THE WORD

OF THE
OLD TESTAMENT EXPLAINED
A POSTHUMOUS WORK
BY
EMANUEL SWEDENBORG
Now for the Drat time translated tram a phototyped copy of the original
manuscript preserved In the Royal Academy of Sciences. Sweden
BY
ALFRED ACTON, M.A., D.Th.
DEAN 01' THB TQOLOQJCAL SCHOOL OF
TB. ACADEMY 01' TBB NEW CHURCH
VOLUME VI
ACADEMY OF THE NEW CHURCH
BRYN ATHYN, PA.
1942
THE WORD OF THE OLD
TESTAMENT EXPLAINED
NOTE BY THE TRANSLATOR
After finishing his explanation of Genesis and Exodus, and before continu
ing with the remaining books of the Pentateuch in their order, the Author made
a preliminary study of the books Joshua to II Chronicles, writing down ex
planations here and there. Thus, these explanations differ in their scope from
those of Genesis and Exodus; for, while the latter cover each chapter verse by
verse, the former cover only certain verses, or deal with a chapter only as a
whole, and frequently omit one or more chapters. This indicates that they were
written as notes preparatory to a more detailed explanation, to be taken up after
the completion of the Pentateuch. It is this preliminary study that 'constitutes
volume VI of The Word Explained.
In view of the above, it has been $omewhat of a problem to decide as to how
much of the Scripture text shall be premised to the explanations. To introduce
the entire text of each chapter would be a work of superflUity. To introduce
merely the text specifically explained, would be to omit the necessary context.
Furthermore, the Author sometimes refers to his underscoring of words in the
text of Schmidius' Latin translation of the Bible, even when he does not explain
these words (see nos. 5904, 5961, 5962, 5972, 6308), and it is manifest that the
reader should know where these underscorings are. In passing, it may be noted
that they appear to indicate the words and phrases on which Swedenborg in
tended specially to dwell when writing his detailed commentary.
These considerations have led to the determination to include only such por
tions of the Scripture text as fall under one or more of the following heads:
Verses or parts of verses (1) explained or referred to in the present volume;
(2) underscored by the Author in his Schmidius' Bible; (3) necessary to supply
the due context. The above, however, does not apply to the books of the
Chronicles.
The present volume differs from the other volumes of the work in the use
of italics. In the other volumes, italics are used to designate the words or
phrases of the text under consideration, as they are taken up for particular
explanation; these words or phrases are not underscored in the Author's text.
In the present volume, with the exception of clauses enclosed in brackets, ~ s
are used exc1&s.l!-ely to designate words or phrases underscored by the Auj:hor
himseff;the- italics f;;-tJIe'" c h a p t ~ ; citafions preceding the explanations, indi
cating the Author's underscorings in his copy of Schmidius' Latin translation
of the Bible.
LANCASTER PRESS, INC., LANCASTER, PA.
JOSHUA
CHAPTER I
1 Now after the death of Moses, the servant of Jehovah, it
came to pass, that Jehovah said unto Joshua ...
9! Moses my servant is dead; now therefore arise, go over this
Jordan, thou, and all this people, unto the land which I do give to
them, even to the sons of Israel.
4 From the wilderness and this Lebanon even unto the great
river, the river Euphrates, all the land of the Hittites, and unto
the great sea toward the going down of the sun, shall be your
border.
6 Be strong and of good courage: for thou shalt make this
people to inherit this land, which I sware unto their fathers to give
them.
7 Only be thou strong and very courageous, that thou mayest
observe to do according to all the law, which Moses my servant
commanded thee: turn not from him 1 to the right hand or to the
left, that thou mayest act with prudence in all things, whitherso-
ever thou goest.
8 This book of the law shall not depart from thy mouth; but
thou shalt meditate therein day and night, that thou mayest ob-
serve to do according to all that is written therein: for then thou
shalt malee prosperous thy ways, and then thou shalt act with
prudence.
10, 11 Then Joshua commanded the officers of the people, say-
ing, ... Command the people, saying, Prepare you food for the
way; for within three days ye shall pass over this Jordan, to go in
to inherit the land, which J ehovah your God will give you to in-
herit it.
U But to the Reubenite, and to the Gadite, and to the half
tribe of Manasseh, Joshua said, saying,
13 Remember the word which Moses the servant of Jehovah
commanded you, saying, Jehovah your God hath made you to rest,
and hath given you this land.
1 See n. 5880 note.
1
5873-76]
THE WORD EXPLAINED _
14 Your wives, your little one, and your cattle, shall settle in
the land which Moses gave you across the Jordan; but ye shall
pass over before your brethren armed, everyone that is strong in
warlike valour, that ye may help them;
15 Then ye shall return unto the land of your inheritance and
shall possess it for an inheritance, . . .
16, 17 And they answered Joshua, saying, ... According
to all wherein we obeyed Moses, so will we obey thee: only Jehovah
thy God be with thee, as he was with Moses.
5873. [Now after the death of Moses, the servant of J ehovah,
vs. 1.) Moses is called the servant of J ehovah (vs. 1, 9l and 7),
being called a servant because he executed the commands of J e
hovah God; but he did this in the sense in which man is the agent.
Thus there is none who is not a servant of J ehovah God-but a
servant according to the function of each. Concerning Moses;
confer below, n. 5880.
5874. That the Euphrates is called the great river; and the sea,
the west,
2
see verse 4.
5875. That they inherited the land of Canaan which is called
the inheritance sworn unto their fathers, see verses 6, 11, 13, 15.
Scarcely one of them thought of any other inheritance than the
inheritance of the land itself, for such was their character that
they placed all things in externals; and being in that state, they
could not but be ignorant of heaven. To speak of heaven to
idolaters, or to men so long as they carry idolatry in their heart,
is to turn their minds from heaven to lower things, for they could
not be elevated toward higher things. This must be done gradu
ally, it being gradually that man is created ahew. He is elevated
from earth to heaven, thus to knowledge concerning things heav
enly, etc., by degrees. Indeed, in the time of God Messiah, the
greater part of them disputed against the Pharisees as to whether
there was a resurrection of the dead, as is evident from the
Gospels,3 etc. Wl1at the inheritance sworn to Abraham, etc., is,
and why they were ignorant of heaven and the resurrection.
5876. It was only enjoined on the people and their leaders to
observe the law in externals, thus, the law of Moses in its whole
2 Occidens, the ,going down (of the sun), the west,
See Matt. 9923; Mark 1918; Luke 90
27
; Acts 936, 8.
III Ad. 4451-4454
I
,JOSHUA I: 1-17 [5877-78
complex, that is to say, etc.; for in this way that govern
ment could endure and could be representative, as stated above
!
[n. 5737]. Not so otherwise, for then the choirs of angels could
not have remained. That it was onl enjoined on them to observe
the law in xt.ernals, see verses 7 and 8. By the observance of the
law i!Le'lkrnals, the could inherit onl the land, as was done, but
(
J
never heaven. That they observed the law only in externals.
But that they now wish to inherit heaven, na , to occupy it,
this I learned clearly enough from those who spoke with
( for now they desire that the inheritance shall mean heaven, not
-- - - .....
eart 1.
Moreover, it is as the external law which he represented, that
Moses is called the servant of Jehovah; see above [no 5873]. It is
said that while they were observing the law in externals, Joshua
would make their ways prosperous and would act with prudence
[vs. 8]. This then is attributed to him. The observance of the
law in externals.
5877. That this is the case is clear from verse 15; for the lands
of the inheritance are called the possessions of the several tribes
which were given them by Moses, the servant of Jehovah, that is,
the law in externals. The inheritance was given them when they
observed that law; as, for instance, at this time, the law concern
ing the seventh day, etc. There was no worship of Jehovah save
what was external, and it was by such worship that they carried
out the precepts of the first table. In all other worship, trans
gressors were severely punished. Let the Jews of today say
whether they understand any other land than Canaan, nay,
whether they expect any other from their Messiah. How, then,
can'they aspire to heaven? That the inheritance is merely the
land, understood as being for the people, not heaven.
5878. That they desired J ehovah God to be with Joshua, as he
had been with Moses, that is, to do miracles, and not otherwise,
See verse 17. Concerning miracles.
This indented paragraph is cited by the author in the Index to his Memora
bilia, s.v. Haereditarium, Terra. See Table of Contents.
III Ad. 4455-4459
5879-80] THE WORD EXPLAINED
THE MYSTICAL SENSE OF THE CIRCUMSTANCE THAT THE REUBEN
ITES AND GADITES REMAINED AND WENT IN FRONT ON
THIS SIDE JORDAN AND ON THE OTHER. ~
5879. [But to the Reubenite, and to the Gadite, and to the half
tribe of Manasseh, Joshua said, . . . Your wives, your little one,
and your cattle, shall settle in the land which Moses gave you
across the Jordan; but ye shall pass over before your brethren
armed, everyone that is strong in warlike valour, that ye may help
them (vs. l ~ , 14).] That the Reubenites, Gadites, and the half
tribe of Manasseh had their possession on this side Jordan, and
went before the other tribes, signifies, in the mystical sense, being
the sense that regards things heavenly, that faith or Reuben, and
Gad or the fruits of faith and the works of charity, went before the
others, and so came into the kingdom of God Messiah, that is,
into that rest which is signified by Manasseh; see chapter 4
12

In the other sense, being the sense in regard to worldly pos
session, it signifies that Reuben, or faith in externals-and conse
quently the external law, this being Reuben-and a heap,6 or the
works of the law, went before the other tribes, that they might ob
tain that rest which is signified by Manasseh.
That the Reubenites, Gadites, and the half tribe of Manasseh
remained across Jordan, signifies, in the sense that regards things
heavenly, that faith, charity, and rest could not enter in with this
people which was in the law.
In the sense that regards things worldly, it signifies that the
law and the works of the law could not enter into heaven, etc., etc.
Concerning the Reubenites, Gadites, and their possession, etc.
7
5880. Here must be observed the words in verses 7 and 8,
where we read: Be thou strong and very courageous. That what
is meant is the internal law and at the same time the external, is
clear from the words themselves. 'When it is the internal law, the
With few exceptions, as for instance in the third paragraph of n. 5879,
Swedenborg invariably speaks of this side and the other side of Jordan from
the standpoint of the Israelites befOre they entered Canaan. Thus, "this
side" means east of Jordan, and "that side" or "across" means 'west 'of
Jordan.
That is, Gad-a name which means a heap; see Genesis 3011.
In the autograph, n. 5879 is emphasized by a wavy line drawn vertically
in the margin.
4
III Ad. 4460-4464
JOSHUA I: 1-17 [5580
meaning is that they were made strong and very courageous; 8
when the external law, that in this way they made themselves
strong and courageous, because they thus set power in themselves.
That thou mayest observe to do according to all the law, that is,
the internal law and the external. Here, therefore, by " observ
ing to do," both the laws referred to just above are involved.
Which Moses my servant commanded thee. Moses is the law, as
is evident from many passages, for the next words read: turn not
from him,o that is, from Moses, by whom is thus signified the law.
Thus, when it is the internal law, then it is the internal man who is
called the servant of J ehovah, that is, of God Messiah; when it is
the external law, then it is the external man, and he is called a
servant as in n. 5873. Turn not from him to the right hand or to
the left, namely, in the supreme sense, turn not from God Messiah
who alone is the Law. When what is meant is the external law
which was enjoined on that people, the meaning is that they were
not to turn from the external law, for this alone was enjoined on
them. That thou mayest act with pru,dence in all things, whither
soever thou goest. These words are for the internal man, that he
may be continually in the Divine Providence. In the supreme
sense, prudence is the Providence by which he is directed when in
the internal law, that is, when he is led by God Messiah alone.
Thus he will be led to the kingdom of God Messiah which he will
thus have within himself, this being the only way of truth. There
fore it is said, whithersoever thou goest. For the external man,
the meaning is that in this way he acts with prudence, for he at
tributes to himself the prudence which would result from obedience
to the law in externals. This book of the law shall not depart
from thy mouth, thus, the books of Moses written by Moses. For
the internal man, the book of the law is all that God Messiah has
spoken; but for the external man, it is what Moses commanded.
" From thy mouth," means from the speech, and from the mind,
The autograph has corroborarentur et confirmarentur stre1Vu.e (they were
made courageous and very strong); but this is clearly a slip. A like slip oc
curs in the next line.
Schmidius has ab eo, but he adds, by way of explanation" (libro legis)."
Swedenborg, however, understands eo to refer to Moses. According to the He
brew" from him" or .. from it," namely, the law, would be equally correct.
Pagnini has ab eo; Tremellius ab eo with the marginal note ];[oses; the Vulgate
ab ea (i.e., from the law), which is likewise the translation of the A.V.
III Ad. 4464 5
THE WORD EXPLAINED
etc., whence flows the speech, as is explained. But thou shalt
meditate therein day and night, that is, continually; in the day,
for the internal man, that is, for him who is in light; in the night,
for the external man who is in shade. That thou mayest observe
to do according to all that is written therein; respecting this, see
above; " therein," that is, in the book, in the law written by Moses/
as above, these being synonymous. For then thou shalt make
prosperous thy ways, and then thou shalt act with prudence.
Making prosperous the ways means, for the internal man, the
ways to the heavenly Canaan, and so, for the external man, the
ways to the land of Canaan, being an earthly land, as above
[n. 5876]. Respecting prudence, see above [n. 9l847-48, 89l9l8,
4169l].
JOSHUA 11
1 Then Joshua the son of Nun sent out of Shittim two men to
spy secretly, ... And they went, and came into the house of a
woman, an harlot, named Rahab; and they lodged there.
9l But it was told the king of Jericho, saying, Behold, there
came hither by night, men of the sons of Israel to search out the
land.
8, 4 Therefore the king of Jericho sent unto Rahab, saying,
Bring forth the men that came to thee, . . . And . . . she said,
. . . Men: came unto me, and I knew not whence they were:
5 But when the gate was to be shut, the men also went out in
the dark; I know not whither the men went: pursue after them
quickly; ...
6 But she had brought them up to the roof, and hid them . . .
upon the roof.
8 And before they were laid down, she came up unto them
upon the roof;
9 And said unto the men, I know that J ehovah hath given you
the land, . . . .
19l Now, therefore, I pray you, swear unto me by Jehovah,
since I have done mercy with you, that ye will also do mercy with
the house of my father, and give me a toke.n of truth:
18 In that ye will make my father to live, and my mother, and
my brethren, and my sisters, and all that they have; ...
1 Swedenborg first wrote" in the book, in the law, in Moses," but he crossed
off the last two words.
6
JOSHUA Il: 1 - ~ ~ [5881
14 Then the men said unto her, ... If ye tell not this our
business, and it shall be, that when Jehovah hath given us the land,
we will do mercy and truth with thee.
15 Then she let them down by a cord through the window:
for her house was in the side of the wall, so that she dwelt upon
the wall.
16 And she said unto them, Go ye to the mountain, ...
and hide yourselves there three days until the pursuers be re
turned; ...
17 And the men said unto her, ..
18 Behold, when we come into the land, thou shalt bind thi.y
cord of scarlet thread into the window which thou didst let us
down by: and thou shalt bring thy father, and thy mother, and
thy brethren, and all thy father's house, home unto thee.
19 And it shall be, that ... whosoever shall be with thee in
the house, his blood shall be on our head, if a hand be put upon him.
~ 1 ... And when she had sent them away, ... she bound the
cord of scarlet into the window.
~ ~ And they went, and came unto the mountain; and there
they remained three days, . . .
5881. Here more arcana are involved than can as yet be
searched out, arcana namely, which concern the natural man and
tlie spiritual, and, consequently, the churches and kingdom of
God Messiah in the last day. As to whether the harlot who dwelt
on the wall of the city [vs. 15] signifies those who admit the wor
ship of any god whatsoever, and, at the same time, know of the
true God Messiah, this is as yet left [uncertain] ; for the dweI1ing
upon the wall, the letting them down through the window,2 the bind
ing of a scarlet cord in the window [vs. 15, 18], etc., involves such
things as it is not yet allowed to search into; see n. 5897. '" For the
rest, it must here be observed that to do mercy and to do truth, as
in verses 1 ~ and 14, were customary formulas; also, that at that
time the ternary number was held everywhere, even among idola
ters, to be a holy number; see verses 16 and 9 l ~ . 1'0 make one to
live, verse 13, is also a customary formula of speech.
The autograph has wall.
* This reference is written lengthwise in the margin.
III Ad. 4465-4469
7
THE WORD EXPLAINED
JOSHUA III
1 And Joshua rose up early in the morning; and they re
moved from Shittim, and came to Jordan, . . .
And it came to pass at the end of three days, that the officers
went through the midst of the camp.
S And they commanded the people, saying, When ye see the
ark of the covenant of J ehovah your God, and the priests the
Levites bearing it, ye also shall remove from your place, and go
after it.
4 Yet there shall be a space between you and it, about two
thousand cubits by measure; come not near unto it, that ye may
know the way 7vherein ye must go; for ye have not passed this way
yesterday and the day before.
5 And Joshua said unto the people, Sanctify yourselves; for
to morrow J ehovah will do wonders in your midst.
10 Then Joshua said, Hereby ye shall know that the living
God is in your midst; who driving, will drive out from before you
the Canaanite, and the Hittite, and the Hivite, and the Perizzite,
and the Girgashite, and the Amorite, and the Jebusite.
11 Behold, the ark of the covenant of the Lord of all the
earth passeth over before you into Jordan.
Now therefore take you twelve men out of the tribes of
Israel, one man, one man for a tribe.
5882. Here also are contained many arcana which concern the
same things as above. That the ternary number was holy, see
verse for it was then that the officers gave their commands; see
also verses 4 and 5, for" yesterday," "the day before," 3 and
" tomorrow" make these three days, etc (chapter 4, verse 18).
5883. That ye may know the way wherein ye must go (vs. 4).
For before them, went the ark, that is, the Angel of God Messiah
who showed them the way, and this over Jordan into the land of
Canaan; hence, to the heavenly Canaan, which is what is meant in
the more interior sense, and which here is represented. It is said
that they had not gone that way yesterday and the day before, thus,
from the time of Abraham. Therefore, they were to sanctify
themselves [vs. 5]. These words now signify what will happen
on the last day when Israel shall pass over Jordan into heaven,
midius tertius, three days ago.
8 III Ad.
JOSHUA Ill: [5884-86
that is, over the waters signified by Jordan. That this people
represents those on the third day who will come into the heavenly
Canaan.
The whole book of Joshua involves the things that will come to
pass at the last time.
5884. [He will drive out from before you the Canaanite, and
the Hittite, and the Hivite, and the Perizzite, and the Girgashite,
and the Amorite, and the J ebusite (vs. 10).] Here a seventh
enemy is added, namely, the Girgashite.
5885. [Now therefore take you twelve men out of the tribes of
Israel, one man, one man for a tribe], vs. The number twelve
was also held to be holy, and this from the same cause; and the
twelve was one man; see also chapter 4
2

5886. The book of Joshua involves the things that will come to
pass on the last day when the judgment will take place. Here God
Messiah is represented by Joshua, the true Israel by this people,
and their enemies by the Canaanites who were wiped out, etc.,
etc.; just as they were previously represented by Moses, by this
same people when they went forth out of Egypt, and by the
Egyptians there; as also at the time of the flood when the enemies
of God Messiah perished, the house of N oah alone remaining
[Gen. 7
23
]. The last day of judgment is what is represented.
4
JOSHUA IV
1 And it came to pass, when all the nation had made an end to
the passing of Jordan, that J ehovah said unto Joshua, saying,
Take you out of the people twelve men, one man, one man
from a tribe.
S And command ye them, saying, Take you hence out of the
midst of Jordan, from the stand of the feet of the priests when
making ready, twelve and ye shall carry them over with
you, and leave them in the lodging place wherein ye shall pass the
night.
4 So Joshua called twelve men, whom he had prepared of the
sons of Israel, one man, one man from a tribe.
5 And Joshua said unto them, Pass over before the ark of
Jehovah your God into the midst of Jordan, and take you up, each
No. 5886 is emphasized by .. Obs." written four times in the margin.
III Ad. 4473-4477 9
THE WORD EXPLAINED
man one stone upon his shoulder, according to the number of the
tribes of the sons of Israel,
6 That this may be a sign among you when, tomorrow, your
sons ask, saying, What are these stones to you?
7 That ye may say unto them, That the waters were cut off
from before the ark of the covenant of J ehovah, when it passed
over Jordan; ... And these stones shall be for a memorial unto
the sons of Israel for ever.
8 Therefore the sons of Israel did so as Joshua commanded;
for they took up twelve stones out of the midst of Jordan, as
J ehovah spake unto Joshua, according to the number of the tribes
of the sons of Israel, and carried them over with them unto the
place whe1'e they passed the night, and laid them down there.
9, 10 Furthe1'more, Joshua set up twelve stones in the midst
of Jordan, under the stand of the feet of the priests which bare the
ark of the covenant; and they remain there even unto this day.
. . . And the people hasted and passed over.
19l And the sons of Reuben, and the sons of Gad, and the half
tribe of !Ifanasseh, passed over armed, before the sons of Israel, as
Moses spake unto them:
18 And it came to pass, when the priests that bare the ark of
the covenant of J ehovah were come up out of the midst of Jordan,
, . , that the waters of Jordan returned unto their place, and
flowed over all his banks, as yeste1'day and the day before.
~ O And those twelve stones, which they took out of Jordan,
did Joshua set up in Gilgal.
21 And he said ~ t n t o the sons of Israel, saying, When, to mor
row, your sons shall ask their fathers, saying, What are these
stones?
~ ~ Ye shall make it known to your sons, saying, Israel passed
over this Jordan on dry land,
~ 3 For Jehovah your God dried up the waters of Jordan from
before you, until ye were passed over, as Jehovah your God did to
the sea Suph, which he dr'ied up from before us, until we were
passed over:
~ 4 That all the people of the earth may know the hand of J e
hovah, that it is mighty: that ye may fea,r .Jehovah your God in all
days.
10
JOSHUA IV: 1-fl4 [5887-89
5887. That the number twelve was also a holy number, and, in
deed, was counted as a single man or as though it were a unit, see
above, chapter 8, verse Ifl, and in the present chapter, verse 9l;
also verses 8 and 4, where the stones must be twelve, like the twelve
tribes of I smel, inmostly in their names, which are the twelve stones
of the church and kingdom of God Messiah. That the stones were
taken out of the midst of Jordan [vs. fl], and that they carried
them to the place where they passed the night [vs. 8]-these cir
cumstances involve arcana. The river Jordan is that border be
tween the wilderness and the land of Canaan through which the
sons of Israel must pass on the third day, as said above '[chap.
8
2
,3]. On that day these stones will be holy, being a menl0rial
to the sons of Israel forever (vs. 7) ; to the end namely, that their
sons, that is, those of the present day, may know what those stones
signify' and what they represented at that time.
5
The last day
wherein is the Judgment.
Twelve stones were also placed in the midst of Jordan, where
they are said to have remained even unto this day [vs. 9]; the
meaning being, that they were for a memorial both for sons of
Jacob and for sons of Israel. What the names of the sons of
J acob [signify]. See, moreover, verses fl1-fl4.
5888. As to Reuben, Gad, and the half tribe of Manasseh pass
ing over armed [vs. 19l], see above [n. 5879]. This is evident
from the signification.
5889. In this chapter, therefore, is represented that which will
come to pass on the third day when the judgment shall come;
namely, that after the passage of Jordan-and as to what the
latter signifies, this can be evident from its waters which were held
to be holy; for in them God Messiah was baptized [Matt. 3
13
,
Mark 1
9
], and in them the leprous man was healed [9l Kings 5
14
],
etc., etc.=thus, when, on the last day,6 they have been endowed
with the gift of the Holy Spirit, all the enemies of God Messiah on
earth and in heaven will be cut down before them; for these enemies
will be cast down out of heaven, etc., etc. What Jordan is, the
passage of Jordan, etc., etc.; what the day of Judgment.
This latter third of the paragraph is emphasized by "Obs. Obs." written
in the margin. , .
Swedenborg first wrote" the third day" bilt this he crossed off.
III Ad. 4478-4481 11
THE WORD EXPLAINED
JOSHUA V
1 And it came to pass, when all the kings of the Amorites,
and all the kings of the Canaanites, ... heard that Jehovah had
dried up the waters of Jordan . . . that their heart melted, neither
was there spirit in them any more, before the sons of Israel.
~ At that time J ehovah said unto Joshua, Make thee lcnives of
flints, and repeat again, circumcise the sons of Israel a second time.
3 Therefore Joshua made him knives of flints, and circumcised
the sons of Israel upon the hill of the foreskins.
4 And this is the cause why Joshua did circumcise: All the
people that came out of Egypt, that were males, even all the men
of war, died in the wilderness ...
5 Now all the people that came out were circumcised; but all
the people that were born in the wilderness . . . had not been
circumcised.
6 For the sons of Israel walked forty years in the wilderness,
till all the nation of the men of war, which came out of Egypt,
were consumed, because they obeyed not the voice of J ehovah. . . .
7 Therefore he raised up their sons in their stead; them
Joshua circumcised: for they were uncircumcised; . . .
8 And . . . they remained by themselves in the camp, till they
were healed.
9 And J ehovah said unto Joshua, This day have I rolled away
the reproach of Egypt from upon you. Wherefore he called the
name of that place Gilgal even unto this day.
10 And the sons of Israel encamped in Gilgal, and kept the
passover on the fourteenth day of the month at even in the plains
of Jericho.
11 And they did eat of the p1oduce of the land on the day after
the passover, unleavened cakes, and parched corn; ...
I ~ Therefore, on the day after, when they had eaten of the
produce of the land, the manna ceased; neither had the sons of
Israel manna any more; but they did eat of the produce of the
land of Canaan that year.
13 And it came to pass, when Joshua was in Jericho, that he
lifted up his eyes and looked, when, lo, a man standing over against
him, and in his hand a drawn sword. And when Joshua went unto
him, and said unto him, Art thou of us, or of our enemies?
1 ~
JOSHUA V: 1-15
14 He said, Nay;for I am now come, a prince of the army of
.Jehovah. Therefore .Joshua fell on his faces to the earth, and
bowed himself down, and said unto him, What speaketh my lord
unto his servant?
15 And the prince of the army of .Jehovah said unto .Joshua,
Loose thy shoe from off thy foot; for the place whereon thou stand
est is holy. And .Joshua did so.
5890. Here is described the character of the enemies as they
will be at the last day, in that there was no spirit (or life) in them
any more, before the sons of Israel (vs. 1). The sons of Israel
were then circumcised a second time (vs. As. to what the
circumcision was, namely, that the cutting was" upon the hill of
the foreskins," see verse 3. Circumcision is treated of from verse
to 9 inclusive. It must be observed that it was the uncircum
cised who passed over Jordan, not the circumcised; thus, it was not
that they were circumcised a second time. Uncircumcision is
called "the reproach of Egypt" (vs. 9). Observe the name
Gilgal,1 from the reproach or uncircumcision (vs. 9).
5891. They kept the pesach 8 or passover on the same day as
previously when they went out from Egypt [Num. 9
5
]-and this
in the plains of Jericho (vs. 10) where was the native country of
the Messiah.
9
When Israel comes into the heavenly Canaan, this
day will be called the day of the Passover or of the lamb. The
manna on which they were fed up to that day then ceased (vs. ;
for they then ate of the produce of heaven, that is, of the heavenly
Canaan. As to whether the manna is the Eucharist, this I do not
yet know. Heavenly food on the day of Judgment.
5892. That God Messiah will then meet them, is here repre
sented or signified by the Man, the Prince of the army of J ehovah
(vs. 13-15).1 That at the time of the judgment God Messiah will
'meet Israel, or will present himself to be seen.
Here is a clear prophecy concerning God Messiah and his cOm
ing to .Judgment.
T The word Gilgal comes from a root meaning to roll.
This is the Hebrew word for paasover.
Jericho, in the territory of the tribe of Benjamin, is some twenty miles
northeast of Bethlehem, and fifteen miles from Jerusalem.
1 In his Schmidius' Bible, Swedenborg marked each verse from 18 to 15
with a series of short double strokes, and wrote in the margin .. Observe well."
III Ad. 44892-4489 18
THE WORD EXPLAINED
JOSHUA VI
1 N ow Jericho shut itself 1!P and was shut up before the sons
of Israel: and there was none that went out, or came in.
!l! And Jehovah said unto Joshua, See, I have given into thine
hand .Jericho, . . .
3 And ye shall compass the city, all ye men of war, going
round the city once; thus shalt thou do six days.
4 And seven shall bear before the ark seven trumpets
of them that sound the jubilee. But on the seventh day ye shall
compass the city times, and the priests shall blow with the
trumpets.
5 And it shall come to pass, that when they make a long blast
with the horn of jubilation, ... all the people shall shout with a
great shout; and the wall of the city shall fall down flat, and the
people shall go up, a man straight before him.
6 So Joshua the son of Nun called the priests, and said unto
them, Take up the ark of the covenant, and seven priests shall take
seven trumpets of them that sound the jubilee before the ark of
Jehovah.
7 But unto the people he said, Pass on, and compass the
city, ...
8 And it came to pass, when Joshua had said (this) unto the
people, that the seven priests bearing the seven trumpets of them
that sound the jubilee passed on before Jehovah, and blew with the
trumpets: and after them went the ark of the covenant of Je
hovah.
2
10 An-d Joshua commanded the people, saying, Ye shall not
shout, nor make you.r voice to be heard, neither shall a word go
forth out of your mouth, until the day when I shall say unto you,
Shout; then shall ye shout.
13 And seven priests bearing seven trumpets of them that
sound the jubilee, going, did go before the ark of J ehovah, and
blew with the trumpets: . . .
14 So they compassed the city on the second day; and they
returned into the camp; so they did six days.
15 And it came to pass on the seventh day, that they rose up
in the morning, when the dawn was rising, and compassed the city
, Swedenborg here writes in the margin of his 8chmidius' Bible, "Jer. 5015."
14
JOSHUA VI: 1-9l7
after the same manner seven times. Only on that day did they
compass the city seven times.
16 And it came to pass at the seventh time, when the priests
blew with the trumpets, Joshua said unto the people, Shout; for
J ehovah hath given you the city.
17 And the city shall be a curse, even it, and all that are
therein, to Jehovah: only Rahab the harlot shall live, she and every
one that is with her in the house, because she hid the legates whom
we sent.
18 And ye, beware ye of the curse, lest ye give rise to a curse,
and ye take of the curse, and make the camp of Israel a curse, and
trouble it.
19 But all the silver, and gold, and the vessels of brass and
iron, shall be holiness unto Jehovah: they shall come into the
treasury of J ehovah.
910 . . . And it came to pass, when the people heard the voice
of the trumpet, and the people shouted with a great shout, that
the wall fell down flat, and all the people went up into the city,
every man straight before him, and they took the city.
.9l1 Then they delivered all that was in the city to the curse,
from the male even to the female, from the child even to the old
man, and even to the ox, and the cattle, and the ass, with the edge
of the sword.
9l9l But Joshua had said unto the two men that had spied out
the land, Go into the house of the woman, the harlot, and bring
out thence the woman, and all that are with her, as ye sware unto
her.
913 Therefore the lads that were spies went in, and brought out
Rahab, and her father, and her mother, and her brethren, and all
who were with her; and they brought out all her kindred, and had
them abide outside the camp of Israel.
914 But the city they burnt with fire, and all that was therein:
only the silver, and the gold, and the vessels of brass and iron,
they gave into the treasury of the house of J ehovah.
, 915 So Joshua made Rahab the harlot to live, and the house of
her father, and all who were with her; and she abode in the midst
of Israel even unto this day; . . .
916 And Joshua adjured them at that time, saying, Cursed be
the man before J ehovah, that riseth up and buildeth this city
15
5893-94] THE WORD EXPLAINED
Jericho: he shall lay the foundation thereof for his first-born son,
and shall set up the gates of it for his youngest son.
So Jehovah was with Joshua; and his fame was in all the
land.
5893. That the septenary number was holy, by reason of the
seven days of the old creation, and the ternary number by reason
of the three more universal days of the new creation, these like
wise being distributed into seven, as can be seen above [n.
can be evident from the number seven so often occurring in holy
celebrations, and so often also in the present chapter when they
were coming into Canaan, that is, when Israel is to come into rest;
for what is now represented, is the rest into which they were to
come. Respecting the septenary number, see verses 3, 4, 6, 8,
13-16; but the morning of the third day is the seventh day.
5894. By Jericho at that time was represented that which was
cursed, that is, was damned. This is evident enough from the
fact that all there, even to the cattle, were given up to the curse
[vs. and so were destroyed, and that the wall fell by reason
of the carrying around of the ark and the shouting of the people,
as stated in this chapter from verse 1 to inclusive. As to who
those are who are meant by Jericho, namely, those, whom its in
habitants then represented, this will become clear at the last day,
it being said that the wall fell and the people was given up to the
curse, on the seventh day, and, indeed, in the morning when the
dawn was rising (vs. 15) ; to wit, they are all idolaters at heart
and in their rites. Let these same therefore judge as to-;;ho
are meant by .Tericho. At that time, he who gave up Jericho to
the curse, and thus idolaters at heart, was not Israel, but a repre
sented Israel. Being a representation, however, it matters not by
whom this was effected, since in any case it is the true Israel that
is represented.
Hence a conclusion can also be drawn as to who and what the
wall is which fell; both as to what the wall is to the Jews, namely,
to Abraham and J acob whose sons they call themselves, but not
lsaac's-and therefore Isaac is not mentioned in heaven, as though
he were not present; and also as to what the wall is to the Romans,
namely, those who fight for that city where is the great harlot
spoken of in the Apocalypse [chap. 17], and likewise the ramparts
16 III Ad.. 4490-4494
JOSHUA VI: [5895-98
which they have set 3:!'ound the city, being the many things aris
ing from their phantasy. This will not come to pass by the help
f of any man. The ark alone and the shouting alone effected it,
thus_God Messi;;h alone, by means of his Word. What Jericho is
then, and its fall.
The trumpets and the loud shouting represent the same thing,
namely, the Word of God Messiah at the last day, being the day
(
of judgment.
5895. [And ye, beware ye of the curse, lest ye give rise to a
curse, and ye take of the curse, and make the camp of Israel a
curse, and trouble it], vs. 18. This means that Israel must not
take of the curse, lest the camp become accursed; that is to say,
that they must receive nothing from their doctrine and worship.
What the curse will be on the last day.
5896. [But all the silver, and gold, and the vessels of brass and
iron, shall be holiness unto Jehovah:] vs. 19. But the gold, the
silver, and the brass shall be holiness, that is, the things which they
represent, as stated above [no for both the Jews and
the Roman Catholics possess the Word of God Messiah. Thus
they know truths, but do not wish to understand why the gold,
silver, and brass at Jericho should be holiness to J ehovah.
5897. [But Joshua had said unto the two men that had spied
out the land, Go into the house of the woman, the harlot, and bring
out thence the woman, and all that are with her, as ye sware unto
her (vs. Here, as above [no 5881], by the harlot Rahab,
those are meant who are among them, and nevertheless have faith.
She is called a harlot, because they live among them and admit all
men whomsoever. Yet they love Israel above those in their own
city. What the harlot Rahab in Jericho is (verse incI.).
For among them are many who believe but do not dare to say it,
and this for many reasons, also are excusable. The harlot
among the Jews, and among the Roman Catholics.
s
5898. [And Joshua adjured 'them at that time, saying, Cursed
be the man before Jehovah, that riseth up and buildeth this city
[Here come the following unnumbered paragraphs which are crossed off
by the author:] That he who shall build Jericho is cursed [vs. What this
looks to, is an arcanum; when those things are understood-
Verse 1'his1S a prophecy of Joshua's, for it can be evident that Jericho
was rebuIlt [I Kings 16
84
] ; nor, as yet, has anything been heard concerning this
curse.
III Ad. 4495-4500 17
THE WORD EXPLAINED
Jericho: he shall lay the foundation thereof for his first-born son,
and shall set up the gates of it for his youngest son], vs. ~ 6 .
That the prophecy held, see I Kings 16
34
What is meant in
the inmost sense is, that they who shall build Judaism and the
Roman School 5 anew-and this they will continually attempt to do
-will lose their first-born son, that is, Reuben, being, in the in
most sense, faith. The youngest son is Benjamin, being the son
of the right hand. Thus these are the same thing, it being sav
ing faith that sits at the right hand of God Messiah. At the
right and left hand of God Messiah is faith; this contains love arid
intelligence. Love is at the right hand, intelligence at the left.
The first born is love, the youngest is intelligence. Hence comes
wisdom, which possesses both. Therefore, Benj amin is called the
son of the right hand. But confer what has been said of Benja
min at Genesis, chapter 35
18
[n. 1730 seq. J. Esau was Isaac's
love, and thus the son of the right hand, while Benjamin was
J acob's love, and thus the son of the right hand, etc.
JOSHUA VII
~ And Joshua sent men from Jericho to Ai, which is nigh
to Beth-aven, on the east of Bethel, and he said unto them, saying,
Go up and search out the land. And the men went up and
searched out Ai.
3 And they returned to Joshua, and said unto him, Let not
the whole people go up; . . .
4 So there went up thither of the people about three thousand
men: and they fled before the men of Ai.
5 For the men of Ai smote of them about thirty and six men:
... wherefore the heart of the people melted, and became as
waters.
6 And Joshua rent his clothes, and fell to the earth upon his
faces before the ark of Jehovah until the evening, he and the elders
of Israel; and they raised up dust upon their head.
7 And Joshua said, Ah, Adonai, Wherefore, making to pass
over hast thou made the people to pass over this Jordan, to de
Palaestra.
18 III Ad. 4501
JOSHUA VII: ~ - ~ 6
liver us into the hand of the Amorites, to destroy us? would we had
agreed that we would settle on the other side .fordan! 6
10 But Jehovah said unto Joshua, ...
11 Israel hath sinned, in that they have transgressed my cove-
nant which I commanded them, and have even taken of the curse,
and have stolen; and have also dissembled, and have put it among
their own vessels.
13 Arise, sanctify the people, and say, sanctify yourselves
against tomorrow: for thus saith Jehovah the God of Israel, A
curse is in the midst of thee, 0 Israel: thou couldst not stand before
thine enemies, until ye have taken away the curse from your midst.
14 In the morning therefore ye shall be brought up according
to your tribes: . . .
15 And it shall be, that whosoever shall be apprehended with
the curse shall be burnt with fire, he and all that he hath: ...
16 So Joshua rose up in the morning, before the dawn, and
made Israel to draw near according to his tribes; and the tribe of
J udah was taken.
17 Then he made the family of Judah to draw near; and the
family of the Zarhite was taken; again he made the family of the
Zarhite to draw near, man by man; and Sabdita was taken.
18 Finally he made his household to draw near, man by man;
and Achan, the son of Karmi, the son of Zabdi, the son of Zerah,
of the tribe of Judah was taken.
19 And Joshua said unto Achan, My son, give, I pray thee,
glory to Jehovah the God of Israel, and make confession to
him; ...
~ O And Achan answered Joshua, and said, . . .
~ 1 When I saw among the spoil, one goodly Shineatic 1 gar-
ment, and two hundred shekels of silver, and one tongue of gold of
fifty shekels weight, then I coveted them, and took them; and, be-
hold, they are hid under the earth in the midst of my tabernacle,
and the silver under it.
~ ~ So Joshua sent legates, and they ran unto the tabernacle;
and, behold, it was hid in the midst of the tabernacle, and the
silver under it.
~ 4 Then Joshua took Achan the son of Zerah, and the silver,
In his Schmidius' Bible, Swedenborg has written the marginal note" Gen.
XV: Ht"
1 Of the land of Shinar or Babylon.
19
5899-5900] THE WORD EXPLAINED
and the garment, and the tongue of gold; and his sons, and his
daughters, . . . and all that he had. And all Israel was with
him; and they brought them up unto the valley of Achor.
. . . And all Israel stoned him with stone, and burned them
with fire; and when they had stoned them with stones,
They raised over him a great heap of stones even unto this
day. So Jehovah turned from the burning anger of his wrath.
Wherefore he called the name of that place, The Valley of Achor,
even unto this day.
5899. As concerns Achan, inasmuch as all these particulars
represent what will come to pass at the last day, so also in the case
of Achan with the whole of his house, the meaning being that some
house will then come among the elect, or Israel, which will dis
semble, and yet will take away with it that which is signified by the
tongue of gold and the two hundred shekels of silver [vs.
Whether this will be a hypocrite or an apostate, is not known.
He, then, it is who is said by God Messiah to have come to the
feast not clothed with a wedding garment, and who was cast into
the fire B [Matt. He or his house is represented by
Achan and his house; for, to the end that it may be known that
they are many, the house is described in the plural, namely, that
they took of the curse, that they had stolen, also that they had
dissembled, and that they had put it among their own vessels (vs.
11). All these particulars represent things to come, in relation
to him in the feast who was not clothed with a wedding garment.
Moreover, what he stole is described in verse namely, a goodly
garment, being the vestment wherewith he would be clothed; a
goodly tongue of gold, that he might be able to speak concerning
goodness; and likewise [silver, that he might be able to speak]
concerning truth, etc. ; and yet these things were to be holiness to
Jehovah [chap. 6
19
]. As to who these men will be, etc., etc., this
is not yet disclosed, save that" in the midst of the tabernacle"
etc., meanS in the place wherein is represented the place of re
ligion. The man not clothed with a wedding garment, here repre
sented by Achan.
5900. Pear is expressed by " a melted heart," and " it became
as waters" (vs. 5) . Humiliation is represented by dust upon the
head (vs. 6).
8 According to Matthew, this should be " cast into outer darkness."
III Ad.

JOSHUA VII: ~ - ~ 6 - V I l I : 1-34 [5901-09l
5901. He was taken from the tribe of J udah [vs. 18], which
signifies confession.
5902. Note must be made as to what the valley of Achor is,
where Achan was burned [vs. 9l6].
JOSHUA VIII
1 And J ehovah said unto Joshua, . . . Take all the people
of war with thee, and arise, go up to A'i: see, I have given into thy
hand the king of Ai, and his people, and his city, and his land:
~ And thou shalt do to Ai and the king thereof, as thou didst
unto Jericho and the king thereof: only the spoil thereof, and the
beast the1'eof, shall be a prey for yourselves: lay thee an ambush
for the city behind it.
S So Joshua arose, and all the people of war, to go up to Ai:
and there Joshua chose out thirty thousand men, mighty in valour,
and sent them away by night.
4 And he commanded them, saying, See, ye shall set a snare
from behind the city, ...
5 For I, and all the people that are with me, will approach
unto the city. 'When therefore it shall come to pass, that they
come out against us as before, we will flee before them:
6 That they may come out after us, ...
7 And then ye shall rise up from the ambush, and occupy the
city: ...
8 And it shall be, that when ye have taken the city, ye shall set
the city on fi1'e: 9
9 So Joshua sent them forth: and they went to lie in ambush,
and sat down between Beth-el and Ai, seaward 1 in respect of Ai;
but Joshua lodged that night in the midst of the people.
19l And after he had taken about five thousand men, he set
them to lie in ambush between Beth-el and Ai, at the sea in respect
of Ai.
13 And when the people had set the whole camp which was on
the north of the city, and the end thereof was seaward in respect
of the city, Joshua went that night through the midst of the valley.
In his Schmidius' Bible, in the margin of this verse, Swedenborg wrote
"Jer. L: 15."
that is, at the west.
III Ad. 4504-4505 ~ 1
1
THE WORD EXPLAINED
14 And it came to pass, when the king of Ai saw it, that
the men of the city went out against Israel to battle, . . .
15 And Joshua and all Israel bore themselves as men smitten
before them, and fled by the way of the
17 And there was not a man left in Ai and in Beth-el, that
went not out after Israel, and they left the city' open. But while
they pursued after Israel,
18 Jehovah said unto Joshua, Stretch out the spear that is in
thy hand toward Ai; . . . And when Joshua stretched out the
spear ...
19 The ambush arose quickly out of their place, . . . and
they came unto the city and took it, and hasted and set the city on
fire.
910 And when the men of Ai looked back behind them, and saw,
and, behold, the smoke of the city ascended up to heaven, there
was no room for them to fly this way or that: and the people flee
ing toward the Wilderness turned back in pursuit.
2
911 For Joshua and all Israel saw that the ambush had taken
the city, and that the smoke of the city ascended; therefore they
turned back and smote the men of Ai.
913 And the king of Ai they took alive, and brought him to
Joshua.
915 And so it was that they that fell that day, from man even to
woman, were twelve thousand, even all the men of Ai.
916 For Joshua drew not his hand back, wherewith he stretched
out the spear, until he had given to the curse all the inhabitants
of Ai.
917 Only the beast and the spoil of that city Israel took for a
prey unto themselves, . . .
918 Then Joshua burnt Ai, and made it an heap for ever, a
waste even unto this day.
919 And the king of Ai he hanged on wood until eventide: and
after the sun was set, Joshua commanded, and they took his
carcase down from the wood, and threw it down at the gate of the
city; and there they raised over it a great heap of stones, even
unto this day.
30 Then Joshua built an altar unto Jehovah the God of Israel
in mount Ebal,
2 In the margin of his Schmidius' Bible, Swedenborg here wrote" Gen. xv,
16, 17."
JOSHUA VIII; 1-34 [5903-04
31 As Moses the servant of Jehovah commanded the sons of
Israel, an altar of whole .vtones, over which none hath moved
an iron: .
32 Then he wrote there upon the stones" a copy of the law of
Moses, which he wrote in the presence of the sons of Israel.
33 And all Israel, . . . stood on this side and that in respect
of the ark, over against the priests . . . ; half of them over
against mount Gerizim, and half of them over against mount Ebal ;
as Moses the servant of Jehovah had commanded, for blessing the
people of Israel at the first.
34 And afterward he read all the words of the law, the bless
ing and the curse, according to all that i.y written in the book of
the law.
5903. It must here be observed that on the day of the last judg
ment, commencement is to be made from the house which is called
the house of God, that is to say, from the house of Judah. What
is here represented is, that first of all the city of Jericho is de
stroyed, and then Ai, which was at Bethel [chap. 7
2
] where Abra
ham had built an altar [Gen. 12
8
] and where also Jacob, in a
dream, had seen angels ascending and descending, for which rea
son he called the name of the place Bethel, that is, the house of
God [Gen. 28
12

19
]. That the judgment is to be commenced from
the house of God, here represented by Jericho and Bethel.
There is no other such house than the house of J acob, that is,
the nation which is called J acob. There are, in addition, other
houses which also are called the house of God, but these merely
represented it. What these houses are, cannot yet be told, for
these things are among the arcana of J ehovah God.
5904. Hither look all those particulars which are stated in the
present chapter, and which have been underscored.
s
God Mes
siah granting, they may afterwards be disclosed. What the house
of God is, from which is the judgment. It seems that they are all
those who entirely deny God Messiah and crucify him in their
heart; also those who justify themselves, _beingJ!J&s.JL-';ho trust )
SOfiiy in works, and thus are stealers of justice. There are many
* Schmidius has st01l6, but this is an error.
That is, underscored in the author's copy of his Schmidius' Bible. In the
present translation, this underscoring is represented by italics.
III Ad. 4506-4509 23
- --- -- ---
5905-07] THE WORD EXPLAINED
such in ancient time and also at the present day. There are,
therefore, two principal houses each calling itself the house of God.
5905. Ambush was laid [vs, as at Jericho, in that
this city fell-because enemies are to be punished in the same way
in which they themselves will [to punish, and here] to lay snares,
this bein the law of retaliation, which is a Divine law. Thus, in
the last judgment, those who wIsh deceItfully to lay snares for
(
Israel shall fall by their own arms. There would have been no
need of this, had it not been that things which shall come to pass
were now to be represented; for who does not know that heaven
has no'need of snares, were it not the law, that as one is, so shall he
be unished. That which wills itself by its
.) powers, like the one and rinci al house of t e eWlS eo le, is
11
such that it wills to lay snares, and continual attem ts 0 ut
justice in meritorious deeds, and-in things wherein it decla es
itself to have been obedient, can be told 4
with many particulars, but the time is not yet. For first must
be the house of Jericho, and then the house of Bethel. Com
18
pare Genesis 15
16
- , with what is said in the present chapter,
and in Joshua 7
7
, concerning the Amorites; also what has been
said above concerning Abraham; and the things which were
represented to me concerning him, which were man and dire
--.::> ful ; he re himself as putting his son
((
eath, etc. [Gen. that he might become jus Ice. - ut 0
this in its own time, for p'rudence must be used.
I
5906. How horrible were t e accusations and_snares of that
house, primarily against God Mes;iah, which were
to me in heaven, and which chanced to come to me from them,
I can never fo!_'1hey_exceed aI That
\\ such had been their attempts for a Ion time ast-attem ts
I JJnow for the first time I do not doubt for in )
divers wa s, the wis to . the es by
their own ustice. But bein so horrible, I wish rather to
for et these things than to set them forth in public. .
5907. Since such is the nature of this house-and what its
nature is, I do not as to say-that, aided b incredible
In the margin of the autograph, opposite the middle of this paragraph,
are the words: "The house of God, as above."
This indented paragraph is cited by the author in the Index to his Memora
bilia s.v. 4brahamu8. See Table of Contents.
III Ad. 4510-4513
'
J
I
0
JOSHUA IX: 1-fl7 [5908
cunning, it wished, by divers arts, to make itself justice, and
vie, as it were, with GOdMessla 1, an so to aspire to
the kingdom of heaven, it is not to be wondered at that this Ai,
near Bethel, was taken by ambush, seeing that he is represented
! who, being deceitful, be deluded b like deceit, and this
l
from t e a.w of retahahon alone and from no other cause
whatsoever. For he is as easily disturbed, as the least thing
on earth, etc., etc.
6
5908. That this people is called the house of God Messiah, see
the next chapter 9, verse fl3.
JOSHUA IX
1 And it came to pass, when . . the Hittite, and the Amorite,
the Canaanite, the Perizzite, the Hivite, and the Jebusite, heard
thereof;
fl They gathered themselves together, to wage war with
Joshua ...
3 But the inhabitants of Gibeon heard what Joshua had done
unto Jericho and to Ai:
4 Therefore they worked wilily, ... for they took old sacks
for their asses, and skins of wine, old, and full of rents, and
sewn up;
5 And shoes old and full of patches upon their feet; and upon
themselves old garments; . . .
6 Thus they went to Joshua unto the camp at Gilgal; and they
said unto him, and unto the man of Israel, We be come from a far
country: now therefore make ye a covenant with us.
7 And the man of Israel said 7 unto the Hivite, Peradventure
thou art a dweller in my midst; how then shall I make a covenant
with thee?
8 But they said unto Joshua, We are thy servants....
14 the men took of their provision, and asked not
the mouth of J ehovah.
15 Wherefore Joshua . . . made a covenant with them, . . .
16 But it came to pass at the end of three days after they had
Nos. 5906-7 are cited by the author in the Index to his Memorabilia, s.v.
Abra]lamu8 and Jacob. See Table of Contents.
'dixerunt (they said). Thus man is used collectively. It means the
princes; see vs. 18, 19.
III Ad. 4514
5909]
THE WORD EXPLAINED
made a covenant with them, that they hea,rd that they were nea,r
him,
8
and were dwellers in his midst.
17 For when the sons of Israel journeyed, they came to their
cities on the third day. And their cities were Gibeon, and
Chephirah, and Beeroth, and Kirjathjearim.
18 Yet the sons of Israel smote them not, because the princes
of the congregation had sworn unto them by Jehovah the God
of Israel. And the whole congregation murmured against the
princes.
19 For all the princes said unto the whole congregation, We
have sworn unto them by Jehovah the God of Israel; ...
~ 1 And the princes said unto them, Let them live. But they
were made hewers of wood and drawers of water for all the con
gregation, . . .
~ ~ For Joshua called them, and he spake unto them, saying,
Wherefore have ye deceived us, . . . ?
~ 3 Therefore ye are cursed, and there shall not be cut off from
you a servant, and hewers of wood and drawers of water for the
house of my God.
~ 6 And so did he unto them, and thus delivered them out of the
hand of the sons of Israel, that they slew them not.
~ 7 And Joshua made them that day hewers of wood and
drawers of water for the congregation; especially for the altar of
Jehovah, even unto this day, in the place which he would choose.
5909. The subject here treated of from verse 3 to the end, is
the inhabitants ~ f Gibeon. Their cities are said to have been
Gibeon, Chephirah, Beeroth, and Kirjathjearim (vs. 17), but the
men are called Hivites (vs. 7, and also later, chap. 11
19
). In the
maps, the Hivites are placed toward Sidon and mount Lebanon in
the upper and uppermost part of Galilee.
9
Yet, that they dwelt
not very far from Ai and Bethel, can be evident from verses 16
and 17, where it is said that they were nellr by, being almost in
their midst, that is, in the midst of the land, and no further re
Schmidius here adds the explanatory word 18mel.
They are so placed in a map printed in Relandus' Palestilla (lib. 1, cap.
xxvii), a work which was in Swedenborg's library. This placing is based on
Judges 33: "The Hivites that dwelt in mount Lebanon, from mount Baal
Hermon unto the entering in of Hamath." In Genesis 34
2
, a Hivite is said to
be "prince of the land," Le., of Shechem (Gen. 33
18
) which is ill Samaria.
~ 6 III Ad. 4515
JOSHUA IX: [5910
moved [from Gilgal] than three days march by the army [vs. 6,
17]. The latter then came upon the place called the city of
Shechem, being Salem, a city of the Hivite 1 which was called
Shechem 2 [Gen. 33
18
], and afterwards Neapolis.
a
It was thus the
place where Jacob had dwelt, the city whereof was destroyed by
Simeon and Levi; see Genesis, chap. 33
18
,19, and the whole of chap
ter 34, treating of Shechem and Dinah. In verse of that chap
ter, Hamor, the father of Shechem is called a Hivite or Chivaeus,
just as the Canaanaeus is called a Canaanite.
4
5910. As is there stated en. 1580], these Hivites were an up
right nation, and were given to the slaughter by two sons of
Jacob, and afterwards by the other ten [Gen. 34
25
-
29
]. Thus it
is now forbidden to do them evil and wipe them out; just as it was
not allowed to wipe out the descendants of Esau, and perhaps of
Ishmael. That this was divinely done can be seen in this whole
chapter, from the events or series of events, which is the Divine
Providence itself; as, for instance, that in no other way could they
have learned that the Gibeonites were their neighbors; that they
had not consulted God Messiah (vs. 14), this being implanted in
them in order that they might enter into a covenant; and that the
1 The autograph has J ebusite. Shechem was a city of the Hivite (Gen.
34
2
), while the city of the Jebusites was Jerusalem (Josh. 15
63
), see n. 5959.
The prince of Shechem was a Hivite (Gen. 34
2
); see n. 1549 note.
The autograph has postea N eapolis, and above the line, to be inserted be
tween these words Aelis. In this insertion there is undoubtedly some error.
Aelia, or Aelia Capitolina (Relandus, Palestina, p. 693) was the name given to
Jerusalem about 131 A.D., when that city was made a Roman colony; it was so
called from the Emperor's name Aelius Hadrianus, and the temple to Jupiter
Capitolinus which the Romans built on mount Moriah (McClintock & Strong,
CyclOpedia, s.v. Jerusalem). Neapolis, on the other hand, was the Roman
name given to Shechem (Relandus, Palestina, p. 1004). 'When studying the
names of Biblical places, Swedenborg undoubtedly consulted Relandus' au
thoritative work Palestina. In this work (pp. 618-19), when discussing the
location of the four Hivite cities mentioned in Joshua 9
17
, Relandus twice uses
the phrase in via ducente A elia N eapolin (on the road leading from Aelia
(Jerusalem) to Neapolis (Shechem), and it is probable that Swedenborg mis
took Aelia Neapolin for Aelia Neapolis, and so identified Aelia Neapolis with
Neapolis, the Roman name for Shechem.
vocatur Chivitae [Swedenborg is quoting from Genesis
filius Chamoris Chivitae-where the genitive is used. The nominative is Chivita],
vel Chivaeus, sicut Canaanaeus vocatur Canaanita. Schmidius translates the
same Hebrew words, respectively Chivita, or Chivaeus and Canaanaeus or
Canaanita. Whether Swedenborg knew that in Hebrew the respective words
were one and the same does not appear.
III Ad. 4516
5911] THE WORD EXPLAINED
Gibeonites were afterwards made hewers of wood and drawers of
water, especially for the altar of Jehovah, as is evident from verse
9l7. The Hivites, and the law of retaliation.
5911. Who it is that the Hivites here represent, can be evident
to some extent from the series here described, namely, that they
were the third class in the kingdom of God Messiah, like Abimelech
who made a covenant with Abraham and Isaac [Gen. 9l1
27
, 9l6
31
].
By their old garments, etc. [vs. 4-5], is signified humility, for
they put themselves in the hand of Jehovah, and most humbly sub
mit themselves to Joshua's judgment; and they believed they
would be accursed and cut off, etc. Thus they are those who are
of an upright disposition, etc. That they are the last class, being
things of service, can be evident from their office, in that they
hewed wood for the sacrifices, and drew the water wherewith the
priests might wash [vs. 9l1] ; thus, as we read, their work was for
the altar. Abimelech, the Hivites, the third class in the kingdom
of God. As to who they are in the entire globe, this is known to
J ehovah God alone. It can be evident to some extent from the
description. They will be acknowledged when the last day shall
come, for here, all the gentiles are representations, just as is the
people here called Israel. The Hivites or Gibeonites are further
described in the following chapter 10
2
; and their humiliation is
also described in the same chapter, verse 6, where they call them
selves servants.
JOSHUA X
1 And it came to pass, when Adonizedek king of Jerusalem
heard that Joshua had taken Ai, . . .
9l They feared greatly, because Gibeon was a great city, as
one of the cities of a king, for it was greater than Ai, and all the
men thereof were mighty.
3 Where/ore Adonizedek king of Jerusalem sent unto Hoham
king of Hebron, and unto Piram king of J armuth, and unto
Japhia king of Lachish, and unto Debir king of Eglon, saying,
4 Come up unto me, and help me, that we ma,y smite Gibeon:
for it hath made peace with Joshua and with the sons of Israel.
5 Therefore the five kings of the AmorUes, the king of Jeru
salem, the king of H ebron, the king of J armuth, the king of
Lachish, the king of Eglon, gathered themselves together, and
918 III Ad. 4517-4518
JOSHUA X: 1-41
went up, they and all their camp, and set their camp against
Gibeon, and made war against it.
6 Wherefore the men of Gibeon sent unto Joshua to the camp
to Gilgal, saying, Slack not thy hands from thy servants; come up
unto us quickly, and save us, and help us: for all the kings of the
Amorites that dwell in the mountain are gathered together against
us.
9 Joshua therefore ... went up from Gilgal all night.
10 And Jehovah discomfited them before Israel; who smote
them with a great slaughter at Gibeon, . . .
11 And it came to pass, as they fled before Israel, and were in
the going down to Beth-horon, that Jehovah cast down great
stones from the heavens upon them even unto Asekah, and they
died: they were more which died from the hailstones than they
whom the sons of Israel slew with the sword.
U Then spake Joshua to J ehovah . . . and he said in the
eyes of Israel, Sun, stand thou still in Gibeon; and thou, moon, in
the valley of Ajalon.
IS And the sun stood still, and the moon stayed, until the na-
tion had avenged themselves upon their enemies. Is not this writ-
ten upon the book of the Just? And the sun stood still in the
midst of heaven, and hasted not to go down about a whole day.
14 And there was no day like that before it and after it, that
Jehovah hearkened unto the voice of a man: for Jehovah fought
for Israel.
15 Then Joshua returned and all Israel with him, unto the
camp to Gilgal.
16 But these five kings fled, and hid themselves in a cave at
Makkedah.
17 And when it was told Joshua, . . .
18 Joshua said, Roll great stones to the mouth of the cave,
and set men by it for to "keep them:
20 And it came to pass, when Joshua and the sons of Israel
had made an end of smiting them . . .
n All the people returned to the camp . . .
22 Then said Joshua, Open the mouth of the cave, and bring
out those five kings unto me out of the cave.
24 And it came to pass, when they brought out those kings
unto Joshua, that Joshua ... said unto the leaders of the men of
29
59Hl] THE WORD EXPLAINED
war which went with him, Come near, put your feet upon the necks
of these kings. And when they had come near, and put their feet
upon the necks of them:
~ 5 Joshua said unto them, Fear not, . . . for thus shall J e
hovah do unto all your enemies with whom ye wage war.
~ 6 And afterward Joshua smote them, and slew them, and
hanged them on five woods: and they were hanging upon the woods
even until the evening.
~ 7 And it came to pass at the time of the going down of the
sun, that Joshua commanded, and they took them down from upon
the woods, and cast them into the cave wherein they had been hid,
and laid great stones upon the mouth of the cave, even unto this
day.
40 Then Joshua smote all the land, the mountain, and the
south, and the plain, and the streams of waters, and all the kings
thereof: he left none remaining, but gave every soul to the curse,
as J ehovah the God of Israel commanded.
41 Joshua smote them from Kadesh-barnea even unto Gaza,
and all the land of Goshen, even unto Gibeon.
5912. [Adoni-zedek king of Jerusalem sent unto Hoham king
of H ebron, and unto Piram king of J armuth, and unto J aphia
lcing of Lachish, and unto Debir king of Eglon, saying (vs. 3).]
The enemies whom Joshua defeated and gave to the slaughter are
here enumerated as being five (vs. 3). Those enumerated in
chapter 91, are six, but, leaving out the Hivite, they become five.
Five are likewise counted in verse 5 of the present chapter. What
is to be observed is, that these enemies did not attack Joshua and
Israel, but attacked the Gibeonites, in that the latter had entered
into a peace [vs. 4] ; this is evident from verses 5 and 6. More
over, in verse 40, five parties are enumerated, namely, dwellers in
the land, in the mountain, in the south, in the plain, and on the
streams of waters; and by these are signified five kinds of men, as
also of spirits, who love worldly things. Respecting them, much
can be said, for these particulars are all representative of the
things that will come to pass on the last day. That five enemies
dweU in the land of Canaan, who were given to the curse, being as
many kinds of men and of evil spirits.
30 III Ad. 4519
JOSHUA X: 1-41 [5913-17
5913. It must be observed that they were overcome and con
quered solely by the power of God Messiah, and there was no need
of Joshua or of the people, as was also said above [n. 5894].
Thus, hardly a single one was needed; for how greatly did they
not lament when they lost thirty-six men! see chap. 7
a
.
5914. That these enemies, being those who occupied the land of
Canaan, that is, the kingdom of God Messiah, were all slain or
given to the curse, was indeed because of their idolatry-though in
this way the people of J acob would also have been given to the
curse, for in their heart this people also was idolatrous; but this
slaying was done in order that the people of J acob might repre
sent sons of Israel who will be introduced into the kingdom of God
Messiah by Joshua, that is, by Jesus the Nazarene. There will
then be five kinds of evil spirits and, consequently, of evil men, who
will be given to the curse, that is, will be condemned. Therefore
the utter extirpation in the present case. That the enemies were
given to the curse by reason of the representation of the damnation
of the devil and his crew on the day of the last judgment.
5915. [And afterward Joshua smote them, and slew them, and
hanged them on five woods: and they were hanging upon the woods
even until the evening (vs. %).] To be hung on wood till the
evening, was the utmost damnation. What this represents can be
evident to everyone who knows that the Messiah suffered himself
to be condemned there, in order that he might save the entire world,
and might alone become Justice, etc., etc. (confer chap. 8
29
). He
can also know what it represents, that they were taken down and
placed in a cave, and great stones laid before the mouth 6f the
cave (vs. 27). The sepulchre of the Messiah.
5916. So also he can know what is meant by their enemies lying
subdued under their feet and by their serving as a footstool [Ps.
110
1
], which is represented by Joshua in verse 24 where the words
are clear. Many similar passages have the same things in view.
5
5917. [Then Joshua smote all the land, the mountain, and the
south, and the plain, and the streams of waters, and all the kings
thereof], vs. 40. But as to what the five kinds of spirits are, this
can be concluded to some extent from the words in this verse, to
At this point the author intended to take up the explanation of chapter
11, and with this in view, he wrote the heading" Cap. XI: Jos." He crossed
this off, however, and added to his explanation of chapter 10; confer n. 5919
fin.
In Ad. 4520-4525 31
5918] THE WORD EXPLAINED
wit: terrestrial spirits, who care for nothing but things terrestrial
and corporeal; mountain spirits, who lift up their mind on high
and so are proud; spirits of the south, being those who wander in
the south, as said by God Messiah, and, yet, are blind; 6 they are
also called spirits of the air, because they dispute about airy
nothings; 7 spirits of the valleys or being the avaricious,
who are of a low and yielding mind; water spirits or those who
dwell in water; these are the most sordid of all, being mere idola
ters and worshipers of the devil. These [five] general classes are
each divided into many specific classes and so into particular
classes, the -differences between them being innumerable. As to
whether those of whom God Messiah spoke, who were called to the
feast and excused themselves [Luke 14
16
-
2
], be of a specific class
or of the general, this, God Messiah granting, will be told else
where. Thus all these nations represented the wicked.
5918. It must also be observed that the call was made by the
king of Jerusalem [vs. 3-4], it being in Jerusalem, where shall be
the head of the kingdom of God .Messiah, that the devil endeavored
to establish the head of his own kingdom; Jerusalem, where
Melchisedek was, and afterwards God Messiah himself; where also
was the heavenly Jerusalem, and all worship of God Messiah;
where the kingdom was again turned into a kingdom of the devil.
And so the times are changed. Thus, those who had formerly
entered therein were upright men, even though they were of the
descendants of Ham; for we read of Melchisedek 9 that he was
king and priest to the Most High [Gen. 14
18
] there also were
men ot the Hivites and Hittites who were of the sonS of Canaan 1
[Gen. 10
15
-
17
]. But the descendants of Seth/ who were born of
Eber [Gen. 10
21
], afterwards expelled them, and this by reason
The reference seems to be to the Lord's words concerning the Queen of
Sheba who came to Solomon (Luke 11
31
), this being the only case where the
Lord speaks speCifically of those who dwell in the south.
1 aM'Cm jactant.
The Hebrew (from a root, meaning to sink, be low) is translated
T -:
lJlai1l8 by the Latin translators, but the Swedish Bible translates it valleys, and
the A.V. valc.
MeIchisedek was King of Salem or Jerusalem, which was then inhabited
b)' the Jebusites. He was therefore a Jebusite, and so a descendant of Canaan,
the son of Ham (Gen. lOG, 16).
1 Confer n. 1788 note.
, This is seemingly an error for Shern; see n. 1563 note.
32 III Ad. 4526-4527
JOSHUA X: 1-41
of the representation. A prophecy concerning the descendants
of Seth and concerning Eber is given in Numbers the
Asshur there mentioned was also from Seth.
3
5919. That it was a representation, and that th-is people repre
sented the true Israel, is most clearly evident from all the Prophets
after the division, who everywhere make a distinction between
.Jacob and Israel. The same distinction is made even long before
the division, as in the history of J acob, where it occurs with the
utmost frequency; it was also made by Balaam (Numbers 23,
17). For Jsrael signifies nations acceptable to God Messiah,
but not so Jacob. Therefore also Israel was scattered among the
nations and was fused with them.
5920. By the great stones cast down from heaven, the same
being also called hailstones (vs. 11), are indeed meant the same as
was said above en. 3640] of the hail of Egypt which slew man and
beast [Exod. 9
25
] ; and as in the Apocalypse where another hail,
etc. is spoken of.
4
But here, by the stones cast down from heaven
are meant scandals that have been taken up. vVherefore God
Messiah is called the Stone, the Rock, the Corner Stone [Ps.
118
22
] upon which many will stumble [Isa. 8
14
] ; hence they will
perish as did these in the present case.
5921. As to what the sun in Gibeon signifies, and the moon in
Ajalon (vs. 13), it can be evident that within these words
there is a twofold signification, to wit: That what is here signified
is the great day, being the day of judgment, for which reason it is
here called" a whole day," etc., etc. [vs. 13, 14]. Furthermore,
in the spiritual sense, the sun signifies love, and the moon truth,
the former from its heat, and the latter from its splendor. These
will affect and enlighten Israel; and, meanwhile, the enemy will be
slaughtered, etc., etc., and this by stones from heaven [vs. 11].
This, moreover, is confirmed in verse 14: "there was no day like
that before it and alter it." Thus it signifies eternity. That
God Messiah heard the voice of a man, namely, Joshua, and fought
for Israel [vs. 14], signifies, in the supreme sense, that J ehovah
the Father will hear the voice of the Son, that is, of Jesus the
Nazarene, and will fight for Israel. 5
3 Asshur was a Son of Shem (Gen. 1022).
See Apoc. 87, 1119, 1621.
This last part of the paragraph is emphasized by " Obs." written twice in
the margin.
In Ad. 45fl8-4530 33
5 9 ~ ~ ] THE WORD EXPLAINED
5922. Who it is that is meant by the king of Jerusalem [vs. 3],
can be evident to some extent from what has been said above [no
5918], to wit, the one whom they worship as God; that is to say,
he who wills to become Justice, and so strives after the kingdom
of God Messiah, as stated above [no 5918]. Something con
cerning Abraham, n. 5905 [indented part]-5907, etc.
Primarius 6_
JOSHUA XI
1 And it came to pass, when J abin king of Hazor heard these
things, that he sent to J obab king of Madon, and to the king of
Shimron, and to the king of Achshaph,
~ And to the kings that were on the north, in the mountain,
and in the plain; on the south Chinneroth, and in the plain; and in
the tracts of Dor on the sea; 7
3 To the Canaanites on the east and on the sea; 7 and to
the Hivites under Hermon in the land of 1I1izpeh.
4 And they went out, they and all their camps with them, much
people, as the sand that is by the sea shore in multitude; and the
horse and chariot, very many.
5 And all these kings were joined together, and came and en
camped together by the waters of 111erom, to fight with Israel.
6 But Jehovah said unto Joshua, Be not afraid because of
them: for to morrow about this time will I deliver them up all slain
before Israel: thou shalt hough their horses, and shalt burn their
chariots with fire.
7 So Joshua came upon them by the waters of 111erom sud
denly, ...
8 And Jehovah delivered them into the hand of Israel, who
smote them, and pursued them even unto great Zidon, and unto
the burnings of the waters, and to the valley of 1I1izpeh eastward;
and they smote them, until no residue of them was left remaining.
9 And Joshua did unto them as Jehovah said unto him: he
houghed their horses, and bumt their chariots with fire.
* The autograph has" n. 4531, 4539, 4533" (our n. 5999-93), but this is
clearly a slip for 4511, etc. (our n. 5905, etc::.).
What this means is not apparent. Possibly it refers to Abraham assuming
to be a Primate. This indented paragraph is not cited by the author in the
Index to his Memorabilia.
Le., on the west.
III Ad. 4 5 3 1 - 4 5 3 ~
7
JOSHUA XI: 1 - ~ 3
10 And Joshua ... took Hazor, and smote the king thereof
with the sword: for before this, Hazor was the head of all those
kingdoms.
11 And they smote every soul that was therein with the edge of
the sword, giving them to the curse: there was not any soul left:
and H azor he burnt with fire.
U And all the cities of those kings, and all the kings thereof,
did Joshua take, and smote them with the edge of the sword, and
gave them to the curse, as Moses the servant of Jehovah com
manded.
13 But the cities that stood upon their heap, Israel burned not,
save H azor only; that did Joshua burn.
14 And all the spoil of those cities, and the beast, the sons of
Israel took for a prey unto themselves; but every man they smote
with the edge of the sword, until they had dest1oyed them; neither
left they any soul remaining.
15 As Jehovah commanded Moses his servant, so did Moses
command Joshua, and so did Joshua; he cast not out a word of
all that J ehovah commanded Moses.
16 So Joshua took all that land, the mountain, and all the
south, and all the land of Goshen, and the plain, and the flat place,
and the mountain of I s1"ael, and the plain thereof;
17 Even from the smooth mountain, in the going up to Seir,
even unto Baal-gad in the valley of Lebanon under mount H er
mon: and all their kings he took, and smote them, and slew them.
18 For many days did Joshua make war with all those kings.
19 There was not a city that made peace with the Sons of
Israel, save the Hivite the inhabitants of Gibeon: ...
910 For it was from-with J ehovah that they hardened their
heart to declare war with Israel, that he 1night give them to the
curse, that they might have no mercy, but might destroy them, as
J ehovah commanded Moses.
~ 1 And at that time came Joshua, and cut off the Anakim
. from the mount(tin, from Hebron, from Debir, from Anak, and
from every mountain of Judah, and from every mountain of Israel;
Joshua gave them to the curse with their cities.
9 l ~ There was none of the Anakim left in the land of the sons
of Israel: only in Gaza, in Gath, and in Ashdod, were they left
remammg.
35
THE WORD EXPLAINED
~ 3 So Joshua occupied the whole land, according to all that
Jehovah had spoken unto Moses; and Joshua gave it for an in
heritance unto Israel according to their divisions by their tribes.
Then did the land rest frorn war.
5923. The chapter now treats of others who will be given to
the curse, that is, win be condemned at the last judgment; for
each king here mentioned, and each place in the land of Canaan,
signifies a universal, namely, wickedness, etc., for which men are
condemned. TIns is manifestly evident from the Prophets, where
in men and places, by which mystical things are meant, are so
often mentioned. By those mentioned in the present chapter as
being wiped out, are meant those, both on earth and in heaven,
who will be condemned; thus all men from the first time to the
last; for they will be gathered together and arrayed.
5924. That they will gather themselves into a unit, and this
for combat with those who belong to God Messiah [vs. 5], can be
evident from what happens in this life, namely, that the evil are
ever attacking, but are conquered by sons of Israel; from the fact
that evil is turned into good; from that which God Messiah has so
often
granted me to experience; nay, and from many other confirm
ing circumstances. But their damnation is effected in an
other way, namely, by conviction, whence comes continual
torment of conscience. This, in general, was also repre
sented to me. Moreover, when they perpetually see the glory
of God Messiah, and the happiness of sons of Israel; their
own continual conviction, and hence the rousing up of all that
they have done during their life; there will be unspeakable
torment of cbnscience. How deep-seated will be their grief
cannot be described.
8
5925. [And it came to pass, when Jabin king of Hazor heard
these things, tha.t he sent to J obab king of Madon, and to the king
of Shimron,.and to the king of Achshaph, and to the kings that
were on the north, in the mountain, and in the plain; on the south
Chinneroth, and in the plain; and in the tracts of Dor on the sea; Y
This indented paragraph is not cited by the author in the Index to his
il!em.orabUia.
Le., on the west.
36 III Ad. 4533-4537
JOSHUA XI:
vs. 1, They are here mentioned by name, and of these names,
where they occur, we read other things.! Mention is also made of
quarters and places. "On the north, in the mountain and in the
plain; on the south, in the tracts on the sea" are places which
signify the things that condemn, as stated above [n. These
are the loves of the world and of self; they are perverted and ac
cursed doctrines; the things that fight against faith in God Mes
siah, and pervert and annihilate it. In a word, in those who know
God Messiah, they are perversities and wickednesses which are
against him and against the doctrine concerning God Messiah
himself; in those who do not know him, they are the innumerable
things which are not excused by ignorance, etc., etc. Damnation;
the last judgment.
5926. [And they went out, they and all their camps with them,
much people, as the sand that is by the sea shore in multitude; and
the horse and chariot, very many. And all these kings were joined
together, and came and encamped together by the waters of
111erom, to fight with Israel], vs. 4 [5]. They are called" camps,"
" much people, as the sand by the [sea] shore"; this will be their
multitude. " The horse and chariot" are those things which per
tain to the understanding and to doctrine, chariots being perverse
and contrary doctrines, etc. As to what is meant by " the waters
of Merom," this can perhaps become clear from other passages.
2
Waters are things spiritual, accursed waters being those which
have within them natural loves and lives, and blessed waters, those
which have within them things spiritual and celestial.
5927. [But Jehovah said unto Joshua, Be not afraid because
of them: for to morrow about this time will I deliver them up all
slain before Israel: thou shalt hough their horses, and shalt burn
their chariots with fire], vs. 6. "To morrow" signifies the last
day of judgment. The residual part [vs. 8] is how to be con
1 Of the names mentioned in verses I and 52, "Jobab, king of Madon " and
" the king of Shimron" do not occur elsewhere in the Bible, though the proper
names J obab and Shimron do occur, the one twice in Genesis, and three times
in Chronicles, and the other, once in the same Books. A" J abin, king of
Hazor" is mentioned several times in Judges, chapter 4. Of the places,
Chinneroth is mentioned once in Numbers, Deuteronomy and I Kings, and
three times in Joshua; Achshaph, in Joshua 15220 and 19
25
; and Dor in Joshua
Hl2S, 1711, Judges 127, I Kings 4
11
, I Chronicles 729.
The Bible mentions the \vaters of Merom only in the present chapter,
verses 5 and 7.
111 Ad. 4538-4539 37
THE WORD EXPLAINED
quered.
S
Commencement is made from the house of God Messiah.
The judgment now proceeds further, and so to the last enemies,
being those here treated of. Because the horse and chariot signify
the things stated above [n. 599l6], therefore we here read that the
horses shall be houghed, these being the intellectual things, whence
comes their philosophy which precipitates them into insanity.
"Thou shalt burn their chariots with fire," that is, he will con
demn their doctrine to the fire. These words concerning the
horses and chariots are repeated in verse 9." The last judgment
and damnation.
5928. [And Jehovah delivered them into the hand of Israel, who
smote them, and pursued them even unto great Zidon, and unto
the burnings of the waters, and to the valley of Mizpeh eastward;
and they smote them, until no residue of them 70as left remaining],
vs. 8. That they pursued them unto great Zidon, means that they
pursued them to the last boundary, for in that place was the
boundary of the land of Canaan.
4
The places mentioned that are
within this land, have the signification stated, but those which are
without the land are here without signification; for outside the
land is nothing. " The burnings of the waters" was the bound
ary, inasmuch as they will be driven away; so also is the sea [vs.
Outside the land of Canaan, it is the place of damnation, etc.,
etc., that is signified; so likewise with the valley of Mizpeh.
5929. [And Joshua . .. took Hazor ... And they smote
every soul that was therein with the edge of the sword, giving
them to the curse: . . . But the cities . . . Israel burned not,
sa'!!e Hazor only. ... And all the spoil of those cities, and the
beast, the sons of Israel took for a prey unto themselves], vs. 10,
11 [13, 14]. "With the edge of the sword" means that by which
he conquers. In the Word of God Messiah, sword is frequently
used for spiritual arms. Thus we have "to be smitten by the
sword," that is, to be conquered, whence comes spiritual death
which is the curse so often spoken of. As to what the city of
Hazor is, it can be evident that it is the Roman religion, this being
a Reading vincenda est for victa est (has been conquered).
* [Crossed off: I also that the kingS were burned with 'fire, as also the city
Hazor (vs. 11, 13).
In his Palestina (p. 1011), Relandus asserts that g"eat Zidon here means
the city of Zidon (or Sidon) which, in his map (p. 142), he places at the ex
treme north of Palestine, just within the border of Asher. At the time of the
text, however, it had not been assigned to Asher.
38 .In Ad.
JOSHUA XI: 1 - ~ 3 [5930-36
expressed by many names. The fact that the other cities re-
mained standing, though all the men were smitten, and that they
took the beast, etc., as prey, likewise involves many things in re-
spect to men and also in respect to 5 other things, etc., etc.
. 5930. [As Jehovah commanded Moses his servant, so did Moses
command Joshua, and so did Joshua; he cast not out a word of all
that Jehovah commanded Moses], vs. 15. That Moses is so often
cited, and that ,Toshua cast nothing out from his words, signifies
that there shall not perish even a jot of the things which have been
commanded, and which are here signified or represented; nor shall
any truth perish, etc., etc.
5931. In verses 16 and 17, the boundaries of the kingdom are
designated, as above [vs. 8].
5932. [For many days did Joshua ma/ce war with all those
kings], vs. 18. That he made war with them many days, means
that he made war with the remaining kings who are not mentioned
here.
5933. [For it was from-with Jehovah that they hardened their
heart to declare war against Israel, that he might give them to the
curse], vs. ~ O . What these words involve, is clear from what has
preceded.
5934. [And at that time came Joshua, and cut off the Anakim
... from every mountain of Judah, and from every mountain of
Israel], vs. ~ 1 . By the Anakim are meant _giants of whom they
were afraid. "The mountain of J udah" and " the mountain of
Israel" are all things that are high and haughty which were cast
down, or from which they were cast down.
5935 [Only in Gaza, in Gath, and in Ashdod, were they left
remaining], vs. ~ ~ . That the Anakim were left remaining, is still
a hidden arcanum to me. Were they to be left remaining in some
place, to the end that from that place, that might be raised up
which was predicted later on? from which words 6 that which is
signified can be so understood.
5936. [So Joshua occupied the whole land, ... and Joshua
gave it for an inheritance unto Israel according to their divisions
[Crossed off:] doctrines.
The reference is perhaps to Joshua 2312,13: "If ye shall cleave unto the
remnants of these nations ... they shall be unto you for a snare and stum-
bling block, and for a scourge in your sides, and for thorns in your eyes, u.ntil
ye perish from off this good land." See also Judges 23.
III Ad. 4543-4549
39
5937-38J
THE WORD EXPLAINED
by their tribes. Then did the land rest from war], vs. fl3. This
is the end in view. By" the land" is signified heaven, which will
be given by God Messiah, here represented by Joshua, as an in
heritance to the sons of Israel, and this according to their di
visions by tribes, that is to say, according to the things which the
names of the twelve sons of J acob inmostly involve. These are
the divisions into tribes, and into classes; from twelve they become
three, etc., etc. "Then did the land rest from war," that is, it
was at peace, and in that rest into which sons of Israel will enter.
5937. It must be observed that God Messiah alone waged this
war without the help of man, and this, that it might be signified
that there is nothing of power in man, and thus that thanks may
be given to God Messiah alone, and that to him alone may be the
glory.
5938. That these wars were thus carried on in accordance with
what will exist in the last day, being the day of judgment, can be
most clearly evident if only one wishes to reflect that Jehovah God
saw them all as they will be in the end of days; for in Jehovah God,
it is the end alone that is seen, this end being the kingdom of God
Messiah. Hence, all things now follow in their order, and hence
all these events-that the enemy were given to the curse, etc., etc.
This is so clear to him to whom it is allowed to reflect on these
matters in the spirit, that nothing is clearer, etc., etc., etc., etc.,
etc., etc., etc.
All that is contained ,in this chapter concerns the last judgment.
JOSHUA XII
1 Now these are the kings of the land, whom the sons of Israel
smote, and took for inheritance their land on the other side Jordan
toward the rising of the sun, from the river Arnon unto mount
H ermon, and all the plain eastward:
~ , 4 Sihon king of the Amorite, who dwelleth in Heshbon,
. . . And in the border: Og king of Bashan, of the remnant of
the Rephaim, . . .'
6 Moses the servant of Jehovah ... gave it for an inherit
ance unto the Reubenite, and the Gudite, and the half tribe of
Manasseh.
40 HI Ad. 4 5 5 0 - 4 5 5 ~
JOSHUA XII: l-lO-XIII: 1-33 [5939
7 And these are the kings of the land whom Joshua smote,
. on this side Jordan westward; ... which Joshua gave
unto the tribes of Israel for an inheritance according to their
divisions;
8 In the mountain, and in the plain, and in the flat country,
and in the streams of water, and in the solitude, and in the south;
the Hittite, the Amorite, and the Canaanite, the Perizzite, the
Hivite, and the Jebusite:
9 The king of Jericho, one; the king of Ai, which is at the
. side of Beth-el, one;
10 The king of Jerusalem, one; the king of Hebron, one.
5939. In this chapter is now described the land of Canaan
within its own borders. Thus, every place that is within the land
of Canaan signifies that which is in the kingdom of God Messiah
and so in the church, etc. (vs. 1), while the places that are with
out are those by which are signified places damned, and thus hell.
See the whole chapter and the summary in verse 8 where the places
from which the enemies were driven out are enumerated in general,
as above [chap. 1040, 11
16
]. All the kings are enumerated in a
series commencing from the first, that is, from the house of God
Messiah. Respecting these, see verses 9 and 10, and so the verses
that follow. The last judgment; in what order they are con
demned.
JOSHUA XIII
1 And when Joshua was grown old and had entered into days,
J ehovah said unto him, Thou art old and hast entered into days;
and there remaineth very much land, to occupy it for an inherit
ance.
9l This is the land that yet remaineth: all the borders of the
Philistines, and all Geshuri,
6 All the inhabitants of the mountain Jrom Lebanon even to
the burnings of the waters, all the inhabitants of Zidon. I will
drive them out from before the sons of Israel: only allot it unto
Israel for an inheritance, as I have commanded thee.
7 Now therefore divide this hmd for an inheritance unto the
nine tribes, and the half tribe of Manasseh.
III Ad. 4553-4554 41
5940] THE WORD EXPLAINED
13 But the sons of Israel expelled not the Geshurites, nor the
Maachathites: and Geshur and Maachath dwell in the midst of
Israel even to this day.
14 And unto the tribe of the Levite he gave not an inheritance;
the sacrifices of Jehovah the God of Israel made by fire, this is its
inheritance, as he spake unto him.
15, 17 And Moses gave unto the tribe of the sons of Reuben
according to their families. Heshbon, and all her cities, ...
21 And all the cities of the plain, . . . And all the kingdom
of Sihon . . . which reigned in Heshbon whom Moses smote . . .
and the princes of Midian, Evi, and Relcem, and Zur, and Hur,
and Reba, the princes of Sihon, dwelling in the land.
22 Balaam also the son of Beor, the soothsayer, did the sons of
Israel slay with the sword, upon those of them that were pierced.
24 And Moses gave unto the tribe of Gad, even unto the sons
of Gad according to their families.
28 This is the inheritance of the sons of Gad according to
their families, the cities, and their villages.
29 And Moses gave unto the half tribe of Manasseh, what
should be for the half tribe of the sons of Manasseh by their
families.
32 These are what Moses did give for an inheritance in the
plains of Moab, on the other side Jordan, by Jericho, eastward.
33 But unto the tribe of the Levite Moses gave not ~ n inherit
ance: J ehova.h the God of Israel is their inheritance, as he spalce
unto them.
5940. In this chapter also those nations are treated of which
were left remaining, such as the Philistines [vs. 2 seq., 13] with
whom Abraham and Isaac had made a covenant [Gen. 21
27
, 26
31
],
which covenant is here had in view. As to the reason why these
nations were left remaining, this, as stated later (chap. 23
12
,13],
was because it was foreseen that the sons of Jacob would rebel
against God Messiah, and so must be punished and held in bonds.
From this it is clear that what is signified is the resultant fear; for
whatever is held in the first c l a , ~ s by love, is held in the second class
by both love and fear, and in the last class by terror. This, then,
is what is signified by the fact that these nations were left remain
ing; for it is not said that they were later wiped out, but only that
42 III Ad. 4555-4556
JOSHUA XIII: 1-55 [5941-44
they were subjugated by David and Solomon-of whom, God
Messiah granting, we shall treat elsewhere.
5941. [And unto the tribe of the Levite he gave not an inherit
ance; the sacrifices of J ehovah the God of Israel made by fire, this
is its inheritance], vs. 14. By the Levites who were not given an
inheritance, is meant the priestly kingdom which was in their midst,
that is, was in the inmost class where love rules, and from this, in
accordance with the name Levi, conjunction. They will receive
all their gifts, which will be His gifts, from God Messiah, as we
read respecting the Levites; see further in this chapter, verse 55,
etc., etc., and chapter 14
3
,4.*
5942. It must be observed that many nations in this chapter are
of the stock of Shem, nay, of Abraham, as in verse 21; the princes
of Midian who are there enumerated, were from Abraham [Gen.
25
2
]. Moreover, there are the Moabites [vs. 52] descended from
Lot the son of Abraham's brother [Gen. 19
37
]; so likewise there
are many others. Thus it was not merely the descendants of Ham
who were among the damned. There are also the descendants of
Asshur/ etc., etc.
5943. [Balaam also, the son of Bear, the soothsayer, did the
sons of Israel slay with the sword], vs. 22. By Balaam, here
called. a soothsayer, are meant those who had formerly been
revelators and thus prophets, and who afterwards became addicted
to soothsayings. Such was the case with some among the people
of J udah, as we read of Sanl, who prophesied in like manner
[I Sam. 1010] ; of Aaron; 8 of the elders [Num. 11
25
], etc., etc.
5944. As to the Reubenites, the Gadites, and the half tribe of
Manasseh being allotted an inheritance this side Jordan [vs. 25
seq., 52], see above [n. 5879] ; see also what was prophesied con
cerning them [Gen. 49
3
,4,19; 4820] ; and likewise, what l i ~ s con
cealed in the inmost meanings of their names which contain many
arcana, and the vicissitudes of things, etc., etc. The inheritance
of certain tribes this side Jordan. Moreover, in the interior sense,
and thus in the more interior, this was the case lest they should
mingle the consanguinities, etc., etc., to the end that they might
represent the heavenly paradise in the earthly.
* This additional reference was written later, evidently as a partial substi
tution for" etc., etc."
T Asshur was a son of Shem (Gen. 10
22
); see n. 5918.
This is perhaps a slip for Miriam, for Aaron did not prophesy.
III Ad. 4557-4560 45
5945J THE "VORD EXPLAINED
5945. Here, where the inheritance of the land of Canaan is
treated of, consideration must be given to the question as to why
this people merely represented the kingdom of God Messiah, and
could not be admitted into it, save the infants and children [Num.
14
3
0-3\ Deut. 1
35
-
39
]. The matter becomes wholly clear when it
is considered that what man strives after on earth when living in
the body, that same he also desires and strives after in heaven or
after death. The disposition that he has acquired for himself on
this earth remains. That people strove after nothing but the
kingdom or empire of the world, and though they might have
known that [the promised landJ was heaven, yet they did not wish
to understand this. Therefore, also, there was a dispute among
them concerning the resurrection of the dead [Acts ~ 3 8 J . And
so, striving after and desiring merely an empire of the earth, and
worldly powers and delights, and denying heavenly things, could
such men strive after aught else in heaven? But since they then
see other things, seeing, indeed, governments in heaven also, they
must needs strive after these, and have the same wish as on earth,
a wish that can be nothing less than the wish to enter into the king
dom of God Messiah and so into eminence above all in heaven.
Not so the true Israel. He, when living in the body, despised
worldly glory and pleasures, and looked solely to heaven. There
fore, in the other life, he cares for nothing save what he has
aspired after in the life of the body, doing this by submitting him
self to God Messiah alone, to the end that He may provide for his
salvation and happiness. From this, judgment can now be made
concerning all those who are described in the Word of God Mes
siah, where the disposition of each is described. The case is dif
ferent with those who are on earth before our eyes; these are not
described in His Word, and of them man must not judge. What
the life after death is, as determined by acts in this life; thus, con
cerning the people of Jacob, why they will strive after heaven.
9
.1OSHUA XIV
1 And these are the lands which the sons of Israel received for
an inheritance . . .
This paragraph is emphasized by "Obs." written twice in the margin.
44 III Ad. 4561
JOSHUA XIV: 1-15
fl By lot was their inheritance, as Jehovah commanded by the
hand of Moses, for the nine tribes, and for the half tribe,
3 After Moses had given the inheritance of two tribes and of
an half tribe on the other side Jordan. But unto the Levites he
gave not an inheritance in their midst.
4 For the sons of J oseph became two tribes, Manasseh and
Ephraim: therefore they gave unto the Levites no part in the land,
but cities to dwell in, and their suburbs for their cattle a.nd for their
substance.
5 As J ehovah c07nmanded Moses, so the s o n . ~ of Israel did,
rvhen they divided the land.
6 Then the sons of Judah came unto Joshua in Gilgal: and
Caleb the son of J ephunneh the K enezite said unto him., Thou
knowest the word that J ehovah spake unto Moses the man of God
for my sake and for thy sa.ke in Kadesh Barnea.
1
7 A son of forty years was I when Moses the servant of Je
hovah sent me from Kadesh Barnea to spy out the land; and I
brought him word again as it was with mine heart.
8 And my brethren that went up with me made the heart of
the people melt: but I fulfilled after J ehovah my God.
9 Wherefore Moses sware on that day, saying, If the land
whereon thy foot hath trod shall not be an inheritance to thee and
to thy sons for ever; in that thou hast fulfilled after Jehovah my
God.
10 And now, behold, Jehovah hath made me to live, as he
spake,
11 And behold, I am as strong this day as in the day that
Moses sent me: as my strength was then, even so is my strength
now, for war, and for going out and coming in.
1fl Therefore give me this mountain, . . . for thou heardest
in that day that the Anakim were there, ... It may be, that Je
hovah will be with me, that I shall drive them out, . . .
13 Then Joshua blessed him; and he gave unto Ca:leb the son
of Jephutmeh Hebron for an inheritance.
14 Therefore was Hebron for an inheritance to Caleb the son
of Jephunneh the Kenezite unto this day, because he fulfilled after
.Jehovah the God of Israel.
1 In the margin of this verse, Swedenborg wrote in his copy of Schmidius'
Bible" Num. 13: 30 seq. ohs."
45
5946-48] THE WORD EXPLAINED
15 And the name of Hebron before ze;as Kirjath-arba;
5946. [By lot was their inheritance, as Jehovah commanded by
the hand of Moses, for the nine tribes, and for the half tribe, after
Moses had given the inheritance of two tribes and of an half tribe
on the other side Jordan:], vs. ~ , 3 . The [nine] tribes [and the
half tribe] took their inheritance by lot, and so from God Messiah
who disposed the lots. The tribe of Reuben and of Gad, and the
half of Manasseh took theirs also from God Messiah, who had been
asked by Moses. Hence it can be evident that each tribe received
its land in accordance with its signification in things spiritual and
celestial.
5947. [They gave unto the Levites no part in the land, but
cities to dwell in, and their suburbs], vs. 4. As to the priestly
kingdom being scattered throughout all the tribes, for they had
cities and suburbs, etc., this also can be comprehended when it is
considered that the kingdom of God Messiah must be divided into
lesser kingdoms, and so into provinces, as it were, and houses, each
of which must be a likeness of the greater kingdom, with infinite
variety. For the kingdom is eternal. Hence there is infinite va
riety; every moment must have a variation of felicities. From the
greater government can be known the lesser governments, nay, and
the least. The least government is man in particular, and he will
be known from the government of the particulars and singulars
within himself; and from these will be known the universal govern
ment, being the government in itself, from the government of all.
5948. Caleb fulfilled after Jehovah his God (vs. 8). This was
a customary formula at that time, for it is repeated in verses 9 and
14 of the present chapter, and in Numbers 14
24
It signifies that
he had confirmed and strengthened the people by the spirit of God
Messiah. God Messiah filled him with his spirit, and so he now
"fulfilled after Jehovah his God"; that is to say, he made to live,
as he himself had been made to live, according to his own words in
verse 10. Therefore," to make to live," has the like signification,
to fulfill after jehovah meaning to make to live. Hence Caleb had
the strength which is described in vel'ses 10 and n. '"
In the margin opposite this verse, Swedenborg wrote in his copy of
Schmidius' :Bible" Josh. 15: 13-19 incl."
* [The folloWing unnumbered paragraphs are here crossed off by the
author:]
46 rH Ad. 4 5 6 ~ - 4 5 6 4
JOSHUA XIV: 1-15 [5949
5949. Joshua and Caleb were the only ones who came out of
Egypt into the land of Canaan, all the others, except the infants,
having died [Num. 14
30

31
]. Both these men represent God Mes
siah. Joshua represents him as the King who would introduce
Israel into the holy land, that is, into his heavenly kingdom, intro
ducing, indeed, infancies; for unless man becomes an infant he
cannot enter into His kingdom [Matt. 18
3
]. The priests repre
sented the priestly kingdom, etc., of God Messiah, and the people
which was introduced, Israel. Caleb now represents
the one only Messiah [who led them] out of Egypt and through
the desert for forty years; who became righteousness; who had for
a possession the burial place of the fathers of Israel, here repre
sented by Abraham, Isaac, and Jacob, it being Hebron where they
lay buried [Gen. 49
30
, 50
13
], and whence they would rise
again and be gathered to their peoples; who is in the mountain in
the midst of the inheritance of the tribe of Judah [vs. 13], for
Judah signifies confession of faith, and represents those who are
of the faith. Achsah, Caleb's daughter [chap. 15
17
] represents
As regards Caleb, we read concerning him in Numbers, chapter 13 (see vs.
30 there), and chapter 14 (see vs. :24, 30), that with Joshua, he was the only
one who came out of Egypt into the land of Canaan; for he had a different
spirit, as is said also of Joshua [Num. 32
12
].
He is called a Kenezite [vs. 6) from his father Kenaz [chap. 151
7
). It is
not stated that he was of any other stock, it being said that he was a Kenezite
(mentioned in Genesis 15
19
); but he was a Kenezite from his father.
These two men represented God Messiah-Joshua, in that he introduced
the people into Canaan, that is, the sons of Israel into the heavenly kingdom,
etc.;
And Caleb, in that God Messiah rose from the dead and gathered Israel
together. For Caleb was given the region where Abraham was buried, and
also Isaac and J acob with their wives (except Rachel) [Gen. :23
19
, 4,9
30
-
1
, 50
13
).
([Doubly crossed) of whom it is said that they were gathered to their people),
his portion being Hebron [vs. 13, 14,).
That this is the case, can be evident from the entire description, given in
this chapter ftom verses 6 to 15 inclusive; for he "fulfilled after Jehovah";
the land will be his for an inheritance for ever; Jehovah made him to live; his
strength was not diminished; he drove out the Anakim; the land had rest from
war; and afterwards, in the next chapter 15, verse 13 to the end: Caleb drove
out the three sons of Anak, and later a fourth; Caleb I[the autograph has J{ebu8,
which is plainly a slip] gave to his daughter the upper and lower fountains-as
to what is meant by fountains, see above [no 4095]; thus, by his daughter and
the son of his brother is meant everyone who has faith, and so from faith is
strong.
These particulars concerning Caleb would never have been mentioned did
they not involve arcana-respecting which, God Messiah granting, we shall
speak elsewhere.
III Ad. 4565 47
5950-51] THE WORD EXPLAINED
the church or faith itself, etc., etc.
a
Hence it is now said that he
" fulfilled after J ehovah."
5950. [Wherefore Moses sware on that day, saying, If the land
whereon thy foot hath trod shall not be an inheritance to thee and to
thy sons for ever], vs. 9. Moses, that is, J ehovah God, sware that
he would cede these things to him as an inheritance forever.
5951. [And now, behold, Jehovah hath made me to live, ...
And behold, I am as strong this day as in the day that Moses sent
me], vs. 10, 11. So likewise these words, which, in the supreme
sense, apply to God Messiah, but in the inmost sense to Israel.
And now likewise the words in chapter 15
13
-
2
.
JOSHUA XV
1 And the lot fell to the tribe of the sons of J udah according
to their families, by the border of Edom the wilderness of Zin
southward from the furthest end of Thema.
~ There fell to them the south border from the furthest end of
the salt sea, from the bay that looketh southrvard:
4, 5, 6 From thence it passed over Azmon, and went out unto
the river of Egypt; . . . And their border for the corner toward
the north, from the bay of the sea, shall be the furthest end of
Jordan: ... and the border went up to Eben-Bohan/ the son of
Reuben:
7, 8 From thence the border went up to Debir from the valley
of Achor, and northward, ... to the valley of Ben-himl0m at
the side of the J ebusite from the south; the same is Jerusalem: and
the border went up to the top of the mountain that lieth toward the
valley of Hinnom seaward, which is at the farthest end of the val
ley of Rephaim northward.
10 And the border compassed from Baalah seaward unto
mount Seir, and passed over unto the side of mount J earim from
. the north, . . .
'I[Marginal foot by the author:] Confer Joshua, ~ l l 0 , 11, 12, 15. In Judges,
3
9
, he is called" a deliverer to the sons of Israel," and in verse 10, it is saId
that" the spirit of Jehovah was upon him." He succeeded Joshua and became
[the first] Judge. [The verses here cited refer not to Caleb but to his nephew
and son-in-law Othniel; see n. 60l!6.]
Thus Schmidius; but the A.V., translating the word Eben, has the 8tOll,e
of Bohan the 80'11 of Reube'll.
48 III Ad. 456&-4569
JOSHUA XV: 1-63
13 And unto Caleb the son of Jephunneh he gave a part in the
midst of the sons of Judah, ... even Kirjatharba (; the father" of
Anale, which is Hebron.
14 And Caleb drove thence the three sons of Anak, Sheshai,
and Ahiman, and Talmai, the children of Anak.
15 And he went up thence to the inhabitants of Debir: and the
name of Debir before was Kirjath-sepher.
16 And Caleb said, He that smiteth Kirjath-sepher, and taketh
it, to him will I give Achsah my daughter to wife.
17 Therefore, Othniel the son of Kenaz, the brother of Caleb,
took it: and he gave him Achsah his daughter to wife.
6
18 And it came to pass, when she came, that she moved him to
ask of her father a field: and she lighted from off her ass. And
when Caleb said unto her, What wouldest thou?
19 She said, Give me a bles.,ing; for thou hast given me a south
land; give me also springs of waters. Therefore he gave her
upper Gulloth, and lower Gulloth.
7
45, 47, 61 This is the inheritance of the tribe of the sons
of Judah ... Ekron, and her daughters and her villages; ...
Gaza, her daughters and her villages, unto the river of Egypt, and
the great sea, which is the border.... Betharaba, Middin and
Secacah.
63 But as for the J ebusites, the inhabitants of Jerusalem, the
sons of J udah could not drive them out: but the J ebusite dwelt with
the .,ons of Judah in Jerusalem unto this day.
5952. [And Caleb drove thence the three sons of Anale] , vs. 14.
By the Anakim [chap. 14
12
] and the three sons of Anak are meant
most powerful enemies whom God Messiah himself drove out.
to who these three enemies are, who were of such a character,
I dare not yet say, but the series of things will disclose them.
They are indeed known, but they are adored.
8
5953. [And he went up thence to the inhabitants of Debir: and
the name of Debir before was Kirjath-sepher.
9
And Caleb said,
'The A.V., translating the word Kirjath, has the city of A"ba the father
of Anak.
See n. 5954 note.
7 See n. 5954 note.
This indented portion of n. 5959 is not cited by the author in the Index to
his J1Iemorabilia.
In the margin of his Schmidius' Bible, Swedenborg here writes: " See the
notes n. 4643-46 incl." (our n. 6000-3).
III Ad.
49
5954-57] THE WORD EXPLAINED
He that smiteth Kirjath-sepher, and taketh it, to him will I give
Achsah my daughter to wife], vs. 15-16. As to who are meant by
the city Debir or Kirjath-sepher, this is not yet evident, for the
inhabitants of Debir were at the place where also were the Anakim;
to [those who smite] them, God Messiah will give his daughter to
wife.
5954. [Therefore, Othniel ... took it: and he gave him
Achsah his daughter to wife.
l
And it came to pass, when she came,
that she moved him to ask of her father a field: and she lighted
from off her ass. And when Caleb said unto her, What wouldest
thou? she said, . . . Give me also springs of waters. There
fore he gave her upper Gulloth,2 and lower Gulloth, vs. 17-19.]
By the springs of the upper and lower waters, is meant doctrine
concerning things spiritual and natural.
5955. By Othniel, all those are meant who are endowed with
such doctrine that they see the correspondence between spiritual
things and natural. . This intelligence is given them by God Mes
siah alone, for he is Wisdom. Therefore Achsah represents doc
trine and those knowledges which, by Othniel, she thus receives as
possessions; for Achsah bound Othniel to beg for these fountains;
and she" lighted from off her ass," that is, from things most vile,
etc.
5956. The borders of the land which Joshua ceded to Judah
for an inheritance, all signify mystical things. They cannot be
explained without immediate revelation; for the names must be ex
plained, even to their inmost sense, and the books of the prophets
must likewise be consulted, for they frequently mention these
borders and places, and in them set forth things spiritual and
celestial. In general, they all involve things which pertain to the
confession of faith, and consequently, to the church which the tribe
of Judah merely represents. (Respecting Caleb, see the preced
ing chapter [vs. 6 seq.].) So likewise the cities which belonged to
the inheritance of the tribe of J udah.
5957. Ekron, and [her daughters], vs. 45. Her daughters are
the surrounding little towns; so likewise in verse 47.
In the margin of verses 16, 17, Swedenborg wrote in his copy of Sehmidius'
Bible: "Judg. 1: 10-16 inel.; Judg. 3: 9 and 10."
Sehmidius adds the explanatory words, "Le" springs," this being his
translation of the Hebrew n ' ~ ~ as in the A.V. Earlier in the verse, Sehmidius
includes this translation in the text.
50 In Ad. 4578-4578
1
JOSHUA XV: 1-63-XVI: l-lO-XVII: 1-18 [5958-60
5958. When all these particulars are evolved, the nature of the
borders of the kingdom of God Messiah, which are what are meant,
can also be known. All men acquire their border from faith, for
Judah now represents faith. Thus he represents the first born in
place of Reuben, as is evident from I Chronicles 5
1
,2, where the
birthright is said to have been ceded to Joseph. Yet it was due to
Reuben by virtue of the inmost signification of his name; and
therefore, in the passage cited, he is called the first born, [and it
is said] that" Judah became mighty among his brethren, and as
a prince above him" (I Chron. 52, conf. Gen. 49
8
se
q
.).
5959. [But as for the Jebusites, the inhabitants of Jerusalem,
the sons of Judah could not drive them out], vs. 63. That the
Jebusites dwelt in Jerusalem and that the sons of Judah were un
able to drive them out, is due to many causes, respecting which,
God Messiah granting, we shall speak elsewhere.
JOSHUA XVI
1 And the Jot for the sons of J oseph went out from Jordan to
ward Jericho, unto . . . the wilderness that goeth up from Jericho
into the mountain of Beth-el.
2 From thence it went out from Beth-el to Luz, . . .
4 So Manasseh and Ephraim the sons of J oseph took their in
heritance.
10 But they drave not out the Canaanites that dwelt in Gezer:
but the Canaanite dwelt in the midst of Ephraim unto this day ...
5960. As regards the borders of the inheritance of the sons of
Joseph, the case is the same as before in the case of Judah; also as
regards the fact that the Canaanites dwelt with them in their midst,
etc., verse 10.
JOSHUA XVII
1 There fell also a lot to the tribe of Manasseh; . . . to
Machir the firstborn of Manasseh, . . . for he was a man of war;
there fell to him by lot Gilead and Bashan.
3 But Zelophehad, ... the son of Machir, ... had no sons,
but daughters: and these are the names of his daughters, Mahlah,
and N oah, H oglah, Milcah, and Tirzah.
III Ad. 4579-4582 ,151
5961] THE WORD EXPLAINED
4 And they came up unto Eleazar [the priest],3 and before
Joshua the son of Nun, and before the princes, saying, Jehovah
commanded Moses to give us an inheritance in the midst of mtr
brethren. Therefore, accordtng to the mouth of Jehovah, he
gave them an inheritance in the midst of the brethren of their
father.
5 And there fell ten cords to Manasseh, beside the land of
Gilead and Bashan, . . .
6 For the daughters of Manasseh received an inheritance in
the midst of his sons: but the land of Gilead fell to the rest of
jl1anasseh' s sons.
1 ~ B1tt the sons of Manasseh could not drive out those cities;
but the Canaanites got dwelling in this land.
13 Yet it came to pass, when the sons of Israel were waxen.
strong, that they put the Canaanite under tribute; but driving, he
did not drive him out.
14 And the sons of Joseph spake with Joshua, saying, Why
hast thou given me an inheritance which is one lot and one cord,
seeing I am a great people . . . ?
15 But Joshua said unto them, If thou be a great people, get
thee up to the wood, and cut down for thyself there, in the land of
the Perizzite and of the Rephaim, .
16 And the sons of Joseph said, ... The chariot of iron is
among all the Canaanites . . .
17 But Joshua said unto the house of J oseph, . . . Thou art
a great people, and hast great powers: thou shalt not have one
lot only;
18 For the mountain shall be thine. Seeing that it is a wood,
cut it down, that the outgoings thereof may be thine: for thou
shalt drive out the Canaanite, though he have chariots of iron, and
though he be strong.
5961. So likewise what is said in this chapter, especially the
lines which are underscored.
JOSHUA XVIII
1 Then the whole congregation of the sons of Israel were
gathered together at Shiloh;
3 Omitted by Schmidius.
59.! III Ad. 458g
JOSHUA XVIII: I-fl8 [596!'l
fl And since there remained . . . seven tribes which had not
been apportioned their inheritance,
3 Joshua said unto the sons of Israel, .
4 Give out from among you three men for each tribe: and I
will send them, that they may rise up, and go through the land,
and describe it according to their inheritance . . .
5 And they shall divide it into seven parts: Judah shall stand
on their border from the south; and the house of J oseph shall stand
on their border from the north.
6 And as for you, describe ye the land into seven pa1ts, and
bring hither to me, that I may cast a lot for you here before Je
hovah our God.
7 For the Levites have no part in your midst; but the priest
hood of J ehovah is his inheritance: . . .
9 Wherefore the men went and passed through the land, and
described it by cities into seven parts, upon a book; ...
10 Then Joshua cast a lot for them in Shiloh before Jehovah:
and there Joshua distributed the land unto the sons of Israel ac
cording to their parts.
11 And the lot of the tribe of the sons of Benjamin came up
according to their families: and the border of their lot came out
between the sons of Judah and the sons of Joseph.
Ifl And their border . . . went up through the mountains
westward ...
18 And from there the border went over ... to the side of
Luz southward; this is Beth-el . . .
16 And from thence the border went down to the end of the
mountain that is before the faces of the valley of Ben-hinnom, ...
and the valley of Hinnom went down to the side of Jebusi south
ward, ...
fll And the cities of the tribe of the sons of Benjamin accord
ing to their families were Jericho, . . .
fl8 And Zelah Eleph, and Jebusi, which is Jemsalem, ...
fourteen cities with their villages.
5962. The words which are here underscored involve things
arcane in respect to Benjamin, who was in the middle between the
tribes of Judah and Joseph, and to whom also Joshua ceded a part
of Jerusalem (vs. fl8). That it was cede.d by God Messiah is evi-
III Ad. 4584-4585 58
5963] THE WORD EXPLAINED
dent, inasmuch as it was by lot before Jehovah (as we read in vs.
10 and 11 ), at the door of the tabernacle of assembly [chap. 19
51
].
JOSHUA XIX
1, 9 After this the second lot came forth to Simeon, to the
tribe of the sons of Simeon . . . and their inheritance was in the
midst of the inher'itance of the sons of Judah ... For the part
of the sons of Judah was too great for them: therefore the sons of
Simeon took an inheritance in the midst of their inheritance.
10 And the third lot came up for the sons of Zebulun ...
15 And Kattath, ... and Jidalah, and Beth-lehem: twelve
cities and their villages.
17 And the fourth lot came out to Issachar, .
24 And the fifth lot came out to the tribe of the sons of
Asher ...
32 To the sons of Naphtali came out the sixth lot, ...
33 And their border was from Heleph, . . . and the outgoing
thereof was Jordan:
34 From thence the border ... reacheth to Zebulun on the
south; and it reacheth to Asher seaward/ and, to Judah, Jordan
toward the sunrising.
40 To the tribe of the sons of Dan . . . , came out the
seventh lot.
47 And the border of the sons of Dan went out beyond them:
for the sons of Dan went up and fought against Leshem, and took
it, and smote it with the edge of the sword, and added it to their
inheritance, and dwelt therein; ...
51 These are the inheritances, which Eleazar the priest, and
Joshua the son of Nun, and the heads of the fathel's according to
the tribes of the sons of Israel, divided for an inheritance by lot in
Shiloh before J ehovah, at the door of the tabernacle of assem
bly.
5963. The lot was likewise from God Messiah, as regards the
sons of Simeon in the midst of the sons of J udah [vs. 1], as is evi
dent from the name. Likewise as regards Zebulun (vs. 10-16
incl.); also Issachar, who had the fourth lot (vs. 17-23); also
This word is omitted by the Septuagint, but it is found in all known
Hebrew MSS. (Clark, Commf$nta'ry, in loco).
54 III Ad. 4586-4589
JOSHUA XIX: 1-51-XX: 1-9 [5964
Asher (vs. ~ 4 - 3 1 incl.), and Naphtali (vs. 3!2-39), and also the
sons of Dan (vs. 40-48 incl.).
5964. Here the order in which the lot came forth must be ob
served, that so the order in their names may be seen. For after
Reuben and Gad with the half tribe of Manasseh had obtained their
lot on this side Jordan [chap. 13], the land was apportioned to the
sons of Judah and Ephraim [chap. 15, 16]. Then the first lot
went to Benjamin, the second to Simeon, the third to Zebulun, the
fourth to Issachar, the fifth to Asher, the sixth to Naphtali, the
seventh to Dan. The Levites had no lot. The order of the sons
of Jacob.
5
JOSHUA XX
1 Jehovah also spake unto Joshua, saying,
!2 Speak unto the sons of Israel, saying, Give for you cities of
refuge, whereof I spake unto you by the hand of Moses:
3 That the slayer that smiteth a soul in error unwittingly may
flee thither: that they may be a refuge to you from the redeemer of
blood.
4 And he shall flee unto one of these cities, and shall stand at
the entering of the gate of the city, and shall speak his words in
the ears of the elders of that city; and they shall talce him into the
city unto them, and give him a place, that he may dwell with them.
5 And when the redeemer of blood pursueth after him, they
shall not deliver the slayer up into his hand; because he smote his
companion unwittingly, and was not a hater of him yesterday and
the day before.
6 Therefore he shall abide in that city, until he stand before
the congregation in judgment, even until the death of the great
priest that shall be in those days: then shall the slayer return, and
come unto his own city, and unto his own house, unto the city from
whence he fled.
7 Therefore they sanctified Kedesh in Galilee in the mountain
of Naphtali, and Shechem in the mountain of Ephraim, and
Kirjath-arba, which is Hebron, in the mountain of Judah.
9 These were the cities of appointment for all the sons of
Israel, and for the sojourner that sojourneth in their midst; that
The last two-thirds of n. 5964 is emphasized by " Obs." written twice in
the margin.
III Ad. 4590-4593 55
5965-68] THE WORD EXPLAINED
whosoever smiteth a soul in error, may flee thither, and not die by
the hand of the redeemer of blood, until he hath stood before the
congregation.
5965. The subject here treated of is the cities of refuge,
whither a man might flee who had slain another unwittingly.
Everyone could flee into these cities, even the soj ourner (vs. 9).
The cities are said to be sanctified, and they were holy cities like
Shechem in mount Ephraim, Hebron in the mountain of Judah
[vs. 7] where was Caleb [chap. 14
14
], etc. These cities then in
volve all who sin from mere ignorance, that is, who slay others by
means of their doctrine, and so are thereby to be condemned to
death, because there was a redeemer of blood; but he could not
harm them.
5966. The redeemer of blood is the smiter, as is the case else
where where the smiter is treated of; this is evident from verses 3
and 5. As interpreted by other translators, he is called the
avenger of blood,a for according to the Word of God Messiah, he
who sheds blood, his blood shall be shed [Gen. 9
6
]. Not so in the
case of one who does this unwittingly.
5967. Thus the subject now treated of concerns all in the en
tire globe who are ignorant of God Messiah, as are myriads.
These can by no means be condemned; but w:hen they come to a
city of refuge, that is, to God :Messiah, then after standing at the
entering of the gate of the city, they are received within the city
[vs. 4], that is, into the kingdom of God Messiah. For they will
give him a place that he may dwell with them [vs. 6], inasmuch as
he acted not from hatred but by error or unwittingly (vs. 5), it
being hatred that condemns. But he will be judged according to
the acts of his life (vs. 6).
Sins of ignorance which are called transgressions exist also
among those who know God Messiah, for all men continually sin
in this way, since from an evil root, evil is ever springing up. To
these men is given refuge to a city sanctified by the blood of the
Messiah. Still, they are not sent back to their own home until the
life of the priest at the time is ended.
5968. By the life of the priest (vs. 6] is here meant eternity,
for in the whole sphere of the world or nature, things eternal are
The words are so translated by Castellio, TremeIiius, the A.V., and the
Swedish Bible. .
56 III Ad. 4594-4599
JOSHUA XX: 1-9-XXI: 1-45 [5969
represented by things temporal, inasmuch as the kingdom of God
Messiah, which has progression in time-an end and a beginning
is represented in every individual thing; a.Y in the case of plants.
Yet within these is perpetuity, and by this is signified eternity.
Thus, here also, eternity is signified by the life of the priest.
5969. The punishment, or the place of refuge and the remain
ing outside the home [vs. 6], is that he will not rise again until
that judgment comes. This is the refuge and the punishment of
transgressors. He who is without sins and transgressions is 8 the
Messiah alone who rose again. From him all others do indeed
rise again, as did Abraham, etc., etc., but not to the heavenly life.
The heavenly life will come with the kingdom of God Messiah.
Many have risen from the dead, and yet have not risen, etc.
9
JOSHUA XXI
1 Then came the heads of the fathers of the Levites unto
Eleazar the priest, and unto Joshua the son of Nun, and nnto the
heads of the fathers of the tribes of the sons of Israel;
9l And they spake unto them . . . saying, J ehovah com
manded by the hand of Moses, that they give us cities to dwell in,
and the suburbs thereof for our beast.
SAnd the sons of Israel gave nnto the Levites out of their in
heritance according to the mouth of Jehovah, these citie,Y and their
subnrbs:
4 And the lot came out for the families of the Kohathite: And
unto the sons of Aaron the priest, . . . fell by lot out of the tribe
of Jndah, and out of the tribe of Simeon, and ant of the tribe of
Benjamin, thirteen cities.
5 And by lot unto the rest of the sons of Kohath, out of the
families of the tribe of Ephraim, and out of the tribe of Dan, and
out of the half tribe of 1'1-1anasseh, ten cities.
6 And by lot unto the sons of Gershon, out of the families of
the tribe of Issachar, and out of the tribe of Ashe1', and ont of the
tribe of Naphtali, and out of the half tribe of IVIanasseh in Bashan,
thirteen cities.
T In the autograph, the words in italics are emphasized by "Obs. Obs."
written in the margin.
[Crossed off:] God.
Both the beginning and the end of n. 5969 are emphasized by j, Obs."
written twice in the margin.
III Ad. 4600-4601 57
THE WORD EXPLAINED
7 Unto the sons of Merari ... out of the tribe of Reuben,
and out of the tribe of Gad, and out of the tribe of Zebulun,
twelve cities.
8 And the sons of Israel gave by lot unto the Levites these
cities with their suburbs, . . .
11 And they gave them Kirjath-arba of the father of Anak,l
which city is H ebron, . . .
U B1tt the field of the city, and the villages thereof, gave they
to Caleb the son of J ephunneh for his possession.
13 Thus unto the sons of Aaron the priest they gave to be a
city of refuge for the slayer, Hebron . . . and Libnah. . . .
15 And Holon with her suburbs, and Debir with her suburbs,
flO And as to . . . the Levites which remained of the sons of
Kohath, the cities of their lot were out of the tribe of Ephraim.
fll For they gave them, to be a city of refuge for the slayer,
Shechem . . . and Gezer . . .
fl7 And unto the sons of Gershon, . . . out of the half tribe
of Manasseh, to be a city of ref'uge for the slayer, Golan in
Bashan . . . and Beeshterah . . .
3fl And out of the tribe of Naphtali, to be a city of refuge for
the slayer, Kedesh in Galilee . . . and Hammoth-dor . . . and
Kartan ...
34 And to the families of the sons of Merari, . . . out of the
tribe of Zebulun, J okneam . . .
38* And out of the tribe of Gad, to be a city of refuge for the
slayer, Ramoth in Gilead . . . and Mahanaim . . .
43 Thus J ehovah gave unto Israel all the land which he sware
to give unto their fathers; and they possessed this inheritance, and
dwelt therein.
44 And Jehovah gave them rest 1'ound about, according to all
that he sware unto their fathers: and there stood not a man before
them of all their enemies. J ehovah aelivered all their enemies into
their hand.
45 There failed not a word of any good word which Jehovah
had spoken unto the house of Israel; all came to pass.
'See J osh. 1513 note.
* In Schmidius' Bible, owing to the inadvertent omission of verses 36 and
37, this and the following verses are numbered 36, 37, etc.
58
JOSHUA XXI: 1-45-XXII: 1-33 [5970-72
5970. Here as elsewhere it must be observed that the priest is
set before the king, thus, Eleazar before Joshua [vs. 1] ; and this
by reason of the holiness of the office, it being therefrom that a
man becomes king. So likewise in chapter 19
tH

5971. That cities and s u b ~ r b s in every tribe were given to the
priests and Levites, for themselves and their beasts, etc., see above
[vs. 2, chap. 14
4
]. By the priesthood is meant that which is holy,
and when this is in their midst, all that they have becomes holy,
there being no condemnation for those who are in God Messiah.
Of those who rise again to life there is none who is not of himself
profane; but because righteousness is imputed to them by faith,
they become holy-not of themselves, but by imputation, etc., etc.
This is the reason why no inheritance was given to the priests and
Levites [chap. 13
14
,33], for they dwelt in the midst of all IsraeV
5972. Furthermore, here must also be observed the words that
are underscored; and likewise the fact that the cities of refuge
were given to them mainly that they might dwell there (vs. 13, 21,
27,32,38 t).
JOSHUA XXII
1 Then Joshua called the Reubenite, and the Gadite, and the
half tribe of Manasseh,
2, 3, 4 And said unto them, . . . Ye have obeyed my voice
in all that I commanded you: . . . and ye have kept the charge of
the commandment of J ehovah your God. . . . Therefore now re-
turn ye, and get you unto your tents, to the land of ymr posses-
sion, which Moses the servant of J ehova,h gave you at the passage
of Jordan.
5 Only take diligent heed ... that ye love Jehovah your
God, and walk in all his ways, and keep his precepts, and cleave
unto him, and serve him with all your heart and with all your soul.
6 Then Joshua blessed them, and sent them aWay: and they
departed unto their tents.
7. Now to the half tribe of Manasseh, Moses had given S in
Bashan; but to half thereof gave Joshua with their brethren on
'This paragraph is emphasized by " Obs." written twice in the margin.
t The autograph has "36." See note to verse 38.
B Schmidius here adds the interpretative words an i,nhe1'itilnce.
III Ad. 4602-4604 59
THE WORD EXPLAINED
this side Jordan toward the sea. And Joshua sent them also
away unto their tents, and blessed them,
8 And said unto them, saying, Return with much riches unto
your tents, and with very much cattle, with silver, and with gold,
and with brass, and with iron, and with very many garments:
divide the spoil of your enemies with your brethren.
9 And they . . . departed from the sons of Israel . . . to go
unto the land of Gilead, to the land of their possession, which they
possessed therein, according to the mouth of J ehovah by the hand
of Moses.
10 But when they came unto the borders of Jordan that are
in the land of Canaan, the sons of Reuben and the sons of Gad
and the half tribe of Manasseh built there an altar by Jordan, an
altar great in appearance.
11 And the sons of Israel heard, saying, Behold, the sons of
Reuben and the sons of Gad and the half tribe of Manasseh have
built an altar over against the land of Canaan, at the borders of
Jordan, from the passage of the sons of Israel.
And when the sons of Israel heard of it, the whole assembly
of the sons of Israel gathered themselves together at Shiloh, to go
up to war against them.
13 Nevertheless, the sons of Israel sent . . . into the land of
Gilead, Phinehas the son of Eleazar the priest,
14 And with him ten princes, ... and they were, a man the
head of the house of their fathers, for the thousands of Israel.
15 And they came unto the sons of Reuben, and to the sons of
Gad, and to the half tribe of Manasseh, unto the land of Gilead;
and they spake with them, saying,
16 Thus saith the whole assembly of Jehovah, What trans
gression is this wherewith ye have transgressed against the God
of Israel, ... in that ye have builded you an altar, that ye might
rebel this day against Jehovah?
17 Is it a little thing to us, with the iniquity of Peor, from
which we are not yet even unto this day, although there
was a plague in the assembly of J ehovah?
18 And now ye have turned yourselves away this day from
after Jehovah; therefore it shall come to pass, ye rebel to day
against J eho'Vah, to morrow he will be wroth against the whole as
sembly of Israel.
60
JOSHUA XXII: 1-33
19 But if the land of your possession seem unclean, then pass
ye over unto the land of the possession of J ehova.h, where dwelleth
the tabernacle of J ehovah, and receive a possession in our midst;
only rebel not against Jehovah, nor rebel against us....
911 Then the sons of Reuben and the sons of Gad and the half
tribe of Manasseh answered, and spake unto the heads of the thou
sands of Israel,
9l9l God, God J ehovah, God, God J ehovah, he knoweth, and
Israel hath known; if by rebellion, and if by transgression against
Jehovah, let him not preserve us this day,
913 In our building us an altar to turn ourselves away from
after Jehovah. If to offer thereon whole burnt offering and
minchah; or if 4 to make thereon sacrifices of peace offerings, let
J ehovah himself require it;
914 And if we have not done this from misgiving in this thing,
saying, To morrow your sons will perchance say unto our sons,
saying, What is this to you and to Jehovah the God of Israel?
915 And J ehovah hath put a border between us and you, ye
sons of Reuben and sons of Gad, even the Jordan; therefore ye
have no part in J ehovah. So shall your sons make our sons cease,
that they fear not J ehovah.
916 Therefore we said, Come, let us talee upon us to build us an
altar, not for whole burnt offering, nor for sacrifice:
917 But as a witness between us and you, and our generations
after us, that we may serve the service of J ehovah before him by
our whole burnt offerings, and by our sacrifices, and by our peace
offerings; that to morrow your sons may not say to our sons, Ye
have no part in J ehovah.
~ 8 For '!Ce said, Therefore let it be done; when to morrow they
say to us and to our generations, we shall say, See the figure of
the altar of Jehovah, which our fathers made, not for whole burnt
offering, nor for sacrifice; but as a witness between us and you.
919 With us, far be it from us to rebel against J ehovah, . . .
in building an altar for whole burnt offering and for minchah,
and for sacrifice, beside the altar of J ehovah our God that is before
his tabernacle.
30 And when Phinehas the priest, and the princes of the as
sembly and heads of the thousands of Israel . . . heard the words
. it was good in their eyes.
Schmidius here supplies the words we have done tMs.
61
5973-77J THE WORD EXPLAINED
31 Therefore Phinehas . . . said unto the sons of Reuben,
and to the sons of Gad, and to the sons of Manasseh, This day we
know that Jehovah is in our midst, because ye have not trans
gressed this transgression against Jehovah: then had ye snatched
away the sons of hrael out of the hand of J ehovah.
Therefore Phinehas . . . and the princes, returned . . .
unto the land of Canaan, to the sons of Israel, and brought them
word again.
33 And the word was good in the eyes of the sons of Israel;
wherefore the sons of Israel blessed God; neither did they say they
would go up to war against them, to destroy the land wherein the
sons of Reuben and the sons of Gad dwelt.
5973. All that Joshua here spoke to the Reubenites and the
Gadites and the half tribe of Manasseh, coincides with what the
names of these tribes signify in inmosts; and they are admonished
to observe these things, that is, the things represented by the
stat7des of 1Iloses. That they were now representers, is evident
from Joshua's. discourse; for it now behooved all the tribes to rep
resent the things which are inmostly involved in their names, other
te!ise they could never have received that inheritance. For this
reason also they are here praised [vs. 3], as also are the other
tribes (chap.
5974. [Take diligent heed . .. that ye love Jehovah your
God, etc.], vs. 5. Here is described saving faith.
5975. [And said unto them, saying, Return with much riches
unto your tents], vs. 8. By their acquired riches are also repre
sented those things in general which are contained in the doctrine
of saving faith.
5976. Observe that here in verse 9 and elsewhere, as above, in
it is said by the hand of Moses, not" by Moses."
5977. [But when they came unto the borders of Jordan, . . .
the sons of lleuben and the sons of Gad and the half tribe of
Manasseh built there an altar by Jordan (vs. 10).] As to what
pertains to the altar which was built on this side J ord'an, and
which is treated of from verse 10 to the end, the case is as follows:
There are two peoples, of whom prediction had been made when
Esau and Jacob were in the womb, etc. [Gen. As to what
they signify, see above En. 350, ; see also what follows.
Who these two peoples are in their different senses, can be evident
III Ad. 4605-4610
,JOSHUA XXII: 1-33 [5978-80
in general from the present narrative, to wit, that they are those
to whom has been revealed the Word concerning God Messiah and
concerning faith in him; and also those to whom this has not been
revealed, but who yet from their own lumen see that there is one
God, the Creator of the '''orld and the Savior of the human race.
The latter peoples are scattered throughout the entire globe, and
they are also those among Christians who see and acknowledge
this from an inspired intellectual lumen rather than from a re
vealed.
5978. Therefore, for the sake of the representation of these
peoples, the present people was at once divided into two. And
now those who were across the Jordan called themselves " Israel,"
and tHe" Assembly of J ehovah" [vs. IQ, 16], because the taber
nacle was in their midst [vs. 19], that is, the Word of God Mes
siah ; while those on this side Jordan are called the sons of Reuben
and Gad. These are the two folds which will be called together
into one by God Messiah, and of which He himself speaks [John
10
16
]. The chief of these folds, being the people across the Jor
dan where was the altar and the tent of assembly, was Judah,
named from confession of faith and thus from faith. Those of
them who were on this side Jordan, were named from Reuben-also
from faith. But because those who have the 'Vord of God Mes
siah, preach that there is no salvation for those who are without
the church; and the sons of Reuben, etc., saw this and convicted
them that they were about so to declare and thus wished to sepa
rate themselves, therefore this altar was built.
5979. It appears from their words [1] that it was the pur
pose of the Reubenites, the Gadites, etc., that if their sons across
the Jordan separated themselves, they should still have an altar
an altar, not built for whole burnt offerings, etc., so long as the
tribes lived joined together, and it was allowed them to come to
the tabernacle of assembly and to its altar. [Q] That it this were
denied them, they then had in mind to inaugurate it. [3] And
that meanwhile, it would serve in the place of a witness. This
seems to be the meaning of the words from verses Q3 to Q9 inclu
sive. The worship of God Messiah by the two peoples.
5
5980. Later, however, they were divided into two nations in
another way, in that those who were across the Jordan were called
, This paragraph is emphasized by " Obs." written twice in the margin.
III Ad. 4611-4617 63
5981] THE WORD EXPLAINED
Jews, while those who were in Samaria, and those on this side of
Jordan, were called Israelites.
6
5981. By Phinehas (vs. 13), in the supreme sense, is meant God
Messiah. This can be sufficiently evident from Numbers ~ 5 1 3 ,
where are these words: "[Behold, I give you my covenant of
peace], that it may be to him and to his seed after him, a covenant
of a priesthood of eternity, because he made expiation for the sons
of Israel." The Priest of the Most High.
JOSHUA XXIII
1 And it came to pass after many days, after that ...
Joshua, being old, came into days;
~ Joshua called all Israel, . . . and said unto them, I am
grown old, I am entered into days:
3 And ye have seen all that Jehovah your God hath done unto
all these nations before you; in that J ehovah your God is he that
hath fought for you.
4 See, I have divided unto you by lot these nations that re
maIn, ...
5 And J ehovah your God, he shall drive them from before you
. . . that ye may possess their land, . . .
6 Only be ye very courageous to keep and to do all that is
written in the book of the law of Moses, that ye turn not aside
therefrom to the right hand or to the left;
7 Go not in unto these nations that remain with you; neither
make mention of the name of their gods, nor swear by them, neither
serve them, nor bow down yourselves unto them:
8 But cleave unto J ehovah your God, as ye have done even
unto this day.
9, 10 And Jehovah hath driven out before you nations great
and numerous; and befo1'e you, hath no man stood even unto this
day . .. For Jehovah your God, he it is that fighteth for you, as
he spake unto you.
11 Take good heed therefore for your souls, that ye love Je
hovah your God.
1 ~ For if turning, ye shall turn yourselves away, and shall
cleave unto the remnants of these nations, even these that remain
[Crossed off by the author:J But this strife was settled by Phinehas the
son of Eleazar, being the one to whom pertained the priesthood.
64 III Ad. 4618
JOSHUA XXIII: 1-16
with you, and shall join in kindred 1vith them, and go in unto them,
and they to you:
13 ... They shall be unto you for a snare and stumbling
block and for a scourge in your sides, and for thorns in your eyes,
until ye perish from off this good land which J ehovah your God
hath given you. .
14 Behold, this day I am going the way of all the earth: but
ye know in your whole heart and in your whole soul, that no word
hath ever failed of all the good words which J ehovah your God
spake concerning you; but all things have come unto you; not a
word thereof hath failed.
15 Therefore it shall come to pass, that as every good word
did come upon you, which J ehovah your God spalce unto you; so
shall J ehovah bring upon you every evil word, until he have de
stroyed you from off this good land which J ehovah your God hath
given you.
16 In that ye shall have ... turned away, and served other
gods, and bowed down yourselves to them. For so shall Jehovah
burn with anger against you, that ye perish quickly from off the
good land which he hath given you.
5982. As regards Joshua's discourse, it must be observed that
he bears witness that God alone fought for them (vs. 3, 9, 10), by
which it was represented that God Messiah alone will fight for
Israel against his enemies, that is, against the devil and his crew.
Thus they are justified and are led into his kingdom by God Mes
siah alone. The combats also bear witness that he does this alone,
and" not by thy sword, nor by thy bow" (chap. that is,
not by the powers of man or his strength and prudence.'
It must also be observed that they received everything that had
been promised to Abraham, [saac, and Jacob, so that not the least
thing was lacking (vs. 14, 15).
5983. [But cleave unto J ehovah your God, as ye have done
even unto this day], vs. 8. It must be observed that it is here said
that they should cleave to Jehovah God alone. This meant that
they should not worship idols; nor could they, inasmuch as what is
now represented is Israel who would be led into the kingdom of
God Messiah, and this would have been vain had they then become
idolaters. For this reason they were not tempted at this time as
The words after alone were a later addition.
III Ad. 65
5984-85] THE WORD EXPLAINED
they had been in the wilderness, and there was nothing in which
they were not successful; but in temptations is an uncovering of
what lies hidden in the heart. Moreover, that they might succeed
in all things, and might enter into the land of Canaan and remain
there, nothing was enjoined on them save that they should not
serve idols or other gods. As regards the other precepts and
statutes, these were accompanied by punishments, as, for instance,
the breaking of the Sabbath was punished by death, and the other
transgressions by other punishments; but that they would be ex
pelled from the land was a punishment solely on account of mani
fest idolatry. Idolatry of the heart was not thus punished, since
for this remains spiritual punishment. That they were expelled
solely' on account of idolatry, from which they now abstained dur
ing the life of Joshua, see the present chapter, verses 7, 11, 192, 13,
16. That they still had strange gods, though they did not adore
them openly, see the next chapter, 924
23
That they continually
served strange gods, and that this broke out whenever they were
left for a short time to themselves, for then their disposition broke
out, can be evident from the historical books. Taking merely the
time of the Judges, see the Book of Judges and the passages col
lected below [n. 6071]; for as soon as they were tempted, and
miracles were no longer in their mind and memory, and the priest
did not chastise them, etc., their idolatry came out manifestly.
5984. Idolatry here represents that he who acknowledges an
other god, believes in him, has faith in himself, himself,
etc., etc., cannot enter into the kingdom of God M The
choir of angels in their midst where was the tabernacle of assembly
could not have borne open idolatry; for then that choir must neces
sarily have been removed, it being external representations that
made it possible for it to remain there, as shown above [no
All other vices the choir ignored, because they were among
them; nor did these vices come into the representations.
5985. The Jews of today are not indeed manifest idolaters but
say that they serve one God. But who is it that leads them? see
ing that they await another Messiah, when they are to have do
minion over the entire earth and to possess the wealth of the whole
globe! when they hold the very Love of Jehovah in hatred! when
they hold in hatred all peoples in the universe! Do they not wor
ship those gods who then lead them ?-that man is led by spirits
66 III Ad.
JOSHUA XXIII: 1-16-XXIV: 1-33 [5986
may be seen confirmed b)T much experience. Are they not thus
idolaters, even though they do not have visible idols? These they
cannot and dare not have because they are in the midst of Israel;
but they carry many gods in their bosom. That this whole nation
from Eber even to the present day was idolatrous, see the follow
ing chapter, 3, 15. Thus, it was a nation utterly perverse in
the midst of miracles, and utterly ungrateful in the midst of bene
fits so great that all who read are amazed.
5986. Seeing, then, that God Messiah had performed all that
he had promised, that is to say, every good, it now follows from
the necessity of law, that every evil will come upon them,-as said
by Joshua, verses 15 and 16, and also, at great length, by Moses
[Deut. seq.] , not to speak of the Prophets. The damnation
of the Jews, whence it is.
JOSHUA XXIV
1 Then Joshua gathered all the tribes of Israel to Shechem,
. and they stood before God.
And Joshua said unto all the people, Thus saith Jehovah God
of Israel, Across the flood 8 did your fathers dwell from an age,
even Terah, the father of Abraham, and the father of Nahor; and
they served other gods.
3 But I toolc your father Abraham from the other side of the
flood; and led him through all the land of Canaan, and multiplied
his seed, and gave him Isaac.
4 And I gave unto Isaac, Jacob, and Esau: and I gave unto
EUlu mount Seir, to possess it for an inheritance; but Jacob and
his sons went down into Egypt.
6 And I led your fathers out of Egypt: ...
8 Afterwards I led you to the land of the Amorite, . . . but I
gave them into your hand, . . . ; for I destroyed them before
you.
Yea, I sent the hornet before you, which drove them out
from before you, even the two kings of the Amorite; not by thy
sword, nor by thy bow.
13 Thus I have given you a land for which ye did not labour,
and cities which ye built not, that ye may dwell in them; of the
vineyards and oliveyards which ye planted not, do ye eat.
Schmidius adds the explanatory word Euphrates.
III Ad. 67

THE WORD EXPLAINED
14 Now therefore ... put away the gods which your fathers
served across the river and in Egypt; and serve ye J ehovah.
15 And if it be evil in your eyes to serve Jehovah, choose you
this day whom ye will serve; whether the gods which your fathers
served who shall be in 9 across the river, or the gods of the Amorite,
in whose land ye dwell: but I and my house, we will serve Jehovah.
16 Then the people answered and said, ...
17 J ehovah is our God, who brought us up and our fathers
out of the land of Egypt, out of the house of servants, and who
did those great signs in our eyes, and guarded us in all the way
wherein we went, and among all,peoples through whose midst we
passed: 1
18 ... We also will serve Jehovah, for he is our God.
19 And when Joshua said unto the people, Ye cannot serve
Jehovah: for he is an holy God; he is a jealous God; he will not
forgive your transgression and your sins:
9W When ye forsake J ehovah, and serve the gods of the
stranger, he will turn away and do evil unto you, and will consume
you, after that he hath done you good:
~ 1 The people said unto Joshua, Nay; but we will serve J e
hovah.
~ ~ Wherefore Joshua said unto the people, Ye are witnesses
against yourselves that ye have chosen you Jehovah, to serve him.
And they said, We are witnesses.
~ 3 Now therefore put away the gods of the stranger which are
in your midst, and incUne your heart unto J ehovah God of Israel.
~ 5 And Joshua made a covenant with the people that day, and
set them a statute and a judgment in Shechem.
~ 6 And Joshua wrote these words in the bool. of the law of
God, and took a great stone, and set it up there under an oak, that
was in the sanct'uary of J ehovah.
2
~ 7 And then Joshua said unto all the people, Behold, this
stone shall be for a witness unto us; for it hath heard all the words
of J ehovah which he spake unto us: and it shall be for a witness
against you, lest ye deny your God.
Schmidius adds the land.
1 In his copy of Schmidius' Bible, Swedenborg here makes the marginal
note" Exod. 37, vs. 21."
2 In his copy of Schmidius' Bible, Swedenborg here noted in the margin
"Genes. 35, vS. 4."
68

JOSHUA XXIV: 1-33
[5987-88
9l9, 30 And . . . Joshua the son of Nun died, . And they
buried him in the border of his inheritance . . .
31 And Israel served Jehovah all the days of Joshua, and all
the days of the elders that prolonged their days after Joshua, and
which had known all the works of J ehovah, that he did for Israel.
33 Eleazar also, the son of Aaron died; S
5987. It must here be observed that the fathers of Abraham
worshipped strange gods, as also did Laban [Gen. 31
19
], etc.;
and that, for this reason Abraham was called out of Ur of the
Chaldees [Gen. 15
7
]. (For something concerning Abmham, and
J acob, see elsewhere.) 4 This is confirmed in verse 9l and also in
verse 14, where their fathers in Egypt are mentioned, and thus
Jacob and his sons; also in verse 15 where the words leave one in
doubt as to whether their fathers on this side 5 the river also served
[strange gods] ; for we read: " who shall be across the river," not
" who were"; 6 so likewise in verse 14. Idolatry.
5988. With respect to Abraham, it should be observed that the
kingdom of God Messiah is first represented by him, for which
reason he was called out of Ur of the Chaldees to the land of
Canaan [Gen. 15
7
]. And now later, it is represented by the
people of Jacob who were called out of Egypt. Thus there have
been two representations, which signify the same thing. Rut
Abraham represented justifying faith, as is evident from the acts
of his life, while the people of Jacob represented the internal Law.
While Abraham thus represented justifying faith, it does not there-
fore follow that he was justified by faith; as to what his justice was,
see elsewhere.
7
That it is said of Abraham, that he called upon
the name of J ehovah, etc. [Gen. 19l
8
, 13
4
], does not at all prove
that he worshipped God Messiah, for every man called his God
.lehovah, just as Aaron and the people called the Egyptian calf
In the margin of his Schmidius' Bible, at verses 3, 14, and 15, Swedenborg
wrote " Obs."
Confer n. 5573.
intra (within) as opposed to tram (acrosS, on the other side); compare
verse i.l with verse 3.
o The ambiguity is caused by Schmidills erroneously using e-runt (shall be)
instead of erant (were)-a mistake which he corrects in his Errata. There is
no ambiguity in the Hebrew.
COnfer n. 5588.
lIr Ad. 4627-4628 69
THE WORD EXPLAINED
(Exod. ; and Jacob says that if he come again [to his father's
house] in peace, Jehovah will be his God (Gen. exactly
Wee the people in the present case, who said that J ehovah would be
to them for a God, if he did miracles, etc., and that he had done
miracles, had guarded them in the way, etc. (vs. 17), just as in the
case of Jacob. Hence they now said that then he would be their
God, etc., etc. (vs. 18).
5989. But lest they should say that if he visited them with evil
on account of their idolatry, they would then withdraw from the
covenant, they were questioned by Joshua in the way set forth in
verses but they answered, as in verses and Hence
the covenant [vs. Thus they can never excuse themselves.
The damnation of the Jews, whence it comes.
That they then had gods of the stranger, see verse as like
wise did Jacob, see Genesis 354, where the like occurs as in the
present case, in that what is here told took place at the oak of
Shechem which was in the sanctuary of Jehovah [vs. 1,
Idolatry, Jacob's oak.
5990. [And Joshua wrote these words in the book of the law
of God, and toole a great stone, and set it up there under an oak,
that was in the sanctuary of Jehovah. And then Joshua said
unto all the people, Behold, this stone shall be for a witness unto us
(vs. The stone signifies God Messiah, as above (Gen.
22). Joshua wrote in the Book of life. God Messiah is also
the Book of life, and likewise the sanctuary of J ehovah. So like
wise he is the judgment in Shechem [vs. since he alone is
Judge. These then are the witnesses (vs.
5991. As to the nature of their gods, this, by the Divine
mercy of God Messiah, has also been shown. They are high
sounding talkers, especially those wh.9_wish to become riO'ht
\\ eousness and thus to to thlt which is in God Messiah.
) But these things are !tot as yet to]Je.J,isclQ!ed; perhg.ps-
As to the, many forces by which they transgressed this covenant
which was now renewed, see the collection of passages below [n.
6071].6
5992. [And Israel served Jehovah all the days of Joshua, a,nd
all the days of the elders that prolonged their days after .Joshua,
No. 5991, together with n. 60gg, is cited by the author in the Index to his
1l1emombilia, S.v. Dii, Justitia, and Regwum. See Table of Contents.
70 III Ad.
JOSHUA XXIV: 1-33-JUDGES I: 1-36 [5993-94
and which had known all the works of Jehovah], vs. 31. As to
their having served J ehovah, see above [n. They
served him merely by reason of the miracles, and so of
and domination-and also from fear. And they did this so long
as Joshua was living, these elders being in office during the time of
his old age. This is evident from Judges After the death of
Joshua, Othniel became judge [ibid. 3
9
,1].
5993. Because, with Joshua and Eleazar, the representation of
the way in which the true Israel would be introduced by God Mes
siah into his kingdom came to an end, therefore the death and
burial of Joshua and Eleazar is now treated of [vs. 30, 33].
For the death of man is resurrection, it being thus that all and
single things in nature and in the world have their alternations;
but the periods of nature are eternity, as are the times" tomor
row," "today," etc.
5994. J oseph also represented God Messiah; but all these men
represented him in various ways. Joshua represented
di !!ity of God Messiah, and for this reason he is called Joshua 9
(I Kings 13
2
). So likewise Joseph, but he also re r
more universally:, his ca tivity, api!-.!ben
minion. Eleazar represented his priestly dignity. The repre
sentation by Joshua, J oseph, Eleazar.
JUDGES I
1 And it came to pass after the death of Joshua, the sons of
Israel asked Jehovah, saying, VVho shall go up for us to the
Canaanite first, to fight against him?
And Jehovah said, Judah shall go up: behold, I have given
the land into his hand.
3 Then said Judah unto Simeon his brother, Come up with me
in my lot; . . . afterwards I likewise will go with thee in thy lot.
So Simeon went with him.
4 ... And J ehovah gave the Canaa,nite and the Perizzite into
their hand, . . .
The name gh'en in I Kings 132 is (Joschijahu or, according to the
A.V., Josiah), while Joshua's name is The one name means my SUppOl't
i.s .Jah, and the other .Jehovah is a help,
III Ad. 4635-4636 71
THE WORD EXPLAINED
5 For they found Adonibezek in Bezek: and they fought
against him, . .
6 And Adonibezek fled; but they pursued after him, and
caught him, and cut off his thumbs and his great toes.
7 Then said Adonibezek, Seventy kings having their thumbs
and their great toes cut off, were gathered together under my
table: as I have done, so God hath requited me. ...
8 Then the sons of Judah fought against Jerusalem, and took
it, and smote it with the edge of the sword, and set fire to the city.
10 And Judah went against the Canaanite that dwelt in
Hebron: ... and they smote Sheshai, and Ahiman, and Talmai.
11 And from thence he went to the inhabitants of Debir: and
the name of Debir before was Kirjath-sepher:
IQ There Caleb said, He that smiteth Kirjath-sepher, and
taketh it, to him will I give Achsah my daughter to wife.
13 Then Othniel the son of Kenaz, Caleb's younger brother,
took it: and he gave him Achsah his daughter to wife.
14 And it came to pass, when she came that she might move
him to ask of her father a field, and she lighted from off her ass;
and Caleb said unto her, What wilt thou?
15 And she said unto him, Give me a blessing: for thou hast
given me a south land; give me also Gulloth. And Caleb gave her
Gulloth Illith and Gulloth Tachtith.
1
16 And the sons of the Kenite, Moses' kin, went up with the
sons of Judah, out of the city of palms into the wilderness of
Judah which is in the south of Arad; and he went and dwelt with
the people.
17 Then went Judah with Shneon his brother, and they smote
the Canaanite that dwelleth in Zephath, ...
19 Thus Jehovah was with Judah; and he drove out the moun
tain; for he could not drive out the inhabitants of the valley, be
cause they had chariots of iron.
~ 1 But the J ebusite that dwelleth in Jerusalem, the sons of
Benjamin drove not out; and the Jebusite dwelt with the sons of
Benjamin in Jerusalem even to this day.
QQ And the house of Joseph likewise went up against Beth-el:
and J ehovah was with them.
1 See n. 6003 note.
JUDGES I: 1-36
~ 3 And the house of J oseph spied upon Beth-el (and the name
of the city before was Luz).
~ 4 And the observers saw a man coming out of the city, and
they said unto him, Shew us, now, the entrance into the city, and
we will shew thee mercy.
~ 5 Then he shewed them the entrance into the city, and they
smote the city with the edge of the sword; but the man and all his
family, they sent away.
~ 6 And the man went into the land of the Hittites; and he built
a city, and called the name thereof Luz: which is the name thereof
even to this day.
~ 7 But Manasseh drove not out Beth-shean and her daughters,
nor Taanach and her daughters, nor the inhabitant of Dor and
her daughters, nor the inhabitants of Ibleam and her daughters,
nor the inhabitants of Megiddo and her daughters; and the Cana
anite began to dwell in that land.
~ 8 And it came to pass, when Israel waxed stronger, that he
forced the Canaanite to tribute; but driving he did not drive him
out.
~ 9 Ephraim also drove not out the Canaanite that dwelleth in
Gezer; but the Cmiaanite dwelt in his midst in Gezer.
30 Zebulun drove not out the inhabitants of Kitron, [nor] 2
the inhabitants of Nahalol; but the Canaanite dwelt in his midst;
yet they were under tribute.
31 Asher drove not out the inhabitants of Accho, nor the in
habitants of Zidon, nor of Ahlab, nor of Achzib, nor of H elbah,
nor of Aphik, nor of Rehob:
3 ~ But the Asherite dwelt in the midst of the Canaanites ...
33 Naphtali drove not out the inhabitants of Beth-shemesh, nor
the inhabitants of Beth-anath; . . . nevertheless the inhabitants
. . . were under tribute to them.
34 For the Amorites pressed back the sons of Dan into the
mountain; for he did not suffer them to come down into the valley:
35 And the Amorite began to dwell in Har-Heres . . . yet
the hand of the house of Joseph was heavy, so that they were under
tribute.
36 And the border of the Amorite was from the going up to
Akrabbim, from the rock, and upward.
Omitted by Schmiclius.
7$
5995-6000] THE WORD EXPLAINED
5995. [The sons of Israel asked J ehovah, saying, Who shall
go up for us to the Canaanite first . .. ? And Jehovah said,
Judah shall go up], vss. 1, 92. "Judah shall go up," signifies,
in the inmost sense, faith which shall conquer the devil. As to
who is meant by Judah, in the supreme sense, see Genesis 498-121ncl..
5996. [Then said Judah unto Simeon his brother, Come up
with me . . . So Simeon went with him], vs. 3. From this it fol
lows that he adjoined to himself Simeon, that is, faith in act or
obedience.
5997. What comes next in verse 4 and the foUowing verses, is
a consequence.
5998. In the more interior sense, to cut off the thttmbs and the
great toes (vs. 6) is to deprive him of power and force so that he
could do nothing. Thus did the devil wish to do, and Adonibezek
had previously done the same thing to seventy kings (vs. 7).
5999. [Then the sons of Judah fought against Jerusalem, and
took it, and smote it with the edge of the sword, and set fire to the
city], vs. 8. In the superior sense, J etusa"!&m, the city of God,
etc., is also the inmost lcin dam of God Messiah. Because the
wicked aspired a ter this city, and to establish their own
kingdom there, therefore, that for, Jerusalem
was now burned with fire, and the men were smitten with the edge
of the sword. 'Vith what sword edge can
be evident from what has been said above [n. 59924].
of the sw.orci i truth which e!l,e,!rates to in sts
ments.
8
6000. [And Jttdah went against the Canaanite that dwelt in
Hebron: ... and they smote Sheshai, and Ahiman, and Talmai],
vs. 10. They smote the three Anakim from Hebron. Who they
are who were in Hebron is evident from the burial [there 4J.
Those whom Caleb drove out [Josh. 15
14
] were now smitten by
Judah; hence it can be evident what is signified in Joshua, chapter
15
14
.*
3 This indented of n. 5999 is not cited by the author in the Index
to his Memorabilia.
Abraham, Isaac, and J acob were all buried in Hebron, Gen. 4981, 50
18
;
see n. 5948 note, 5949.
* This paragraph, n. 4643 (our n. 6000), is cited by Swedenborg in the
margin of his Schmidius' Bible at Joshua 15
14
; see n. 5953 note.
74 III Ad. 4637-4643
JUDGES I: 1-36 [6001-06
6001. [And from thence he went to the inhabitants of Debir:
and the name of Debir before was Kirjath-sepher:] , vs. n.
Kirjath-sepher was a city where dwelt the people [of Anak], for
there were the Anakim [Josh. n
21
]. By Kirj ath-sepher is signi
fied the people of the fathers who were buried there.
6002. [And it came to pass, when she came . .. she lighted
from off her ass], vs, 14. "She lighted from off her ass," that
is, from things servile of whatsoever sort, such as are things natural
a,nd corporeal.
6003. [And Caleb gave her Gulloth Illith and Gulloth
Tachtith 5], vs. 15. The upper and lower fountains are the doc
trine concerning faith. The latter is the upper for
faith is inspired by God Messiah through the soul, and is poured
into the intellectual mind. At the last time this win come to all
sons of Israel. Achsah, therefore, is the church.
6004. [And the sons of the Kenite, Moses' kin, went up with
the sons of Judah, . . .], vs. 16. As to whether Moses' kin rep
resents the law, or the works of the law such as they were in Judah
or faith, etc., this, God Messiah granting, can be learned 'in some
other way.
6005. [Thus Jehovah was with Judg,h; and he drove out the
mountain; for he could not drive out the inhabitants of the valley,
because they had chariots of iron], vs. 19. He drove out the
mountain, that is, the proud who clambered up the mountain. By
the inhabitants of the valley are meant the humble. The chariot
of iron is the natural which in them, iron being the
natural. -Prom the inhabitants who remained, the truth
can be evident. Natural truth is iron or a chariot of iron.
Perhaps these things were represented by those who had
been with me. They had indeed been of the same people, but
were not of the same character, etc., etc.
6
6006. [But the J ebusite that dwelleth in Jerusalem, the sons of
Benjamin drove not out; and the Jebusite dwelt with the sons of
Benjamin in Jerusalem even to this day], vs. 'Ye read that
After each of these names, Schmidius adds their interpretation, as fol
lows: the upper spj'ings, the lower springs. See Joshua 15
19
, where Schmidius
retains Gulloth but translates Illith and Tachtith.
This indented paragraph is not cited by the author in the Index to his
Memorabilia.
In Ad. 4644-49, 4670 75
6007-08] THE WORD EXPLAINED
Jerusalem went to Benjamin [Josh. 18
28
] and not to Judah
[Judah's boundary going to the south of the city (Josh. 15
8
)].
Thus Jerusalem was on the border, and both peoples dwelt there.
7
For faith, which Judah signifies, is the son of the right hand, that
is, is at the right hand of God Messiah. The reason why the
Jebusite C a n a a n i t e ~ were not driven out will be told below.
6007. [And the house of Joseph likewise went up against
Beth-el: ... and spied upon Beth-el (and the name of the city
before was Luz). And the observers saw a man coming out of the
city, . . . and he shewed them the entrance into the city, and they
smote the city. ... And the man went into the land of the Hit
tites; and he built a city, and called the name thereof Luz], vs.
22-26. What this signifies is not as yet clear. Like the woman
of Jericho [Josh. 6
25
], this man was saved or justified, because he
showed J oseph, that is, him who is blessed, the way to the house of
God. Thus, those who show the way to the house of God or to
God Messiah, dwell in Luz where is Bethel. But he went into the
land of the Hittites where those lay buried who were spoken of
above [n. 5948 note, 5949]; for their burial place was bought
from the sons of Heth [Gen. 23
3
se
q
.] , etc., etc.
6008. In verse 27 is the constantly recurring statement, they
did not drive out all the nations-in this verse, as elsewhere,
daughters means little towns. So likewise in verse 28; likewise in
verse 29, treating of Ephraim. Nor did Zebulun drive them out
(vs. 30) ; nor Asher (vs. 31,32) ; nor Naphtali (vs. 33). Verses
34, 35, 36 show that the Amorites remained, and where; but they
gave tribute to J oseph, that is to say, they were servants, as we
read above concerning the Hivites, who were made servants to the
altar of J ehovah, etc., etc. [Josh. 9
3
seq.]. That the natiolls were
not driven out, see the next chapter, verses 1 to 4 inclusive, and
verses 22 and 23.
JUDGES II
1 Therefore the angel of Jehovah went up from Gilgal to
Bochim, and said, I made you to go up out of Egypt, and brought
you unto the land which I sware unto your fathers. And I said,
I will not break my covenant with you to eternity;
Compare Joshua 1563 with the present text, and see n. 596S.
76 In Ad. 4671-4679
JUDGES 11: 1 - ~ 3
~ And as for you, make no covenant with the inhabitants of
this land; destroy their altars. But ye have not obeyed my voice:
wherefore have ye done this?
3 Therefore I also said, I will not drive them out before you;
hence they shall be to you as thorns, and their gods shall be to you
as a snare.
4 And it came to pass, . . . that the people lifted up their
voice, and wept.
5 Therefore they called the name of that place Bochim: 8
7 And the people served Jehovah all the days of Joshua, and
all the days of the elders that prolonged their days after Joshua,
as many as had seen all the great work of Jehovah, that he did for
Israel.
8, 9 And Joshua . . . died. And they buried him in the
border of his inheritance in Timmath-heres, . . .
10 And all that generation were likewise gathered unto their
fathers: and there arose another generation after them, which
knew not Jehovah, nor yet the work which he had done for Israel.
11 And the sons of Israel did evil in the eyes of J ehovah, and
served Baalim.
19l For they forsook Jehovah the God of their fathers which
brought them out of the land of Egypt, and went after other gods,
of the gods of the peoples that were round about them, and bowed
down themselves unto them, and provoked Jehovah to anger.
13 And they forsook Jehovah, and served Baal and Ashtaroth.
14 Therefore the anger of Jehovah was kindled against Israel,
. so that they could not any longer stand before their enemies.
15 Whithersoever they went out, the hand of Jehovah was
against them for evil, ...
16 And then Jehovah raised up judges, ...
17 And yet they obeyed not their judges also, but they went a
whoring after other gods, and bowed down themselves unto them:
they turned quickly out of the way wherein their fathers walked,
obeying the commandments of Jehovah; but they did not so.
18 For ... Jehovah was with the judge, and delivered them
out of the hand of their enemies all the days of the judge: ...
19 But it came to pass, when the judge was dead, that they
turned away, and corrupted themselves more than their fathers, in
8 See n. 6013 note.
77
6009] THE 'VORD EXPLAINED
following after other gods, in serving them, and in bowing them
selves down unto them; they fell not away from their doings, nor
from their grievous way.
!W And the anger of J ehovah was kindled against Israel; and he
said, Because that this people hath transgressed my covenant . . .
911 I also will not add to drive out before them a man of those
nations which Joshua left when he died:
9l9l That through them I may prove Israel, whether they will
keep the way of Jehovah to walk therein, as their fathers did keep
it, or not.
913 And J ehovah left those nations remaining, which he had
not delivered into the hand of Joshua; and he did not drive them
out quickly.
6009. [And I said, I will not break my covenant with you to
eternity: and as for you, make no covenant with the inhabitants of
this land; ... But ye have not obeyed my voice. ... Therefore
I al.w said, I will not drive them out before you; hence they shall be
to you as thorns], vs. 1-3. This statement-that they did not
drive the enemies out-was made by the angel of J ehovah because
they had it among their commands, that they should give all their
enemies to the curse; this was permitted by reason of many causes,
but was not commanded. Therefore, because it was permitted, and
because the commandment was quite different, they are upbraided
by the angel of Jehovah. Their enemies could not have been
driven out, because then they could no longer have been tempted
as the true Israel. Without evil there is nothing to bring evil in,
that it may be turned to good; for man is evil from the root, and
this evil continually rises up. Without the presence of an arouser,
this evil is imputed to man. N or can the angels of God Messiah
be with a man without combat, it being this combat that reforms
J
I The evi! aroused and up like a wound, and so the
grows better alld is reformed; It is these things that are
represented in the present chapter, the causes being told in verses
9l9l and 913 at the end of the chapter, and also in chapter 3
1
,2; see
f the notes there. Otherwise the evil in man stagnates, as it were,
whence comes anrihe manwould breathe hiSIast.
VI, moreover, good, and without such an arousing,
there is no separating it.
78 III Ad. 4680-4681
JUDGES Il: 1-9l3 [6010-13
6010. These are the things which, by the Divine mercy of
God Messiah, it has been granted me to learn within a period '
now of Otherwise they would have been)
mysteries to me, nor could I readily have believed them.
1
But because this being led 1> the wished
to inherit heaven also, and so to invade the kingdom of God Mes-
siah? they could--;;'ot be emended by the promise, they supposing
that such things were contained in the prolEise. This it was
granted me to know from those who
have risen again. _Such tJ:!eir th.a. at e least loosen-
ing of ..the bond,Jhey wisl:! to inv!i-de the kingdom of God Mes-
siah. Their attempts are fri htful, but they all come to
nothing. of God Mes;iah are in

wiih them, all evill>-cing_turned....iILt gOD ith
the former, and all good into evil with the latter, and so forth;
10;:- they a;e-;ver being conquered, and yet they persist.
3
By means of these enemies, the Canaanite, etc., this people might
have been made better; without them, this was altogether impos-
sible. This is the reason why enemies were left remaining. Why
the enernies were not driven out. .
(012) The enemies are not driven out of heaven or out of the
lower region of heaven until the kingdom of God Messiah comes.
Meanwhile, spirits of God Messiah perform a service for man,....:t.o
the end that he may cOlliluer the and so may come out vic-
tc:>ri"ous; and this service is going on continually. So, the end,
ethis will e the case in ej;c., etc. Why, in those who are
to be reforrned, is ttt;::;"ed i1!:to as shown in nos. 6009 to
6019l.
6013. [And the people lifted up their voice, and wept. There-
fore they called the narne of that place Bochim 4], vs. 4, 5. That
they wept, and that the place received its name from" weeping,"
is due to the cause that they were fearful lest thus they were again
Sixteen months after the middle of A r' 1745, the date from which
Swedenborg reckons (n. 1003) would be the middle of August, 1746; the pres-
ent passage, however, was written On August 2d or 3d, see n. 6051.
1 This indented paragraph is not cited by the author in the Index to his
Memorabilia.
[Crossed off by the author:] every good with them was turned to evil.
This indented portion of n. 6011 is cited by the author in the Index to his
Memombilia, s.v. Dii, .Judicium, Regnum. See Table of Contents.
Schmidius adds the translation, a place of the 1Oeepe,8.
III Ad. 79
6014-19] THE WORD EXPLAINED
to be driven out of the land of Canaan and to be slaughtered by
their enemies. They also wept because they were stirred up
thereto by angels of God Messiah; for He knew that such was their
character that nothing would ever avail, that is, nothing could be
turned into good.
6014. [The people served Jehovah all the days of Joshua],
vs. 7 (see above, Joshua 9l4
31
). The meaning is that they ab
stained merely from open idolatry. As to whether, in addition,
they observed the other statutes, this is not said.
6015. [And Joshua . .. died. And they buried him in the
border of his inheritance], vs. 8, 9. Respecting these words, see
above, n. 5993. With [the death of] Joshua the son of Nun, that
representation came to an end.
6016. [And there arose another generation . .. which knew
not Jehovah, nor yet the work which he had done for Israel. And
the sons of Israel did evil in the eyes of J ehovah, . . . and went
after other gods, ... And they forsook Jehovah, and served
Baal and Ashtaroth], vs. 10-13. And now, as soon as they did
not see miracles-which was a light temptation-the idolatry of
their heart broke out. This also had been foretold. As to what
is meant by the idolatry of Baal and Ashtaroth, this perhaps may
be evident 5 elsewhere. As stated above [no 5983], it was for
open idolatry alone that they lost their earthly inheritances.
6017. [Therefore the anger of Jehovah was kindled against
Israel, . . . so that they could not any longer stand before their
enemies], vs. 14. For then there could no longer be represen
tations, inasmuch as the angel of God Messiah could never be
with them thus, it not being possible to take up the worship of
idols, and transfer it to the true worship of God Messiah, etc.,
for the two are opposite. The profane cannot be turned into
the holy, and the kingdom of the devil cannot be confounded with
the kingdom of God Messiah. Therefore the representation
necessarily ceased, because the angel then fled away. In idolatry
the representation ceases.
6018. Therefore the hand of J ehovah was against them for
evil (vs. 15). Everything is turned into evil.
6019. [They turned quickly out of the way wherein their
fathers walked], vs. 17. By the fathers are meant those who were
[Crossed off:] from other passages.
80 III Ad. 4688-4696
JUDGES II: 1-31
now dead, namely, the former generation spoken of in verses 7
and 10, the meaning being that these had not openly worshipped
idols. See also chapter 3
4
, where they who lived at the time of
Moses are called" their fathers."
6020. [But it came to pass, when the judge was dead, that they
turned away, and corrupted themselves more than their fathers],
vs. 19. That those who were of such a nature could never have
been converted, is indicated in this verse, to the end that they them
selves might know that mercy had never been lacking-as is said
in verse 18. God Messiah continually prayed for them.
6021. As to verses see above, n. 6009 and 6010: '"
6022. 'lVhenever they are delivered into the hands of their
enemies and are deprived of their lands, etc., they represent the
state of damnation, for the reflect the devil's crew which is con
attacking and infestjgg !:.-epulsed.
do not thereby com:erehend that the judgment is about
to come, and that they ar;to be driven out of heaven. Howsoever
the are informed, they still remain in their idolatry. Hexe
I IIl1IXvm,:::!lu_ e!:.mi..si.o oLO'iven, save only as
concerns their dIsposition which they have taken with them
from their life. This disposition remains, and they wish to be
[
worship ed as gods. I do not know that they other
go s, but only that each one adores himself, etc., et 6
JUDGES III
1 Now these a1'e the nations which J ehovah left
that by them he might prove Israel even all which had not known
all the wars of Canaan;
That the generations of the sons of Israel might yet know,
* [The following unnumbered and partly indented passage is here crossed
off by the author:)
Under the judges they represent the state of damnation, and yet such
mercy
was shown them as to be incredible. Though they continually love them
selves, lifting themselves on high in divers ways, nevertheless the like mercy
is shown them. Thus, they may know that this is now in vain, and that
such is their nature, that they can never be admitted into the kingdom of
God. I do indeed relate marvels, but, such being their state
his indented portion of n. 6022 is cited by the author in the Index to his
Memorabilia, s.v. Dii, Justitia and Regwum. See Table of Contents.
III Ad. 4697-4701 81
THE WORD EXPLAINED
to teach them wa1'; seeing that those who were before, knew them T
not;
4 And they were to prove IS1'ael by them, to know whether
they would hearken unto the commandments of J ehovah, which he
commanded their fathers by the hand of Moses.
5 Therefore the sons of Israel 'dwelt in the midst of the
Canaanite, the Hittite, amd the Amorite, and the Perizzite, and the
H ivite, and the J ebusite:
6 And they took their daughters to be their wives, and gave
their own daughters to their sons; and they se1'ved their gods.
7 And the sons of Israel did evil in the eyes of Jehovah, and
forgot Jehovah their God, and served Baalim and the groves.
8 Therefore the anger of J ehovah UJaS kindled against Israel,
and he sold them into the hand of Chushan-rishathaim king of
Syria of the rivers: 8 and the sons of Israel served Chushan
rishathaim eight years.
9 And when the sons of Israel cried unto Jehovah, ,Jehovah
raised up a deliverer to the sons of Israel, . , . even Othniel the
son of Kenaz, Caleb's younger brother.
10 For the spirit of Jehovah was upon him, and he judged
Israel, and went out to war: ...
11 And the land had rest forty years. And Othniel the son of
Kenaz died.
12 Then the sons of Israel added to do evil in the eyes of
Jehovah: Therefore Jehovah made Eglvn, king of Moab strong
over Israel, because they had done evil in the eyes of J ehovah,
14 And the sons of Israel served Eglon king of Moab eighteen
years.
15 Then the sons of Israel cried unto J ehovah, and J ehovah
raised up to them a deliverer, even Ehud the son of Gera, ' ..9
16 And Ehud made him a sword, .. ,
17, 18, 19 And he brought a present unto Eglon king of
Moab; ... And .. , he sent away the people that bare the
present. But he himself turned back . . . and he said, I have
7 See n. 6023 note.
S Schmidius adds the explanatory word Mesopotamia, a Greek word mean
ing between the jiV61s.
In his Schmidius' Bible, Swedenborg put opposite this verse the figllre
"fJ," and opposite verse'3I, the figure" 3" indicating that Ehud and Shamgor
were the second and third of the Judges,
89l
JUDGES Ill: I-t3l [6023-24
for thee the work of a secret, 0 King: . . . and all that stood by
him went out . . .
20, -21 And Ehud came in unto him, . . . and he arose from
his throne. And Ehud .. took the sword . . . and thrust it
into his belly:
23 And Ehud went out . . . and shut the doors of the upper
room upon him, and locked them.
26 And Ehud . . . escaped unto Seirath.
27 And . . . he sounded the trumpet in mount Ephraim, and
the sons of Israel went down with him . . .
28 And he said unto them, Follow after me: for J ehovah hath
delivered your enemies, even Moab, into your hand . . .
29 And they smote Moab ... there escaped not a man.
30 And Moab was humbled that day under the hand of Israel.
And the land had rest eighty years.
31 And after him was Shamgar the son of Anath; and he
smote the Philistines six hundred men with an ox goad: and he
also delivered Israel.
6023. [Now these are the nations which J ehovah left remain
ing, that by them he might prove Israel, . . . that the generations
of the sons of Israel might yet know, to teach them war; seeing
that those who were before, knew them 1 not], vs. 1, 2. Respecting
these words, see above, n. 6009. It is here said that those of the
people who were in Joshua's time knew not war; for God Messiah
fought for them. But now, to the end that they might represent
the continual war of the sons of the true Israel, the nations were
left remaining. Therefore it is said that by them they were proved
and so became better. See above, chapter 2
1
-
3
,21-23, and the
Notes.
2
6024. [And they were to prove Israel by them, ... The1'efore
the sons of IS1'ael dwelt in the midst of the Canaanite, etc. J, vs. 4, 5.
It was the height of mercy that they were let into temptations, a
sign that God Messiah continually willed to make them better. It
was rather their unhappiness that they came into the land of
Canaan and remained there without temptations. This can be
sufficiently evident from their groaning in misery, and from their
returning to God himself; and from the fact that thus they ac
1 Schmidius explains this word as referring to the nations.
2 This paragraph is emphasized by " Obs." written twice in the margin.
HI Ad. 4702-4703 83
609l5-9l8] THE WORD EXPLAINED
knowledged their sins, as is the case with all who are in misfortunes
(especially when there is loss of honors) in diseases, and also in
spiritual temptations. For they who live in opulence scarcely
ever think of God. Thus opulence and fortune, as it is called, is
itself the greatest misfortune, for in this way they can never come
into heaven. Therefore this people are now chastised, as sons by
their parents. This they now reflect, but only in things natural;
whether it was the same in things spiritual, is to be doubted, etc.,
etc.; compare also verse 4. To come into temptations and mis
fortunes is the height of mercy.
6025. With sons of J acob, however, the case is different than
with sons of the true Israel. The former, as loving the riches,
etc., of the world, and aspiring after them, must be rebuked when
they do not cut off their enemies, for then they do not obtain the
things which in their heart they long for. Not so sons of Israel;
these must be in continual combat that they may be reformed.
These are not reproached when they vow that they are subject to
combat.
s
Temptations in sons of Jacob and in sons of Israel, as
above.
6026. [Jehovah raised up a deliverer to the sons of Israel, even
Othniel . . . For the spirit of J ehovah was upon him" and he
judged Israel, and went out to war:], vs. 9, 10. That Othniel
represented God Messiah, see above, n. 5949 note. He succeeded
Joshua in the representation, and is called "a deliverer to the
sons of Israel"; and" the spirit of Jehovah was upon him, and
he judged Israel and went out to war." Thus here, he also rep
resents God Messiah, etc., etc. That after Joshua, Othniel the
judge represented God Messiah; thus there was a cont'inual and
perpetual representation.
6027. Because the judges following Joshua, represented God
Messiah, in that they judged the whole globe,4 therefore, they are
called deliverers, as are Othniel (vs. 9), Ehud (vs. 15), and
Shamgar (vs. 31).
6028. The words contained in verses 16 to SO inclusive contain
arcana, being arcana as to the way in which the enemies of God
a The Latin text dum vovent, quod pugnM subjecta dent1l'r is not clear,
A literal translation would be when they vow that th61'e Me s1lbjects of combat,
or things subject to combat.
omnem Q1'bem. This may be a slip for omnem populum (the whole
people),
84 III Ad. 4704-4707
JUDGES Ill: I-3I-IV: I - ~ ~ [ 6 0 ~ 9
Messiah will perish. Here the enemy is represented by Eglon,
king of Moab who was very fat, etc., and all the particulars will
fit in with this-but in the spiritual sense.
6029. So likewise in what is said of the Philistines, six hundred
of whom were smitten with a staff by Shamgar (vs. 31). But who
the spiritual enemies are, cannot yet appear. The enemies of
Israel are represented by those whom the judges smote.
JUDGES IV
1 But the sons of Israel added to do evil in the eyes of J e
hovah ...
~ , 3 Therefore Jehovah sold them into the hand of Jabin king
of Canaan, . . . and the captain of his army was Sisera, ...
And twenty years he oppressed the sons of Israel with violence.
4, 5 But Deborah, a woman prophetess, the wife of Lapidoth,
was judging Israel at that time.
5
And the sons of Israel
went up to her for judgment.
6 And she sent and called Barak the son of Abinoam from
Kedesh Naphtali, and said unto him, ... Take with thee ten
thousand men of the sons of Naphtali and of the sons of Zebulun.
7 And I will draw unto thee to the torrent Kishon, Sisera,
. . . and I will deliver him into thine hand.
8 Then Barak said unto her, If thou wilt go with me, I will
go: ...
9 And she said, Going, I will go with thee: ... but J ehova,h
shall sell Sisera into the hand of a woman. . . .
13 And Sisera gathered together . . . all the people ...
from Harosheth of the gentiles to the torrent of Kishon.
15 And Jehovah discomfited Sisera, and all the chariots, and
all the camp, with the edge of the sword before Baralc; .
17 And Sisera fled away on his feet to the tent of J ael the
wife of Heber the Kenite: . . .
18 And J ael went out to meet Sisera, and said unto him, Turn
in, my lord, turn in to fi1e; fear not. And he turned in unto her
into the tent, and she covered him with it coverlet.
19 Then he said unto her, Give me, I pray thee, a little water
In the margin of his Schmidius' Bible, Swedenborg wrote opposite this
verse" 4 "; see Judges 315 note.
III Ad. 4708 85
6030-31] THE WORD EXPLAINED
to drink; And she opened a skin of milk, and gave him
drink, and covered him.
~ 1 But Jael Heber's wife took a tent peg, and put a hammer
in her hand, and went softly unto him, and smote the peg into his
temple, . . . and he was sunk in slumber and weary; and he died.
~ ~ And, behold, Barak pursued Sisera ; and Jael went out to
meet him, and said unto him, Come, and I will shew thee the man
whom thou seekest. So he came unto her tent, and, behold, Sisera
lay dead, ...
6030. [But the sons of Israel added to do evil . . . Therefore
Jehovah sold them into the hand of Jabin king of Canaan] , vs. 1,
~ . That the sons of Jacob were sold and subjugated, represents
nothing else with respect to Israel, than that he fought. The evil
are sold, but not the good, etc., etc. It is likewise said that Israel
was oppressed [vs. 3], which has been the case from the time of
God Messiah even to the present day, his church being in straits,
etc., etc. What is represented by the oppression of the people
which occurred so often.
6031. In like manner what is said of Deborah and Sisera (vs. 4
to the end) represents Israel's enemy, both on earth and in heaven.
Otherwise these events could never have happened; for there is not
one of them that does not lo01c to the kingdom of God Messiah.
In the effect, they present themselves in this way; but these are
only effects, and these are circumstanced according to the things
that happen.
JUDGES V
1 Then sang Deborah and Barak the son of Abinoam oh that
day, saying,6
~ For the avenging of vengeances in Israel, for the people's
willing offering of themselves, bless ye Jehovah.
3 Hear, 0 kings; perceive with the ear, 0 rulers; I, even 1,
will sing unto J ehovah ; I will sing praise to J ehovah God of Israel.
4 Jehovah, when thou didst go out of Seir, when thou walkedst
out of the field of Edom, the earth trembled, and the heavens
dropped, the clouds also dropped waters.
In the margin of his Schmidius' Bible, Swedenborg here wrote "The
prophetical song of Deborah."
86 III Ad. 4709-4710
JUDGES V: 1-31
5 The mountains flowed down before Jehovah, even this Sinai
before J ehovah God of Israel.
6 In the days of Shamgar the son of Anath, in the days of
Jael, the highways ceased; and walking on paths they went on
crooked ways.
7 The villages ceased in Israel; they ceased; until I Deborah
arose; I arose a mother in Israel.
8 He chose new gods; then the assault on the gates.
7
'Vas
there a shield or a spear seen among the forty thousand in Israel?
9 My heart is toward the lawgivers of Israel, that shewed
themselves ready among the people. Bless ye Jehovah.
10 Consider, 0 ye that ride on white asses, that sit upon
Middin, and walk upon the way.
11 Above the voice of them that drive the flocks between the
watering places; there they will chant the righteous acts of J e
hovah, the righteous acts of his village in Israel: then shall the
people of J ehovah go down to the gates.
19l Awake, awake, Deborah: awake, awake, utter a song: arise,
Barak, and lead thy captivity captive, thou son of Abinoam.
13 Then shall he that remaineth have dominion; a people
among the great ones: J ehovah shall have dominion over me
among the strong.
14 Out of Ephraim, those whose root is in Amalek; 8 after
thee, Benjamin, among thy peoples'; out of Machir shall come
down lawgivers; and out of Zebulun they that draw the sceptre of
a writer.
15 And the princes in Issachar with Deborah; and Issachar
thus with Barak, in the valley, he will be sent under his feet; among
the classes of Reuben are statutes of a great heart.
9
16 Why sittest thou between the burdens, to hear the bleatings
of the flocks? Among the classes of Reuben are great ones in
searchings of the heart.
17. Gilead dwelling in the passage of Jordan: and Dan, why
shall he fear ships? Asher shall sit at the haven of the seaS, and
upon his breaches shall he dwell.
18 Zebulun, a people that vowed its soul unto death; and
Naphtali upon the high places of the field.
Schmidius adds the explanatory word began.
See n. 6045 note.
See n. 6046 note..
87
603fl] THE WORD EXPLAINED
19 The kings came; they fought; then fought the kings of
Canaan in Taanach by the waters of Megiddo; gain of silver took
they not.
flO They fought from heaven; the stars in their courses fought
with Sisera.
fll The torrent of Kishon overturned them; the torrent of
anticipations, the torrent of Kishon. 0 my soul, thou hast trod
den down strength.
, flfl Then were the horsehoofs broken up; the applauses of his
mighty ones resounded.
fl3 Curse ye Meroz, said the angel of J ehovah. Cursing,
curse ye the inhabitants thereof; because they came not to the
help of Jehovah, to the help of Jehovah in the strong ones.
914 Blessed above women is J ael the wife of Heber the Kenite;
blessed is she above women in the tent.
915 He asked water, she gave milk; in a bowl of the great ones,
she brought him butter.
916 She put forth her hand to the tentpeg, and her right hand
to the workmen's hammer; and she hammered Sisera, she smote his
head, and bored and pierced his temple.
917 [Between her feet he bowed, he fell, he bowed down] 1 be
tween her feet he bowed; and where he bowed, there he fell de
stroyed.
918 The mother of Sisera looked out through a window, and
she cried through the lattice, Why doth his chariot delay in com
ing? why tarry the goings of his chariots?
919 The wise of her princes 2 answered her, yea, she answered
her words to herself,
30 Will they not find? divide the spoil? a girl of girls to the
head of a man? a prey of colors to Sisera? a prey of the colors of
needlework, the color of needleworkers for the necks of the spoil?
31 So let all thine enemies perish, 0 J ehovah: but'let them
that love him be as the rising of the sun in his might. And the
land had rest forty years.
6032. From verse 9l to the end is a song, and this, like the
prophecies, involves the last times. Therefore the style is the
prophetic style. This song could never have been uttered by
1 Omitted by Schmidius.
2 See n. ,6064 note.
88 III Ad. 4711
JUDGES V: [6033-36
Deborah and Barak, but by an angel speaking through them.
The song of Deborah and Barak.
6033. [For the avenging of vengeances in Israel, for the
people's willing offering of themselves, bless ye J ehovah], vs.
To avenge vengeances is the last judgment when vengeance is
taken for every injury done to the true Israel. The peoples who
offer themselves willingly are Israel, that is, the elect, for they do
these things willingly. Israel will then bless J ehovah, and this by
supplications and thanksgivings, because he has finally delivered
Israel from captivity.
6034. [Hear, 0 kings; perceive with the ear, 0 rulers; I, even
I, will sing unto J ehovah; I will sing praise to J ehovah God of
Israel], vs. 3. So likewise to sing to J ehovah the God of Israel is
to sing to God Messiah.
6035. [Jehovah, when thou didst go out of Seir, when thou
walkedst out of the field of Edom, the earth trembled, and the
heavens dropped, the clouds also dropped waters], vs. 4. To go
out of Seir and out of the field of Edom signifies the first advent of
God Messiah, for he then went forth out of Seir and out of the
land of Edom. We read of Edom above [no 1760, 1834]. That
Edom signifies the righteousness of the Messiah, etc., etc., [see]
Deuteronomy 33, verses 3, 4.-* " The earth trembled," that is,
all evil spirits. " The heavens dropped, the clouds also dropped
waters," 3 that is, all spiritual essences, and also natural, waters
being all spiritual influxes out of heaven, and also natural influxes,
these being [from] clouds. Thus clouds also represent heaven,
as also does air, which is called heaven/ and this because of the
representation of dew, or drops of dew, as being truths.
6036. [The mountains flowed down before Jehovah, even this
Sinai before J ehovah God of Israel], vs. 5. "The mountains
flowed down," that is, the high places or haughtiness, and. so
haughty men both on earth and beyond the earth. Sinai is the
mountain where the external Law was given, for the mountain
trembled [Exod. 19
18
] ; see at that passage, what is meant by the
* In reading this reference, it should be noted that the Edomites dwelt in
Seir (Deut. i.l4).
The autograph has the heavens dropped waters, the clouds also dropped.
It may be noted that the word translated drop (stillo) means to drip, to distil,
and involves the dropping of water, such as dew and rain.
See n. 8.
In Ad. 89
6037-40] THE WORD EXPLAINED
quaking of Sinai [n. Mount Sinai where the Law was
given is damnation; therefore it quaked.
5
6037. [In the days of Shamgar the son of Anath, in the days
of J ael, the highways ceased, and walking on paths they went on
crooked ways], vs. 6. Here are told the crimes of those who have
been evil in the time that has gone by. The highways, that is,
truths, ceased. They knew them not, but went on other roads
which are called paths and crooked ways, and by these they were
led from the straight way, that is, from the truth.
6038. [The villages ceased in Israel, they ceased, until that I
Deborah arose; I arose a mother in Israel], vs. 7. "The villages
ceased" (other interpreters 6 have "villagers," but "villages"
is the same thing), meaning, they knew not the ways of truth.
Deborah is called a mother in Israel. 'What the name signifies is
not yet clear," but" a mother in Israel," in the inmost sense, is
faith, or the inmost church. This will judge the wicked and de
stroy them, and will deliver the pious; for Deborah was a judge
or deliverer of Israel.
6039. [ He chose new gods; then the assault on the gates: 8
Was there a shield or a spear seen among the forty thousand in
Israel?], vs. 8. "He chose neW gods," being those other gods in
whom they trusted; concerning new gods, see here and there above.
To assail the gates is a customary formula of speech, meaning, to
assail the city, to attack the wall. What is signified, is the combat
spoken of above [n. Gates are the things which admit one
to faith, and so to God Messiah, etc., etc. " Was there a shield or
a spear seen? " that is, was there nothing whereby they might de
fend themselves? The shield and spear are the many things
whereby sons of the true Israel defend themselves, being the Word
of God Messiah, the truth, knowledges of spiritual things. In
the supreme sense, the shield is God Messiah.
6040. [My heart is toward the lawgivers of Israel, that shewed
themselves ready among the people. Bless ye J ehovah], vs. g.
" My heart," that is, love and desire. " Toward the lawgivers of
[Crossed off by the author:] Psalm 68, vs. [8].
Namely, Tremellius, and also the Swedish Bible. The A.V. has the in
habitants of the villages.
T The Hebrew word nib"! means a bee.
T
Schmidius adds the explanatory word began.
gO III Ad.
JUDGES V: 6-11
Israel "-toward all who wrote and taught the law, namely, the
law for the people, which is the law of Moses, or Moses himself;
and the law for the true Israel, which is the internal law, etc., etc.
"That showed themselves ready among the people," namely,
among those who did this from a willing endeavor (as above, vs.
and who fought in this way. That the spirits of God Mes
siah readily present themselves to fight with the evil after
death, and with the devil's crew, this, by the Divine mercy of
God Messiah, has been made known to me by the daily experi
ence of many months.
9
To bless J ehovah is to have faith in him, etc., etc.
6041. [Consider, 0 ye that ride on white asses, that sit upon
Middin, and walk upon the way], vs. 10. This speech is addressed
to the lawgivers, who will come to the combat. To ride upon white
asses-white asses are things which serve, and thus all natural
truths, nay, and all knowledges, which serve for the searching out
of spiritual truths. " That sit upon Middin." What this means
is not yet apparent. Other interpreters,l however, translate it
"upon judgment"; thus, it is those who judge concerning such
truths. These are spiritual men, angels, human minds. "They
walk upon the way," that is, do what is right from judgment.
" Consider "-thus such men are now roused to the combat and to
the protection of the city or gates [vs. 8]
6042. [Above the voice of them that drive the flocks between
the watering places; there they will chant the righteous acts of
J ehovah, the righteous acts of his village in Israel: then shall the
people of J ehovah go down to the gates], vs. 11. Those that drive
the flocks between the watering places are those who send the flocks
to pasture and to the waters, and who guard them lest they be at
tacked by wolves. Thus, they are the heads and leaders. The
other translation 2 has" bowmen," in place of " them that drive the
This indented part of n. 6040 is not cited by the author in the Index to his
Memombilia.
1 Namely, Tremellius (and also the Vulgate, the A.V., and the Swedish
Bible) who has reside in judgment; Castellio has preside in j1tdgments. All
these interpreters take the Hebrew word 1''''1;' to be derived from (to judge);
but Schmidius and also Pagnini take it to refer to the town Middin (Josh.
156
1
)
Namely, Ttemellius', who has being delivered from the din of the bowmen
between the watering places. The Swedish Bible has: The bowmen shout among
III Ad. 91
60M3] THE WORD EXPLAINED
flocks between the watering places." A single translation is not
adhered to, because a [the word] has many significations which
are involved simultaneously. Such is the nature of heavenly
speech, that the choicest words
are brought into use, there being nothing more choice than
the speech of the angels of God Messiah. For they draw forth
the most significant words, and when there are words which in
volve many similar and concordant meanings, these meanings
are brought out. This, moreover, has been made known to
me when words were being examined which contain in them
selves many signiiications.
4
" They will chant the righteous acts of J ehovah," namely, in that
he is about to take vengeance on the impious, and to reward the
pious-as in the Apocalypse: 5 " How long wilt thou not avenge
their blood which the wicked have poured out." "The right
eous acts of Jehovah and the righteous acts of his village." The
former are the vengeances, while the latter are the rewards, both
being righteousness. The village is where is the flock, that is,
Israel. " Then shall the people of J ehovah go down to the gates,"
that is, Israel shall go down to the gates, that is, to the city.
6043. [Awake, awake, Deborah: awake, awake, utter a song:
arise, Barak, and lead thy captivity captive, thou son of Abinoam] ,
vs. l ~ . In this way Deborah is aroused, of whom it is said above,
that she was a deliverer.
6
The repetition in this verse comes from
the rousing up to combat, it being for this that she is aroused, as
one is roused up to combat. It is a voice rousing one up to the
those who fetch 1eat61. The A.V.: They that are delivered frem the noise of
ai'chers in the places for dmwing wate'l". In this verse, as in many others in
the present chapter, the meaning of the Hebrew is so obscure that it has given
rise to widely different interpretations.
Reading quia for quae (which).
Many significationa has been substituted for etc., etc., of the autograph.
This indented part of n. 60411 is cited by the author in the Index to his Memora
bUia, s.v. Loqui, Vox. See Table of Contents.
I am unable to find this passage either in the Apocalypse or elsewhere in
the Old or New Testament. The nearest to it is Apoc. 610: "How long, 0
Lord ... dost thou not judge and avenge our blood on them that dwell upon
the earth."
No Such statement concerning Deborah is made in the Scriptures, where
she is mentioned only in Judges, chapters 4 and 5. Possibly Swedenborg had
in 'mind the fact that the three preceding judges are called deliverers (n. 60117).
It is more probable, however, that he had in mind his own statement in n. 6038,
when explaining verse 7 where Deborah is called a mother in Israel.
9 ~ III Ad. 4737-474 ~
JUDGES V: U-14 [6044-45
combat. " Utter a song," that is, God Messiah will be celebrated,
and this, that thus he may accomplish all things, that is, may bring
succor. "Arise Barak." Barak was with Deborah; thus there
is an active force. and a passive, these being present in every indi
vidual thing, etc., etc. " Lead thy captivity captive." This was
a customary form of speech, signifying that he will deliver 7 from
captivity. It is drawn from the fact that when man, being a cap
tive under the bond of the loves of the body, is freed from cap
tivity, he, the captive, then comes to his deliverer as his spoil. So
man, being delivered, becomes a servant of God Messiah. .See
Genesis 49
27
[and the Notes there, n. 1735, 3049]. The" son of
Abinoam " is Barak (see above, chap. 4
6
).
6044. [Then shall he that remaineth have dominion; a. people
among the great ones: J ehovah shall have dominion over me among
the strong], vs. 13. "He that remaineth shall have dominion; a
people among the great ones," that is, the few who shall remain;
for the true Israel is few in respect to those who are called [Israel].
Respecting this fewness, etc., Paul also speaks [Roms. 9
6
]. " J e
hovah shall have dominion over me among the strong "-God Mes
siah alone will have dominion. The strong are those who are of
the faith, for only faith is fortitude and strength, as said by
Jacob, then Israel, respecting Reuben [Gen. 49
3
].
6045. [Out of Ephraim, those whose root is in Amalek; after
thee, Benjamin, among thy peoples; out of Machir shall come
down lawgivers; and out of Zebulun they that draw the sceptre of
a writer], vs. 14. "Out of Ephraim." Ephraim signifies the
two fructifications, namely, faith and the fruits of faith, or charity
and the works of charity. These are the strong over whom God
Messiah will have dominion. "Those whose root is in Amalek."
As to what is meant by Amalek, see at Exodus,8 17
s
-
13
[n. 4197
seq.]. Amalek succumbed as long as Moses stretched his hand
before J ehovah. Therefore, Amalek is the evil which is con
quered. Thus the root is in Amalek,9 it being combat that is here
7 More clearly to understand what follows, it should be noted that the word
here translated deliver (vindicare) means to lay claim to as a legal 01' military
right.
The autograph has" Numbers."
It is hard to determine whether this should read in A malok or against
Amalok. The Hebrew is simply in Amalek, but it may be translated either in
or. against. Schmidius and the Vulgate have simply in; as also has. Pagnini,
III Ad. 4743-4751 93
6046] THE WORD EXPLAINED
described. In the combat, radical evil is aroused. "After thee,
Benjamin, among thy peoples." Benjamin is the son of the right
hand, respecting whom, from the meaning contained in the name,
see elsewhere. The people of Benjamin are those who are sons of
grief, but become sons of the right hand, being those who are
saved. "Out of Machir shall come down lawgivers." Machir
was the first born of l\fanasseh. He was a man of war, and to
him 1 went Gilead and Bashan [Josh. 17
1
]. Therefore Machir is
rest and peace, for he was the first born of Manasseh, who signi
fies forgetfulness of grief 2 (Gen. 41
51
; but confer Gen. 48
19
-
21
).
" Out of Zebulun they that draw the sceptre of a writer." Zebu
lun signifies cohabitation, and of him Israel said that he shall
dwell at an haven of ships, etc. (Gen. 49
13
) ; and Moses: " Be glad,
o Zebulun, in thy going forth" (Deut. 33
18
). Thus Zebulun is
the kingdom of God Messiah, being the cohabitation of Israel as a
single man. The sceptre of a writer is the Word of God Messiah
from which they shall judge. The words of the text connect with
each other as follows: From Zebulun, shall come those who will
judge; from Machir, those who will judge according to the Law;
and from Ephraim, those who are strong, etc., etc.
6046. [And the princes in Issachar with Deborah; and Issachar
thus with Barak, in the valley, he will be sent under his feet; among
the classes of Reuben are statutes of a great heart], vs. 15. "The
princes in Issachar with Deborah." Issachar signifies" reward"
(Gen. 30
18
). Israel, before his death, said of him: " He is an ass
of bone, lying between the burdens" (Gen. 49
14
; add vs. 15),
meaning that he win serve; and Moses: " Be glad, 0 Issachar,- in
thy tents" (Deut. 33
18
). Thus Issachar signifies those in the
third dass who are servants of God Messiah. To these Deborah
and Barak compare themselves; and so, under these allegorical
expressions, they called themselves servants, this having reference
who, however, explains it as meaning against. The A.V. and the Swedish
Bible have against. Tremellius has ad (at or by). The present context sug
gests that Swedenborg understood verse 14 as meaning that out of Ephraim
they shall have dominion over those whose root is in Amalek. The closing
words of the paragraph, however, "from Ephraim (shall come) those who are
strong," suggests the meaning "those whose toot is against Amalek."
The text reads vir belli (then, on a new line) Obo. Obs. ei Gilead. In his
subsequent numbering of the paragraphs, Swedenborg mistook this new line to
be the beginning of a neW paragraph, which he then marked 4755.
2 This sentence is marked by "Obs. Obs." written in the margin.
94 III Ad. 4759l-4760
1
JUDGES V: 15-17 [6047-48
to the words in verse 18: "Jehovah shall have dominion." Thus,
with the lowest servants, they submit themselves " under his feet,"
as do also the princes, that the humiliation may be the greater;
and this" in the valley," which likewise signifies what is humble.
s
"In the classes of Reuben." These are the things which faith
carries, Reuben being faith in God Messiah. What is meant by
the classes of Reuben, can be evident.
4
"Statutes of a great
heart" are the things established in others which follow from love,
which is faith in God Messiah, for in this way the heart is turned
to all the precepts of God Messiah. Things which come from
Love, that is, from God Messiah, are called statutes of a great
heart.
5
6047. [Why sittest thou between the burdens, to hear the bleat
ings of the flocks? Among the classes of Reuben are great ones
in searchings of the heart], vs. 16. "Why sittest thou between
the burdens, to hear the bleatings of the flocks." These words
have reference to those which are said of Issachar in Genesis 649
14
,
namely, " lying down between the burdens." Thus, these men also
are roused up to combat. Being servants, they are therefore more
sluggish. They are roused up, lest they hear the voice of the
flocks crying out. "Among the classes of Reuben are great ones
in the searchings of the heart." Here come the words by which
they are roused up. What is described is the powerful and in
scrutable force of faith, whereby the enemy can be conquered.
6048. [Gilead dwelling in the passage of Jordan: and Dan,
why shall he fear ships? Asher shall sit at the haven of the seas,
and upon his breaches shall he dwell], vs. 17. Gilead is the land
where Phinehas and the heads of the tribes had their meeting with
the Reubenites, the Gadites, etc., and where the latter tribes raised
up an altar [Jash. ~ ~ 1 3 - 1 6 ] . Thus Gilead is that other people
which is summoned to Israel; for in that place was the border
where the Reubenites, Gadites, and the half tribe of Manasseh
From the reference to Deut. 3318 to the present point, this paragraph is
emphasized by " Obs. Obs." written in the margin.
From this point on, the paragraph is emphasized by "Obs. Obs." written
in the margin. The same applies to the last sentence of n. 6049.
Schmidius' translation reads magni (quoad) atatuta cordis (great in re
spect to the statutes of the heart); but Swedenborg, ignoring the word quoad,
added by Schmidius, understood the text as meaning statutes of a great heart.
A literal translation of the Hebrew would be great ones statutes of heart.
The autograph has Deuteronomy.
III Ad. 4761-4766 95
6049-50] THE WORD EXPLAINED
raised up an altar. Therefore, these also are called. Respect
ing them, see above [n. 5977 seq.] at Joshua 9l9l[101. " Dan, why
shall he fear ships? " We read of Dan in Genesis 49
16
17, and
Deuteronomy 33
22
; in the latter passage, it is said by Moses: " he
leapeth from Bashan." (Respecting Bashan, that Gilead and
Bashan fell by lot to Gilead, see Joshua 17
1
.) Therefore, Dan is
here put instead of Bashan, while "Gilead in the passage of
Jordan," occurs earlier in the verse. Gilead was a man of war,
and it was from him that the city was named Gilead; [he had]
also Bashan [ibid.]. Because he will be a man of war, therefore
it is here said, Why shall he fear ships? From the above, God
Messiah granting, might be obtained the signification of these
words. "Asher shall sit at the haven of the seas, and upon his
breaches shall he dwell." Of Asher we read: " His bread shall be
fat, and the same shall give the delights of the king" (Gen. 49
20
).
" Blessed is Asher above the sons; let him be acceptable to his
bre!hren; and he dippeth his foot in oil. Iron and brass is thy
shoe, and as thy days, so is thy fame" (Deut. 33
24
,25). As to
what a breach is, see Judges 9l1
15
. Asher signifies a blessing (Gen.
30
13
). The several words in this verse apply to the Jordan where
the passage was, and the border between the two peoples. As to
a man being roused up to that which is signified by Asher, or by
those who are Ashers, this, because it comprehends many things,
cannot easily be told, save only that he will be secure and has no
need to fear.
6049. [Zebulun, a people that vowed its soul unto death; and
N aphtali upon the high places of the field], vs. 18. Respecting
Zebulun, see above at verse 14. "And Naphtali upon the high
places of the field." These are the last words of the exhortation,
the men [exhorted] being those who had been called to the combat
(chap. 4
6
). Therefore they involve the same things as the former
words respecting these men and the combat. Naphtali signifies
wrestling, and Zebulun cohabitation [Gen. 30
8
,20]. Therefore it
is these two who will be called to the combat, and this, that they
may wrestle, and so may dwell together.
6050. It must furthermore be observed that these words are so
involved that no sense can ever be evolved from them unless this be
done by the Divine mercy of God Messiah; for the speech is a
heavenly speech, it being in this way that such speech flows into
96 III Ad. 4767-4784
JUDGES V: 18-19 [ 6 0 5 1 - 5 ~
words. For in heaven, all names of persons and places signify
things spiritual and thus celestial, there being no such words in
heaven. In heaven are things universal which terminate in such
things as end the series. Still there is no understanding of them
save from the series.
7
6051. This night, speech was had with me in a celestial
manner, namely, by a speech comprehending things universal
which I seemed to understand at the time when I was lying
down. But as soon as my senses were fully aroused,s I was
unable to understand anything of what the speech was about;
for [within it] were things universal, and the speech was then
a universal speech like the speech of the spirits of God Mes
siah. See in the front of this book [n. 4002] respecting the
speech of the celestial. 9 August 3, 1746, o. S.l
But evil spirits .do not understand the least thing in this
speech for they remain in ultimates; they are natural minds,
and it is spiritual minds alone that know this speech.
2
Moreover, there is no one who cannot perceive that in this song
lie Divine arcana, just as in all the other songs, such as that of
Moses, also in his prophecy, and that of Israel, etc., for in its
ultimate expressions the speech is so obscure that it can never be
understood. From this, therefore, it can be known that the
heavenly things lying concealed within the present words are none
other than such as have been explained and are yet to be explained.
6052. [The kings came; they fought; then fought the kings of
Canaan in Taanach by the waters of Megiddo; gain of silver took
they not], vs. 19. After those have been aroused who did the
fighting, and this with spiritual arms, which are here thus set
forth, the text now turns to the enemies. The kings of Canaan
are all these enemies in a general sense. The kings who fought
7 The latter half of this paragraph is emphasized by "Obs. Obs." written
in the margin.
The first half of this and also the whole of the following indented para
graph is emphasized by "Obs. Obs." written in the margin.
It was probably at this time, or shortly before, that Swedenborg wrote n.
4 0 ~ on a blank page at the beginning of the Codex; see the note to that number.
1 This indented paragraph is cited by the author in the Index to his
Memombilia, s.v., Somniu'TIl. See Table of Contents. The indented paragraph
that next follows is not cited.
2 [Crossed off by the author: J "'herefore, when some of them, to wit, evil
spirits, were wondering that-
In Ad. 4785-4790
97
6053-56] THE WORD EXPLAINED
with them are the men or things which have now been spoken of.
"Gain of silver, took they not," that is, they took not worldly
goods but heavenly, it being heavenly combats that are signified.
6053. [They fought from heaven; the stars in their courses
fought with Sisera] , vs. ~ O . "They fought from heaven." That
it is heavenly combats that are signified is still further confirmed;
for to fight from heaven is to fight by means of truths and good
nesses. "The stars in their courses" are celestial angels, "in
their courses," meaning that each acts from his own genius and
disposition. Sisera is here the enemy who is now represented,
though what enemy, is as yet unknown.
6054. [The torrent of Kishon overturned them; the torrent of
anticipations, the torrent of Kishon. 0 my soul, thou has.t trod
den down strength], vs. ~ l . As to the torrent of Kishon, see the
preceding chapter, 4
13
. Here it is explained what the torrent of
Rishon is, namely, a torrent of anticipations; according to others,
a torrent of meetings.
3
The anticipation is that they have other
sentiments concerning the kingdom of God Messiah than they
should. This is called the torrent of Rishon which overturns
them, for they think otherwise [than they should], nor do they
wish to be instructed,
as was made known to me with the utmost certainty from those
who spoke with me. It is to no purpose that they are per
suaded concerning .truth; though persuaded many times, they
ever fall into their own error.
4
" My soul hath trodden down strength," that is, has overturned
them, this being the meaning of treading down their strength.
6055. [Then were the horsehoofs broken up; the applauses of
his mighty ones resounded], vs. ~ ~ . The horsehoofs were broken
up, that is, their reasonings were completely broken up. Horse
hoofs, as above [n. ~ 9 6 5 seq.], are the natural things which form
their understanding. These are broken up.
6056. "The applauses of his mighty ones resounded"; and
this because they applaud and are gladdened. These indeed are
It is so translated by Tremellius, who offers the explanation that it was a
torrent where the two armies met. Castellio has: "an ancient river." The
Vulgate, retaining the Hebrew word, has: "the river Kadumim," as likewise
does Pagnini, who, however, adds the explanation "of antiquity"; the A.V.
U that ancient river." The root C'i' menns to go before, to spring forward,
This indented portion of n. 6054 is cited by the author in the Index to his
Memorabilia, s.v. Spirit'UII, Veritas. See Table of Contents.
98 III Ad. 4791-4801
JUDGES V: [6057-60
the mighty ones of whom Deborah was ignorant; but it was an
angel of God Messiah who was speaking. Had Deborah known
who
the mighty ones were, she might not perhaps have uttered
these words; but she understood them as referring to the
mighty ones among the
6057. [Curse ye Meroz, said the angel of Jehovah. Cursing,
curse ye the inhabitants thereof; because they came not to the
help of J ehovah, to the help of J ehovah in the strong ones], vs.
Now comes the statement that it was an angel who spoke in
this way. Who is meant by Meroz, I cannot yet say; nor who
the inhabitants are, being those over whom was Meroz.
6058. "Because they came not to the help of Jehovah, to the
help of Jehovah in the strong ones." These words also are arcane
mysteries,
which cannot yet be disclosed; for there are some who wish,
as it were, to confess on the side of God Messiah, but yet, give
their assent by silence and tacitly; for they are looking to
the criminal deeds of others. Moreover, they [do not] bring
help, when yet they are able to bring help-from which cir-
cumstances, etc., etc., their disposition is made manifest.
6
6059. [Blessed above women is Jael the wife of Heber the
K enite; blessed is she above women in the tent], vs. As to
what J ael represents, this will become clear from her history, it
being J ael who slew Sisera. "Blessed is she above women in the
tent." In the tent, means in the choir of angels, this being the
representation of tent, as above [n. J. J ael seems to have
acted with deceit (see chap. 417-221ncl.); with some, however, one
must act with deceit; not that they are feared, but because there
must be a law of retaliation such as rules in heaven. Hence, it
was made a precept.
6060. [He asl.ed water, she gave mille; in a 'bowl of the great
ones, she brought him butter], vs. "He asked water, she gave
milk." Milk signifies every spiritual drink which vivifies man.
"In a bowl of the great ones, she brought him butter," that is,
milk fat. The bowl was a vessel which they used in sacrifices.
7
This indented part of the paragraph is not cited by the author ill the
Index to his Memorabilia.
This indented part of the paragraph is cited by the author in the Index
to his Memorabilia, s.v. Spiritus, Consensus. See Table of Contents.
T This is the meaning of simpulJum, the word here translated bowl.
III Ad.
99
6061-64] THE WORD EXPLAINED
What is meant, therefore, is all that which is contained III sacrI
fices. It was this that was given him. But he gave himself up to
slumber, having no care, and thinking there was peace, as do all
who trust in themselves and wish to justify themselves by their
s
own power.
6061. [She put forth her hand to the tentpeg, and her right
hand to the workmen's hammer; and she hammered Sisera, she
smote his head, and bored and pierced his temple], vs. Her
piercing his temple means that he was slain by such things as
penetrate. the understanding, for they are convicted by truths, and
so they perish. The tentpeg is called also the workmen's hammer.
Therefore, the words then follow, that she smote his head.
These things also were represented to me, to wit, as to how
truth penetrates, as a tentpeg penetrates the temple.
9
6062. [(Between her feet he bowed, he fell, he bowed down) 1
between her feet he bowed; and where he bowed, there he fell de
stroyed], vs. Now is described their fall and death.
6063. [The mother of Sisera looked out through a window,
and she cried through the lattice, Why doth his chariot delay in
coming? why tarry the goings of his chariots?], vs. By look
ing out through a window, is meant looking out from one's own
chamber, this being done by the mother of Sisera, being the church
which derives its life from that prince, because dependent on him
as her leader. By the window and the lattice, is meant the cham
ber where she was shut in. The chariot and the goings of the
chariots are such things as defend, for, being spiritually slain,
he could then no longer defend them.
6064. [The wise of her princes answered her, yea, she an
swered her to herself], vs. " The wise of the princes"
are the learned men of that religion; for magicians also are called
wise. She herself, namely, that religion, gives answer. Accord
ing to the other interpreter, it was women princes who answered.
2
This indented pa.rt of n. 6060 is not cited by the author in the Index to his
Memorabilia.
This indented part of n. 6061 is not cited by the author in the Index to his
Memorabiria.
1 Omitted by Schmidius.
In the autograph, this sentence is numbered 4825 and follows immedi
ately after 4823-24 (the first half of our n. to " God Messiah "). It
was written there because Swedenborg had not before noticed the variant trans
lation of " the other interpreter." That interpreter is Tremellius, whose trans
100 III Ad.
JUDGES V: [6065-66
6065. [Will they not find? divide the spoil? a girl of gi1'ls to
the head of a man? a prey of colors to Sisera? a prey of the colors
of needlework, the color of needleworlcers for the necks of the
spoil?], vs. 80. "Will they not find? 3 divide the spoil?" This
is what they have in mind, namely, that by means of that leader in
whom they believe, they will be victorious. In their mind they
propose for themselves dominion in heaven and on earth, as does
the devil. They call all men spoil who have faith in God Messiah.
" A girl of girls to the head [of a man] ," that is, a better sort of
girl for each man. This will be their spoil, namely, that each man
shall seize his girl. As to what is meant by girl, this can be con
cluded from the bride of God Messiah, a bride being faith and all
that faith contains. "A prey of colors to Sisera," namely, such
things as are signified by colors; the colors of Sisera are his lies
and falsities. "A prey of the colors of needlework," namely,
falsities made up by artifice, that is to say, figments. " The color
of needleworkers for the necks of the spoil," meaning that they
hung them on the necks of the girls who fell to them as spoil.
Here are set forth the imaginations of those who are spiritual
enemies. Deborah herself had Sisera in mind, but some one en
tirely different is here meant by Sisera. The scene is wholly
changed; for the people were idolaters as can be sufficiently evident.
6066. [So let all thine enemies perish, 0 J ehovah: but let them
that love him be as the rising of the sun in his might. And the
land had rest forty years], vs. 81. Here, the final clause is, that
in this way all the enemies perish, being those who are deceitful,
while those that love Him shall be as the rising of the sun in his
might. In the spiritual sense, the rising sun is God Messiah, and
" in his might," means that when he arises, he is then in his might.
The might will be eternal; an eternal morning; a perpetual rising.
lation reads: The wi8e of the female pl'ince8 anBweled. Castellio has: The prin
cipal wi8e women; the A.V.: 7'he wi8e ladie8; the Swedish Bible: The wise among
her women. Sclunidius has sapiente8 principum, which may be feminine or
masculine. In the Hebrew text, the words used are undoubtedly feminine, and
should be translated the wise of her princesse8.
The autograph has venient, but this is a slip for invenient, as in Sclunidius'
text.
III Ad.
101
THE WORD EXPLAINED
JUDGES VI
1 And the sons of Israel did evil in the eyes of J ehovah: There
fore, Jehovah delivered them into the hand of Midian seven years.
~ And ... because of Midian, the sons of Israel made them
dens which are in the mountains; and caves, and strongholds.
3 And ... Midian did straightway come up, and Amalelc,
and the sons of the east; they came up against him.
4 And they encamped against them, and destroyed the produce
of the land, till thou come unto Gaza; neither left they sustenance
remaining in Israel, nor cattle, nor ox, nor ass.
5 For they came up, and their cattle and their tents; and they
came as locusts for multitude, so that they and their camels were
without number: they came into the land to destroy it.
11 And there came an angel of J ehovah, and sat under an oak
which was in Ophrah, that pertaineth unto Joash the Abi-ezrite:
and his son Gideon threshed wheat in the winepress, that he might
carry it off from before the Mid'ianites.
4
1 ~ And the angel ... said unto him, Jehovah is with thee, ...
13 But Gideon said unto him, 0 my Lord, if J ehovah be with
us, why is all this befallen us? ...
15 And he said unto him, In me, 0 my Lord, wherewith shall
I set Israel free? . . .
16 Then Jehovah said unto him, And I will be with thee, that
thou mayest smite the Midianites ...
17 And he said unto him, If now I have found grace in thine
eyes, make for me a sign . . .
18 Depart not hence, for I will bring forth my offering,
and set it down before thee .
19 And Gideon came,s and prepared a kid of the she goats and
an ephah of flour, azyma; 6 the flesh he put in a basket, and the
broth he put in a pot, . . .
~ o And the angel of God said unto him, Take the flesh and the
azyma, and lay them upon this rock; and pour out the broth.
And he did.
n Then the angel of Jehovah put forth the end of the staff
'In the margin of his Schmidius' Bible, Swedenborg wrote opposite this
verse" 5"; see Judges 315 note.
Schmidius adds the words to his house.
Schmidius adds the word in, i.e" in Azyma (or unleavened cakes).
10!
JUDGES VI: 1-40 [6067
that was in his hand, and touched the flesh and the azyma; and
there rose up fire out of the rock, and consumed the flesh and the
azyma; and the angel of J ehovah departed from his eyes.
~ 4 Therefore Gideon built there an altar unto Jehovah, and
called it J ehovah-peace: . . .
~ 5 And it came to pass that night, that Jehovah said unto him,
Take a young bullock of thy father's, and a second bullock of
seven years, and destroy the altar of Baal that thy father hath,
and cut down the grove that is by it:
~ 6 And thou shalt build an altar unto J ehovah thy God . . .
and shalt take 7 with the second bullock, and offer it a whole burnt
sacrifice with the wood of the grove which thou shalt cut down.
~ 7 Therefore Gideon . . . did as J ehovah spake unto him:
but he did it by night.
~ 8 And when the men of the city arose at dawn, behold, the
altar of Baal was destroyed, . . .
30 Then the men of the city said unto J oash, Brilng out thy
son, that he may die: because he hath destroyed the altar of Baal,
and because he hath cut down the grove that was by it.
31 But J oash said unto all that stood against him, Will ye
contend for Baal? will ye save him? . . . if he be a god, let him
contend for himself, ...
3 ~ Therefore on that day he called him .Jerubbaal, saying, Let
Baal contend against him, . . .
33 And all Midian and Amalek . , . were gathered together,
and went over,s ...
36 Then Gide6n said unto God, If thou wilt Save Israel by
mine hand, ...
37, 38 Behold, I will set up a fleece of wool on the ground; if
the dew be on the fleece only, . . . I shall know that thou wilt save
Israel by mine hand, as thou hast spoken. And it was so: . . .
39, 40 Nevertheless, Gideon said unto God, ... Let now
the dryness be upon the fleece only, . , , So God did so .. ,
6067. As with the preceding words, so with these; what they
involve is not yet known. They represent the state of the church;
and also the things which will precede, about the time of the last
T Schmidius supplies the word it-meaning the young bullock.
S Schmidius here adds the JO1'dan, .
III Ad. 4833 103
6068] THE WORD EXPLAINED
judgment; for there is nothing that does not look to the church
and kingdom of God Messiah. They involve the persecution of
the church of God Messiah, as mentioned in the Apocalypse [chap.
12]. Moreover, it must be known what is meant in the more in
terior sense by Midian, what by Amalek, and by the sons of the
east. What is meant in the spiritual sense is that their enemies,
that is, natural men and spirits, are in themselves fools. They
have consumed all their harvest [vs. 4], etc., that is to say, all
that was intellectual, whereby they might have defended them
selves. For so does it come about, inasmuch as they pervert all
understanding or all reasons, and consume them, etc. This is
universally the case wherever heresies, hatreds, evil spirits have
rule.
6068. Wherefore it is here told of Gideon,9 that he threshed
wheat in the winepress (vs. 11), that is, gathered the harvest-of
which later.
JUDGES VII
1 And ... Gideon ... camped beside En-Harod:
2 And J ehovah said unto Gideon, The people that are with
thee are too many.
3 Now therefore, proclaim ... Whosoever is fearful and
afraid, let him return and depart speedily from mount Gilead.
And there returned of the people twenty and two thousand; ...
4 But Jehovah said unto Gideon, The people are yet too many;
bring them down unto the water, . . .
5 When therefore he brought down the people unto the water,
J ehovah Said unto Gideon, Whosoever lappeth the water with his
tongue, as a dog lappeth, him shalt thou set by himself; l'ikewise
whosoever boweth douln upon his knees to drink.
6 And the number of them that lapped, in their hand to their
mouth, was three hundred men: but all the rest of the people bowed
down upon their knee to drink the waters.
7 Then said Jehovah unto Gideon, By the three hundred men
. . . I will deliver Midian into thine hand: . . .
13 And when Gideon was come, Behold, a man telling a dream
unto his fellow, and he said, Behold, dreaming J dreamed; and, 10,
a cake of barley bread rolled into the camp of Midian, and came
See Judges 611 note.
104 III Ad. 4834-4837
JUDGES VII: [6069
even unto the tent, and smote it, that it fell, and overturned it from
above; and so the tent fell.
14 And his fellow answered and said, This is not 1 save the
sword of Gideon . . .
15 And ... when Gideon heard the tale of the dream, . . .
he said, Arise; for J ehovah hath delivered into your hand the
camp of Midian.
16 And he divided the three hundred men into three companies,
and he put a trumpet into the hand of each of them, and empty
water pots, and torches within the pots.
17 And he said unto them, . . . I shall go to the extremity
of the camp; ...
18 If I and all that are with me, .wund the trumpet, sound ye
also the trumpets round about the whole camp, and say, To Je
hovah and Gideon.
19 So Gideon came, ... unto the extremity of the camp and
they sounded the trumpets, and brake the pots . . .
And the three companies sounded the trumpets, and brake
the pots, and held, the torches in their left hand, . . . and they
cried, The sword of J ehovah, and of Gideon.
And . . . the whole camp ran, and cried, and fled.
And when they again sounded . . . J ehovah set the sword
of a man against his fellow, and the camp fled ...
6069. What these words involve is as yet unknown; as, for
instance, that he chose those who lapped like dogs, but sent home
those who bent the knees to drink. That these circumstances con
tain spiritual arcana must needs be seen by all; but as to what
arcana, this is not known unless God Messiah open it; for each
and every word concerns Him and His kingdom. Here we again
meet the like [as in chapter 6
19
], namely, " a cake of bread" [vs.
13]. Thus these words concern the harvest spoken of above [n.
6067]. As to what the trumpets mean, it may be allowed to sup
pose that they are the interpretation of the TVord of God Messiah
which shall sound in the ears of the enemies. As concerns the
water pots or vessels, and the torches, these are like a devouring
fire which penetrates; for to the evil, truths are like torches.
Hence then the discords, and the one man against the other [vs.

1 Schmidills supplies the words anything el.I'e.
III Ad. 105
THE WORD EXPLAINED
JUDGES VIII
1 And a man of Ephraim said unto him, Why hast thou done
. this thing unto us, that thou calledst us not, . . .
~ But he said unto them, . . . Are not the gleanings of the
grapes of Ephraim something better than the gleanings of Abi
ezer?
5 And he said unto the men of Succoth, Give, I pray you,
loaves of bread for the people '... for they are faint....
6 But the princes of Succoth said, Is the hand of Zebah and
Zalmunna now in thine hand? . . .
7 Wherefore Gideon said, Therefore when Jehovah hath de
livered Zebah and Zalmunna into mine hand, I will thresh your
flesh, and thorns of the wilderness, and briers.
8 And he went up thence to Penuel, . . . but the men of
Penuel answered him as the men of Succoth had answered.
9 'Vherefore he said . . . \Vhen I come again in peace, I
will destroy this tower.
10 Now Zebah and Zalmunna were in Karkor, ... and all
the remna,nt of all the camp of the sons of the east; ..
11 And Gideon pursued after them, and took the two kings
of Midian, Zebah and Zalmunna, . . .
16 And he took the elders of the city, and thorns of the
wilderness and briers, and with them he taught the men of Succoth.
QI . . . Then Gideon arose, and slew Zebah and Zalmunna,
and took the crescent ornaments that were on their camels' necks.
Q ~ And the men of Israel said unto Gideon, Have dominion
over us, ...
Q3 B ~ t t Gideon said unto them, I will not have dominion over
you, neither shall my son have dominion over you: Jehovah shall
have dominion over you.
~ 4 , ~ 5 ... Give ye every man the eQ.1rvng of his prey. (For
they had earrings of gold, because they were I shmaelites.) . . .
And they spread a garment, and did cast therein every man the
earring of his prey.
~ 6 And the weight of the earrings of gold that he requested
was a thousand and seven hundred of gold; beside the crescent
ornaments, and the ointment boxes, . . . and beside the chains
that were upon their camels' necks.
106
JUDGES VIII: I-54-IX: 1-45-X: 1-13 [6070
917 And Gideon made an ephod thereof, and set it up in his
city in Ophrah: and all Israel went thither a whoring after it: and
it was for a snare unto Gideon, and to his house.
918 ... And the land had rest fQ1ty years in the days of
Gideon.
31 And his concubine ... bare him a son, .
33 And it came to pass, when Gideon was dead, the sons of
Israel turned back, and went a whoring after Baalim, and set
Baal-Berith before them as a god.
34 And the sons of Israel remembered not Jehovah their
God ...
6070. That the earrings of gold were their idols can be eVI
dent from verses 9l4, 915 seq. The chains, and crescent ornaments
of the camels (vs. 9ll, 9l6), were likewise idols. What the words
in verse 917 signify cannot yet be seen.
JUDGES IX
1 And Abimelech the son of Jerubbaal went to Shechem ..
4 And they gave him seventy of silver out of the house of Baal-Berith:
and with these Abimelech assembled men, vain and heedless, ...
5 And when he came to his father's house at Ophrah, he slew his brethren,
the sons of J erubbaal, seventy men, ...
6 Then all the citizens of Shechem ... made Abimelech king by the oak
of the statute which is in Shechem.
gg And Abimelech had dominion over Israel three yeal's!
g3 And God sent an evil spirit between Abimelech and the citizens of
Shechem; ...
gS And Gaal the son of Ebed said, Who is Abimelech? ... Serve the men
of Hamor the father of Shechem; for why should we serve this man?
45 And Abimelech fought against the city, ... and slew the people that
was therein, and destroyed the city and sowed it with salt.
JUDGES X
1, 3 And after Abimelech, there arose to deliver Israel Tola the son of
Puah, ... a man of Issachar. And after him rose J air, the Gileadite ...'
4 And he had thirty sons that rode On thirty aBS colts; and they had thirty
cities which they called villages of J air even unto this day; which are in t}le
land of Gi/ead.
6 And the sons of Israel added to do evil in the eyes of Jehovah; and they
served Baalim, and Ashtaroth, and the gods of the SY"ians, and the gods of the
In the margin opposite this verse, Swedenborg entered the note" 6"; see
note at chapter 315.
In his Schmidius' Bible, opposite verses 1 and 3, Swedenborg wrote "7"
and "s "; " see note at chap. 3."
III Ad. 4843-4845 107
6071] THE WORD EXPLAINED
Z.idonians, and the gods of Moab, and the gods of the sons of Ammon, and the
gods of the Philistines; and they forsook Jehovah, and served him not,
11 And Jehovah said unto the sons of Israel, Did not I deliver you from
the Egyptians and from the Amorite . , , ?
13 But ye have forsaken me a.nd served other gods; wherefo1'e I will not
add to deliv61' you.
JUDGES XI
1 Now J ephthah . . . was the son of a woman, an harlot: and
Gilead begat Jephthah.
~ And Gilead's wife bare him sons; . . . and they drove out
Jephthah, ...
3, 5 Therefore J ephthah fled . . . And there were gathered
unto Jephthah vain men, ... And ... when the sons of Ammon
fought with Israel, the elders of Gilead went to bring J ephthah
back ...
11 So J ephthah went with the elders of Gilead, and the people
set him over them as head and leader: . . .5
14 And J ephthah added yet again to send messengers unto
the king of the sons of Ammon :
15 And he said unto him, . . .
~ 6 While Israel dwelt in Heshbon and her daughters, and in
Aroer and her daughters, . . . why then did ye not take vengeance
within that time?
30 And J ephthah vowed a vow unto J ehovah, and said, If de
livering, thou shalt deliver the sons of Ammon into mine hand,
31 Then it shall be, that the person going forth that shall go
forth outside the doors of my house to meet me when I return with
peace from the sons of Ammon, shall be Jehovah's, and I will offer
him for a whole burnt offering.
3 ~ Then Jephthah passed over unto the sons of Ammon ... ;
and J ehovah delivered them into his hand.
34, 39 Then Jephthah came to Mizpeh unto his house, and,
behold, his daughter was going out with timbrels and with dances:
and she was his only begotten; . . . And he wrought his vow
upon her which he had vowed;
6071. As to what kind of judges and leaders they had later,
when they so often relapsed into idolatries, this can be evident
At this verse Swedenborg wrote in the margin of his Schmidius' Bible,
" 9 ';; see chap. 315 note.
108 III Ad. 4846
JUDGES XI: 1-S9-XII: I-IS-XIII: 1 - ~ 4
from the judges who came after Gideon. Gideon's own character
can he read from his deeds, in that he so often asked for signs, and
tempted God Messiah [chap. 6
15
seq.] ; and later, from earrings, etc.,
made an ephod (chap. 8
27
). After him came Abimelech who slew
his seventy brethren [chap. 9
5
]; he was the son of a concubine
[chap. 8
31
]. After Jair, of whom we read in chapter 10
3
, 4, came
J ephthah, the son of a woman, a harlot (chap. 111, 11), who vowed
the abominable vow, that he would sacrifice the person who should
first meet him; therefore it was given him that his only begotten
daughter should meet him (vs. 31 to the end). Thus idolatry
was then ruling, even under the judges. Therefore, the sons of
Ephraim fought against the other tribes, so that they became
rebels among each other (see chap. 1 ~ ) . Of Ibzan, the judge, it
is said that he gave his sons wives from abroad (chap. U
9
). As
to the character of Samson, this is evident, many things being
said of him which can never be consistent with a sane man.
JUDGES XII
1 ... And the man of Ephraim ... said unto Jephthah, 'Vherefore
passedst thou over to fight Ammon, and didst not call us? ...
2 And J ephthah said When I called you, ye delivered me not .
4, 5 Then J ephthah gathered together all the men of Gilead and
smote Ephraim ... And there fell at that time of the Ephraimites forty and
two thousand.
7 And Jephthah judged Israel six years ...
8 And after him Ibzan of Bethlehem judged Israel.
9 And he had thirty sons, and he sent thirty daughters abroad, and
brought thirty daughters from abroa.d for his sons.
10 And Ibzan died ...
11 And after him Elon a Zebulonite, judged Israel; ...
13 And after him Abdon the son of Hillel, judged Israel."
JUDGES XIII
1 And the sons of Israel added to do evil in the eyes of Je-
hovah; therefore Jehovah delivered them into the hand of the
Philistines forty years.
~ And there was a certain man . . . whose name was Manoah ;
and his wife was barren, . . .
3, 5 And the angel of Jehovah appeared unto the woman, and
said unto her, . . . Lo, thou shalt conceive, and bear a son; and
In the margin of his Schmidius' Bible, Swedenborg wrote" 10," " 11," and
" 19 " at verses 8, 11, and 13; see chapter 315 note.
III Ad. 4846 109
THE WORD EXPLAINED
no razor shall come on his head: for the child shall be a Nazarite
of God from the womb: and he shall begin to deliver Israel out of
the hand of the Philistines.
6 Then the woman came and told her husband, . . .
8, 9 And Manoah intreated J ehovah, and said, In me, 0 Lord,
let, I pray thee the man of God ... come again unto us, . . .
And the angel of God came again unto the woman as she sat in the
field: ...
11 And Manoah arose, and went after his wife, . . .
15 And Manoah said unto the angel of Jehovah, I pray thee,
. let us make before thee a kid of the she goats.
16 But the angel of Jehovah said unto Manoah, ... I will
not eat of thy bread: if thou wilt offer a whole burnt offering
unto Jehovah, offer it; .
17 Then said Manoah What is thy name, ... ?
18 But the angel of Jehovah said unto him, Why asketh thou
after my name? but it is Mirabilis.
7
19 So Manoah took a kid of the she goats and an offering,S
and offered it upon a rock unto J ehovah: . . .
And . . . when the flame rose up toward heaven from upon
the altar, the angel of Jehovah rose up in the flame of the
altar. ...
Therefore Manoah said unto his wife, Dying, we shall die,
because we have seen God.
But his wife said unto him, If Jehovah willed to kill us, he
would not have received from our hand the whole burnt offering
and the offering, ...
And the woman bare a son, and called his name Sam
son: ...
6072. Respecting Samson, that he was a N azarite, see verse 5;
what a Nazarite is, may be seen elsewhere. That to angels who
came to them, they gave a sacrificial victim, namely, a kid of the
she goats and a mincha, that is, azyma, these being holy [see vs.
19]. See above (chap. 6
19
), concerning Gideon; and the present
chapter 13
15
,16, concerning Manoah, the father of Samson; also
[Gen. 18
6
-
8
], concerning Abraham, that he gave a bullock and
Le., wonderful one; confer the author's Memorabilia, n.
The Hebrew word is mincha.
110 IH Ad. 4847-4848
JUDGES XIV: I-I8-XVI: 13--17
bread; and [ibid. 917
18
seq.] concerning Esau and J acob, that they
gave their father a kid of the she goats.
JUDGES XIV
1, 9 And Samson went down to Timnath, ... And he ... told his father
and his mother, and said, I have seen a woman in Timnath of the dlJlUghters of
the Philistines; now therefore get her for me to wife.
S But his father and his mother said unto him, Is there never a woman
... among all my people, that thou goest to take a wife of the uncircumcised
Philistines? ...
5, 6 So Samson went down to Timnath '.' . and, behold, in his path a
young lion roaring. And ... he rended it ...
7 And he went down and talked with the woman; ...
8 And after days, he returned to take her, and he turned asidc to sec thc
carcase of the lion, and behold there was a swarm of bees in the carcasc of the
lion, and honey.
9 So he took thereof in his hands, and he came to his father and to his
mother, and gave them and they did eat; .
10, 11 And his father went down unto the woman, and Samson made there
a feast . . . And ... they brought thirty companions ...
19, 14 And Samson said unto them, I will now put forth a riddle unto
you ... From the devourer came forth meat, and from the hard came forth
the sweet....
18 And the men of the city said unto him on the seventh day before the
sun went down, What is sweeter than honey? and what is harder than a lion?
Thcn he said unto them, If ye had not ploughed with my heifer, ye had not
found out my riddle.
JUDGES XV
4 And Samson went and caught three hundred foxes, and turned them
tail to tail, and put a firebrand in the midst between two tails.
5 And he set fire to the brands, and he sent them into the standing corn of
the Philistines . . .
6 Then the Philistines said, Who hath done this? And they answered,
Samson, the son in law of the Timnite, because he took his wife and gave her
to his companion. And the Philistines came up and burnt her ...
8 Therefore he smote them thigh upon leg with great slaughter .
20 And he judged Israel in the days of the Philistines twenty years.'
JUDGES XVI
13 And Delilah said unto Samson, Hitherto thou hast mocked me .. tell
me wherewith thou mightest be bound ...
16 So it came to pass, when she pressed him daily with her words, and
urged him; his 80ul10as shortened unto death;
17 That he told her all his heart.
In the margin of this verse, Swedenborg wrote in his Schmidius' Bible
" 13"; see note to chap. 316.
HI
THE WORD EXPLAINED
JUDGES XVII
1 And there was a man of mount Ephraim whose name was Micah.
SJ And he said unto his mother, The eleven hundred of silver that were
taken from thee ... behold, . . . I took it. And his mother said, Be thou
blessed to J ehovah, my son.
3 So he restored the eleven hundred of silver to his mother; but his mother
said, Consecmting, I have consecrated the silver unto Jehovah, from my hand,
for my son, to make a graven image and a molten image: therefore I "estore it
1tntO thee.
4 ... And his mother took his two hundred of silver and gave them to the
f01tnder, and he made thereof a graven image and a molten image; and it was
in the house of Micah.
5 And as to the man Micah: He had a house of God,' and made an ephod
and teraphim, and he filled the hand of one of hi8 sons that he might be his
priest.
7 And there was a lad out of Bethlehem of Judah, of the family of Judah;
but he was a Levite, and was a stranger there.
8 And this man departed ... out of Bethlehem of Judah, ... and he
came to mount Ephraim, even to the house of Micah .
10 And Micah said unto him, Abide with me ...
ISJ Therefore Micah filled the hand of the Levite; and the lad waS his
priest.
JUDGES XVIII
1 In those days . . . the tribe of the Danite sought them an
inheritance to dwell in; for unto that day no lot had fallen unto
them among the tribes of Israel, for an inheritance.
Therefore the sons of Dan sent . . . five men .. to spy
out the land, . . .
7 And the five men . . . came to Laish, and saw the people
that were in the midst thereof, dwelling quiet and secure ...
8 Therefore they came unto their brethren ...
9 And they said, Arise, . . . for we have seen the land, and
behold, it is very good: . .
11 So there went from thence ... six hundred men, girded
with weapons of war.
And they went up, and pitched camp in Kirjath-jearim, ...
13 And they passed thence unto mount Ephraim, ...
In the A.V. this is translated gods which is the literal translation of the
Hebrew plural This plural, however, is used throughout the Old Testa
ment as the name of the one God, and in the A.V. is nearly always so trans
lated. Schmidius, therefore, saw no reason for translating it plural in the
present case; but see verse e4 of the next chapter.

1
JUDGES XVIII: 1-31 [6073
14 There the five men . . . said unto their brethren, Do ye
know that in these houses is an ephod, and teraphim, and a graven
image, and a molten image? ...
17 And . . . the priest was standing at the entrance of the
gate and the six hundred men girded with weapons of war.
18 When these went into Micah's house, and took the graven
image of the ephod, and the teraphim, and the molten image, the
priest said unto them, What are ye doing?
19 But they said unto him, Be silent, ... go with us, and be
to us a father and a priest: is it better for thee to be a priest unto
the house of one man, or that thou be a priest unto a tribe and a
family in Israel?
Then the priest . . . took the ephod, and the teraphi'm,
and the graven image, and went in the midst of the people.
And the men that were in the houses near to Micah's house
. pursued the sons of Dan.
And they . . . said unto Micah, What aileth thee? . . .
Therefore he said, Ye have taken away my gods which I
made, and the priest, and ye are gone away: and what have I
more? ...
But the sons of Dan said unto him, Let not thy voice be
heard among us, lest men of bitter mind rush upon thee, . . .
Then the sons of Dan went their way: ... And they
. . . came unto Laish, and smote them with the edge of the
sword, ...
And they called the name of the city Dan, .. but the
name of the city before was Laish.
30 Then the sons of Dan set up for themselves the graven
image: and J onathan, . . . and his sons were priests to the tribe
of Dam . ..
31 And they set up for themselves Micah's graven image,
which he made, all the days that the house of God was in Shiloh.
6073. That an inheritance fell not to the descendants of Dan,
see the whole chapter. From chapters 17 and 18, it is evident
that, with the exception of [Micah, the man of mount] Ephraim,
the whole tribe of Dan was idolatrous; thus that then, under the
Judges, all worship with them was turned into idolatry.
113 III Ad. 4849-4850
THE WORD EXPLAINED
JUDGES XIX
1, 9, 10 And ... there was a man, a Levite, sojourning on
the sides of mount Ephraim, . . . And the man . . . rose up and
departed, and came over against J (this is J erusaZem): and
... his concubine also was with him.
11 They were by Jebus when the day was far spent; therefore
the lad said ... Come, I pray, and let us turn aside into this city
of the J ebusite, . . .
But his master said unto him, We will not turn aside to a
city of the stranger, who are not of the sons of I sraeZ; we will pass
through even to Gibeah.
15 And they turned aside thither, to go in to pass the night
in Gibeah; and he came and sat in a street of the city: for there
was none that gathered them to house to pass the night.
16 And, behold, there came an old man from his work ...
and he was a man of mount Ephraim, and he passed the night in
Gibeah: but the men of the place were Benjamites.
17 And he ... saw the wayfaring man; and when the old
man said, Whither goest thou? . . .
18 He said unto him, ... I am going to the house of Je
hovah; ...
And the old man said, Peace be with thee; only let all thy
wants be upon me; . . .
So he brought him into his house, . . .
They were making their heart merry, when, 10, the men of
the city, men who were sons of Belial, beset the house round about,
beating upon the door; and they said to the man, the master of the
house, the old man, saying, Bring forth the man that came into
thine house, that we may know him.
But the man, the master of the house, ... said unto
them, Nay, my brethren, do not, I pray you, do wickedness, ...
Behold, my daughter a virgin, and his concubine! them I
will bring out now, and press ye them, and do with them what is
good in your eyes; . . .
And when the men would not consent to hearken to him,
the man took his concubine, and brought her forth unto them; and
they knew her, and treated her vilely all the night ...
So the woman came when dawn was appearing, and fell
down at the door of the man's house
114
JUDGES XIX: 1-fl7-XX: 1-48 [6074
fl7 And her husband rose up about dawn, and opened the doors
of the house, . . . and, behold, the woman his concubine lying
down at the door of the house, and her hands were upon the
threshold.
6074. It must be observed that under the last judges, Jeru
salem was not in the hand of this people, but was a city belonging
to the Jebusite, for which reason it was called Jebus (vs. lo-lfl).
The Benjamites had become altogether like the inhabitants of
Sodom [vs. flfl seq.].
JUDGES XX
1 Then ... the whole assembly was gathered together
from Dan and even to Beer-sheba ... unto Jehovah Mizpeh.
3 . . . Then said the sons of Israel, Tell how this evil was
done.
4 And the man, the Levite, . . . said, I came into Gibeah . . .
5 And the citizens of Gibeah rose against me; . . . me, they
thought to slay, but my concubine they pressed .
8 Then all the people arose as one man, saying, .
10 And we will take ten men from an hundred and an
hundred from a thousand, and a thousand from ten thousand, . . .
that when they come to Gibeah of Benjamin, they may do ac
cording to all the folly that he hath wrought ...
14 But the sons of Benjamin were gathered together ... to
go out to battle . . .
16 Among all this people there were seven hundred chosen
men maimed in their right hand, each a slinger of stones to an hair
breadth, so that he missed not.
fl1 And in Israel that day twenty and two thousand men
perished .
fl5 And Benj amin went forth against them . . . the second
day, and of the sons of Israel, yet eighteen thousand men per
ished ...
fl6, 9.7 Then all the sons of Israel, . came to Beth-el and
wept, and sat there before Jehovah; . for the ark of the
covenant of God was there in those days.
9.8 And Phinehas, the son of Eleazar, the son of Aaron, stood
before it in those days, saying, Shall I add further to go out to
battle . . . And J ehovah said, Go up;
III Ad. 4851-485fl 115
6075] THE WORD EXPLAINED
35 And the sons of Israel destroyed in Benjamin that
day, twenty-five thousand and a hundred men; all these drew the
sword.
48 And the man of Israel turned again upon the sons of
Benjamin, and smote them ... from the man of the city, to the
beast, even to all that was found; and the cities that were found,
they set on fire.
6075. The ark of the covenant was then in Bethel (vs. 9l6, 9l7).
Here come marvels, to wit, that Phinehas, the son of Eleazar,
the son of Aaron, stood before the ark (vs. 9l8), so that he was
seen of them, and spoke for Israel. For there could be none
among the priests that could speak with God Messiah; they were
all idolaters. The Benjamites were sodomites, and the others were
hardly any better, for which reason also, they were slain by the
Benjamites on two occasions [vs. 9l1, 9l5].2 Thus, had not
Phinehas then stood before the ark, it would have been decreed that
all the people should now perish; on which matter, see above (Num.
13
9l5
12
). Moreover, the tribe of Benjamin has been wiped out
even to this day.
JUDGES XXI
9l And the people came to Bethel, ... and wept with great
weeping.
3 And they said, 0 J ehovah, God of Israel, why is this come to
pass in Israel, that this day there should be one tribe laclcing in
Israel?
7 What shall we do for wives for these remnants of the people?
for we have sworn by Jehovah that we will not give them of our
daughters to w i v e s ~
8 Then they said, 'What one is there of the tribes of Israel that
went not up to Jehovah Mizpeh? And, behold, no man came to
the camp from J abesh of Gilead . . .
10 So the assembly sent twelve thousand men ... and com
manded them, saying, Go and smite the inhabitants of J abesh of
Gilead with the edge of the sword, the women and the children.
11 Yet this is the thing that ye shall do, Ye shall utterly de
stroy every male, and every woman that hath known the lying with
a male.
This first part of the paragraph is emphasized by "Obs. Obs." written in
the margin.
116 III Ad. 4853-4855
JUDGES XXI: 9l-9l3-RUTH I: 1-19 [6076
19l And of the inhabitants of Jabesh of Gilead, they found
four hundred virgin girls . .. and they brought them unto the
camp to Shiloh, . . .
13, 14 And the whole congregation spake t ~ the sons of
Benjamin ... and called them with peace ... And they gave
them the women which they had saved alive of the women of
Jabesh of Gilead: but they found not 3 for them thus.
15 1Vherefore the people repented because of Benjamin, III
that J ehovah had made a breach in the tribes ...
19 Then they said, Behold, there is a feast of Jehovah in Shiloh
yearly, ...
910 And they commanded the sons of Benjamin, saying, Go,
and lay an ambush . . .
913 And the sons of Benj amin did so, and took wives, accord
ing to their number, of them that danced, whom they seized: and
they went and returned unto their inheritance, and built cities, and
dwelt in them.
6076. It must here be observed that the tribe of Benjamin was
now entirely alienated from the tribes, in that there was none of
them who had not taken a wife of the Canaanites. Yet it is the
tribe of Benjamin that was mingled with the descendants of Judah,
that is, with the Jews; and of them there was not one who had not
taken wives of the Canaanites, against the command and the
covenant. Hence it can be evident from whom they come. Con
fer verse 9l3, etc.
RUTH I
1 Now it came to pass in the days when the judges judged,
that there was a famine in the land. Therefore a man of Beth
lehem of Judah went to sojourn in the fields of Moab, ...
~ And the name of the man was Elimelech; and the name of his
wife Naomi; and the name of his two sons Mahlon and Chilion,
Ephrathites of Bethlehem of Judah. . ..
3 But Elimelech, Naomi's husband died; and she was left and
her two sons.
4 And they took them Moabitish women, the name of the one
being Orpha, and the name of the other Ruth. And they dwelt
there about ten years.
Schmidius supplies the word many.
III Ad. 4856 117
THE WORD EXPLAINED
5 Then Mahlon and Chilion died, . . . and the woman was
left ...
7 Wherefore she went forth ... and her two daughters in
law with her; and they had gone forward on the way, ...
8 When Naomi said unto her two daughters in law, Go, re
turn, a woman to the house of her mother . . .
14 And they lifted up their voice, and wept again. And
Orpha kissed her mother in law; but Ruth clave unto her.
15 And when she said, Behold thy sister in law is gone back
unto her people and unto her god; 4 return thou after thy sister
in law,
16, 17 Ruth said, Urge me not to leave thee, ... for whither
thou goest, I will go; . . . thy people shall be my people, and
thy God my God . . . J ehovah do so to me and more also, that
death shall make separation between thee and me.
19 So they two went until they came to Bethlehem.
RUTH II
1 And Naomi had a kinsman of her husband's, . . . and his
name was Boaz.
~ And Ruth the Moabitess said unto Naomi, I will now go to
the field, and glean ears of corn ... And she said unto her, Go,
my daughter.
S So she went, . . . and gleaned in the field after the
reapers: ...
4 And, behold, Boaz came from Beth-Iehem, and said unto the
reapers, Jehovah be with you; ...
5, 6 Then said Boaz unto his lad that was set over the reapers,
Whose damsel is this? And the lad . . . answered and said, She
is a Moabitish damsel returned with N aomi from the fields of
Moab:
8, 9 Therefore Boaz said unto Ruth, . . . Go not to glean
in any other field, ... but cleave thus to my maidens: ... and
go thou after them: . . .
10 Then she fell on her faces, ... and said unto him, Why
have I found grace in thine eyes, that thou shouldest take knowl
edge of me, ...
See note to Judges chap. 1 7 ~ .
118
RUTH Il: 1-9W-IIl: 1-18
11 But Boaz answered and said unto her, Telling, it hath been
told me, all that thou hast done unto thy mother in law since the
death of thine husband: ...
l!e Jehovah recompense thy work, and let thy full reward be
from-with Jehovah, God of Israel, under whose wings thou art
come to trust.
!eO And Naomi said unto her daughter in law, Blessed be he of
Jehovah, that he hath not left off his mercy with the living and
with the dead. And Naomi said unto her, The man is near unto
us, for he is of our redeemers.
RUTH III
1, !e Then Naomi ... said unto her ... Now therefore is
not Boaz our kinsman? . . . Behold, he winnoweth barley to night
in the threshing floor.
3 Wash thyself therefore, and anoint thee . . . and get thee
down to the floor; be not known to the man until he shall have done
eating and drinking.
4 And when it shall be that he lieth down ... thou shalt
fold back the coverings of his feet and lay thee down: . . .
6 So she went down unto the floor . . .
7 And when Boaz . . . had gone to lie down . . . she came
softly and folded back the coverings of his feet, and laid her down.
8 And it came to pass at midnight, that the man . . . felt the
touch, and, behold, a woman lay at the coverings of his feet.
9 And when he said, Who art thou? she said, I am Ruth, thine
handmaid; spread, therefore, thy wing over thine handmaid; for
thou art a redeemer.
10 And he said, . . . Thou hast made thy latter mercy greater
than the first, inasmuch as thou wentest not after young men, . . .
11 Now, therefore, my daughter, fear not; ... for all the
gate of my city cloth know that thou art an honourable woman.
l!e And now it is true that 1 am a redeemer; yet there is a re-
deemer nearer than me.
13 Therefore, remain for the night this night, and it shall be,
in the morning, that if he will redeem thee, well; . . . but if he will
not redeem thee, then, by the living Jehovah, will I redeem
thee....
119
THE WORD EXPLAINED
16 And when she came to her mother in law ... she told her
all that the man had done unto her.
17 And she said, These six 5 of barley gave he me; for he said
to me, Go not empty unto thy mother in law.
18 Then said she, Abide, my daughter, until thou know hO'lt)
the word will fall; for the man will not be in rest, unless he have
brought the word to an end this da,y.
RUTIi IV
1 And Boaz went up to the gate and sat there, and, behold,
that redeemer of whom Boaz spake, came by; . . .
~ Then he took ten men of the elders of the city, . ..
g, 4 And he said unto the redeemer, The portion of the field
that belonged to our 'brother Elirnelech hath Naomi sold, ... If
thou wilt redeem it, redeem ... Tell me, that I may know; for
there is none who may redeem it but thee, and I after thee. And
he said, I will redeem it.
5 But Boaz said, What day thou buyest the field of the hand
of Naomi, thou must buy also or'Ruth, the Moabitess, the wife of
the dead, to raise up the name of the dead upon his inheritance.
6 And the Redeemer said, I cannot redeem it for myself . . .
Redeem thou for thyself....
7 Now this was the manner in former times in Israel, concern
ing redeeming and concerning changing: For the confirming of
every word, a man put off his shoe and gave it to his companion;
and this was a testimony in Israel.
8 Therefore the redeemer said unto Boaz, Buy for thyself;
and he put off his shoe.
9 Then Boaz said unto the elders and all the people, Ye are
witnesses this day, that I have bought of the hand of Naomi all
that was Elimelech's, and all that was ChiIion's and Mahlon's.
10 And also, Ruth the Moabitess, the wife of Mahlon, have I
purchased to be my wife, to raise up the name of the dead upon his
inheritance, that the name of the dead be not cut off from-with his
brethren and from the gate of his place; . . .
11 And . . . the elders, said, We are witnesses . . . : do
thou worthily in Ephratah, and be famous in Beth-Iehem:
'Schmidius supplies the word measures.
HO
RUTH IV: 1-9l9l [6077-78
19l And let thy house be as the house of Pharez, whom Tamar
bare unto Judah, ...
13 So Boaz took Ruth, and she was his wife . . . And she
bore a son.
14 Therefore, the women said unto Naomi, Blessed be Jehovah
who hath not left thee this day without a redeemer; and let his
name be proclaimed in Israel;
15 That he may be unto thee as one restoring the soul and
sustaining thine old age; for thy daughter in law that loveth thee,
which is better to thee than seven sons, hath born him.
16, 17 So Naomi took the child, and laid it in her bosom, and
became nurse unto it. . . . And they called his name Obed: . . .
18 These are the generations of Pharez: Pharez begat Hezron,
19 And Hezron begat Ram, and Ram begat Amminadab,
910 And Amminadab begat Nahshon, and Nahshon begat Sal
mon,
911 And Salmon begat Boaz, and Boaz begat Obed,
9l9l And Obed begat Jesse, and Jesse begat David.
6077. Verse 910 of chapter Il, treats of the living and the dead,
for they were considered living who had offspring, and dead who
had not. Thus Naomi was living, and Ruth dead. Those were
called redeemers (ibid.) who brought help; also those who entered
into consanguinity after the death of the husband 6 (chap. 3
9
,12,13 ;
4
1
,3,4). From the redeeming of a field came the ritual of re
demption ( chap. 4
6
,7). Hence the one called the redeemer was to
put off his shoe. In this way he purchased a wife (vs. 10, 14),
because he was a kin.
6078. It must be observed that David also was not of a pure
stock; for R.uth whom Boaz took to wife was a Moabitess, as is
evident from chapter 14, and chapter 9l
6
At that time, the whole
people was perverted and eaten up with idolatry, so that they were
worse than the Moabites; but that Ruth was a pious woman, is
clear from all the deeds of her life (chap. 9l
12
, 3
10
,11, etc.); more
over, there was not a single one in the whole tribe who was not
risen from the Canaanites.
According to Hebrew law, the redeemer or g06I had the right to redeem
or buy back the property of the family; and upon him fell the fulfilling of the
levirate. He had also the right of retaliation, if one of the family were mur
dered. Since the g06I must be a near blood relation, the word means also a
relation or kindred.
III Ad. 4857-4860 1911
THE WORD EXPLAINED
I SAMUEL I
1 And there was a certain man . . . an Ephrathite,
~ And he had two wives; the name of the one was Hannah,
and the name of the other Peninnah: . . .
3 And this man went up out of his city from year to year, to
adore and to sacrifice unto J ehovah Zabaoth in Shiloh. And the
two sons of Eli, Hophni and Phinehas, the priests of Jehovah,
were there.
5 And unto Hannah he gave one portion of angers; 7 for he
loved Hannah, though Jehovah had shut up her womb.
6 And her rival made her sorrowful, even with sorrow . . .
9 And Hannah rose up after she had eaten in Shiloh . . . And
Eli the priest sat upon a seat by the posts of the temple of J ehovah.
11, 1 ~ And she vowed a vow, and said, 0 Lord Zabaoth, if
thou wilt ... not forget thine handmaid, but wilt give unto
thine handmaid the seed of men, then I will give him unto J ehovah
all the days of his life, and there shall no razor come upon his head.
And ... Eli marked her mouth.
14 And Eli said unto her, How long wilt thou be drunken? ...
15, 19, ~ O But Hannah answered and said, No, my lord, I
am a woman heavy in spirit; for I have not drunk wine and strong
drink, but I have poured out my soul before Jehovah ... And
Jehovah remembered her. And, ... Hannah conceived, and bare
a son, and called his name Samuel, Because I have asked him of
Jehovah.
~ 1 Then the man Elkanah, went up to sacrifice unto
Jehovah the sacrifice of days,s .
~ ~ But Hannah went not up; for she said unto her husband:
Until the child be weaned; then I will bring him, that he may ap
pear before Jehovah, and abide there even for an age.
* In his copy of Schmidius' Bible, Swedenborg here enters the note "I
Chron. 2929. Therefore this is a book by Samuel, Nathan and Gad."
'The Hebrew word here translated angers means the two nostrils, also
faces and angers. Schmidius explains his translation as meaning that the man
indeed gave Hannah one portion, but he was a man of angers because he loved
Hannah more. Castellio has WUh a sad countenance he gave Hannah one
portion, which agrees essentially with the Vulgate and the Swedish Bible.
Tremellius: And to Hannah he gave a double portion. Pagnini has a double
portion, explaining this as meaning an honorable portion. The A.V. has a
worthy portion.
8 Schmidius adds the explanatory words, annual 8lJ.cri{ice, as in the A.V.
1 2 ~
I SAMUEL I: 1-9l8-II: 1-36 [6079-80
914 And when she had weaned him, she took him up with her,
with three bullocks, and one ephah of flour, and a skin of wine, and
brought him into the house of J ehovah in Shiloh: and the child was
a child.
9
9l6, 918 And she said, ... Therefore also I will lend him to
J ehovah; all the days that he shall live he is lent to J ehovah.
6079. Points to be observed: [1] That the ark was in Shiloh
where sacrifice was made to Jehovah Zabaoth; and that the high
priest was there. That the temple was then in Shiloh is stated in
verse 9; for Eli sat "by the posts of the temple." Thus, they
had their sacred fane, as did the gentiles with whom they dwelt.
[9l] The way in which they were sanctified to God Messiah, to wit,
that they vowed a vow, and that they shaved not their head, and
so became Nazarites, as we read of Samson; verses 11 and f<!8.
6080. [3] An age or century 1 is used for an the days of one's
life (vs. 9l9l, and also elsewhere, as in I Sam. 3
13
,14) ; thus it is not
the usual age or century (compare the above passages with verses
11 and 9l8).
I SAMUEL II
1 And Hannah prayed, and said,2 My heart exulted in Je
hovah; mine horn was exalted in J ehovah: my mouth is enlarged
against mine enemy; because I was made glad in thy salvation.
9l There is none holy as Jehovah: for there is none beside thee:
and there is no rock like our God.
3 Multiply not, spealc that which is high, that which is high;
let that which is ancient go forth from your mouth: for Jehovah
is a God of knowledges, and works do follow him.
4 The bow of the strong, they are broken, and they that
stumbled have engirdled strength.
5 They that were full are hired out for bread; and they that
were hungry have ceased: even till the barren hath born seven;
and she that hath b01"n many hath lack.
In Schmidius' Bible, Swedenborg here adds the note: " Chap. lOs, 1620."
The Latin word used here and by Schmidius is saeculum, meaning a period
of time, a centuly, an age. For this reason sMculum is here translated an age
or centuly.
In his Schmidius' Bible, Swedenborg adds the marginal note: "The pro
pheticaI utterance of Hannah."
III Ad. 4861-4864
1
1913
THE WORD EXPLAINED
6 J ehovah killeth, and maketh alive: he bringeth down to hell,
and lifteth up.
7 Jehovah maT.eth poor, and rich: he casteth down, and lifteth
up.
8 He raiseth up the oppr'essed out of the dust; from the dung
hill he raiseth up the needy, to cause them to sit with princes; and
he will make them inherit the throne of glory: for the foundations
of the earth are Jehovah's, and he hath ordered the world upon
them.
9 He will keep the feet of his saints, but the wicked shall be cut
off in darkness; for by strength shall no man prevail.
10 J ehovah, they that contend with him, shall be broken to
pieces; against everyone of them shall he thunder in the heavens:
J ehovah shall judge the ends of the em'th; and he shall give
strength unto his king, and exalt the horn of his anointed.
19l And the sons of Eli were sons of Belial; they knew not
Jehovah.
17 And the sin of the lads was very great before J ehovah, for
men despised the offering of Jehovah.
18 But Samuel ministered before J ehovah; the lad was girded
with an ephod of linen.
19 And his mother rnade him a little coat and brought it to
him from year to year when she went up with her husband . . .
910 And Eli blessed Elkanah and his wife, and said, J ehovah
give thee seed from this woman for the loan whi.ch she hath loaned
to Jehovah. ...
9l9l Now Eli was very old, and when he heard all that his sons
did unto all Israel; and that they lay with the women that labored
at the door of the tent of assembly,
913 He said unto them, Why do ye according to these words?
for I hear evil words of you from all the people.
9l4, 915 Nay, my sons; ... ye make Jehovah's people to
transgress, ... But they hearkened not unto the voice of their
father, because Jehovah willed to slay them.
917 And there came a man of God unto Eli, and said unto him,
Thus saith Jehovah, Revealing, did 1 not reveal myself to the
house of thy father? . . .
918 And I chose him . . . to be priest unto me . . . to wear
the ephod before me? . . .
1914
I SAMUEL Il: 1-36 [6081
30 'Wherefore the saying of Jehovah God of Israel, Saying, I
have said, Thy house, and the house of thy father, shall walk be
fore me even to an age. But now the saying of Jehovah, Be it far
from me; for him that honoureth me I will honour, and they that
despise me shall be despised.
31 Behold, the days come, that I will cut off thine arm, and
the arm of thy father's house, ...
35 And I will raise me up a faithful priest; he shall do accord
ing to that which is in mine heart and in my soul: therefore I will
build him a faithful house; and he shall walk before mine anointed
all the days.
36 And it shall come to pass, that everyone that is left in
thine house shall come and bow down to him for a piece of silver
and a morsel of bread, and shall say, Put me, I pray thee, into
something of the priests' offices, that I may eat a piece of bread.
6081.* The supplication of Hannah, the mother of Samuel, was
.. [Preceding n. 6081, the following paragraphs are crossed off:]
The supplication of Hannah, the mother of Samuel, was a prophecy. From
the supplications and songs, it can be evident hOll) they prophesied. This we
frequently read; as, that Saul also prophesied [I Sam. 10
11
,12, 19
21
], and previ
ously, the elders, to whom the spirit was given from the spirit of Moses, etc.,
etc. [Num. 11
25
].
All the prophecies involved God Messiah, and preached his advent into the
lvorld and into glory. This is contained in all the pl'ophecies, whel'evel' oc
curring.
So now in the prophecy of Hannah, from verses 1 to 10 inclusive. She did
indeed speak the words, but she understood them no otherwise than as did those
who prophesied, of whom we have spoken above [n. 6051]; for the spirits of
God Messiah spoke through their mouth.
([Doubly crossed] Verse 1. Here is described how, by the spirit, her
forces-) Verse 1. My heart exulted in Jehovah-and this because of the words
that follow, which treat of God Messiah.
Mine horn was exalted in Jehovah, namely, her strength and power, for she
was then moved by the prophetic spirit. Hence her spiritual force was exalted.
My mouth is enlarged again.,t mine enemy. The enemy is every spiritual
enemy. We do not read that Hannah had any enemy; but what is treated of is
the spiritual enemy, whom God Messiah conquered. This enemy is treated of
in verse 4, and God Messiah the Victor, in verse 10.
Because I am made glad in thy salvation, that is, in God Messiah who is
Salvation.
Verse fJ. There is none holy as Jelwvah. God Messiah is the holy One,
and he is the l'ock, as the reader may see stated here and there above. He is
called the stone and the rock.
Verse 3. Multiply not, that is, multiply not words.
III Ad. 4865 1915
6082-84] THE WORD EXPLAINED
a p1ophecy. From the supplications and songs, it can be evident
how they prophesied, as we read concerning many of the prophets;
for the people did not then understand them as to what they were
saying, nor, at times, did the speakers. themselves understand, for
the spirit of God Messiah was speaking through them. All
prophecies involved the advent 4 of God Messiah, being his advent
into the world and his advent into glory; and thus, also, how the
spiritual enemies 7fJere conquered. So likewise in the present case
with Hannah, etc.
6082. [My heart exulted in J ehovah; mine horn was exalted in
Jehovah: my mouth is enlarged against mine enemy; because I was
made glad in thy salvation], vs. 1. "My heart exulted in Je
hovah." This is the word of the angel who spake through Han
nah's mouth, and who exulted for joy by reason of the things that
follow. "Mine horn was exalted in Jehovah."-the horn being
strength and spiritual force. A horn exalted is a customary
formula of speech; see what has been previously said concerning
the horn [n. 5165]. "My mouth is enlarged against mine en
emy," that is, against the devil, of whom we read in verse 4. "Be
cause I was made glad in thy salvation," that is, in God Messiah, of
whom Hannah prophesied, and not in her own salvation. Thus
salvation is God Messiah alone, and, consequently, his kingdom,
etc.
6083. [There is none holy as J ehovah: ... and there is no
rock like our God], vs. 2. God Messiah is everywhere called the
Holy One and the Rock.
6084. [Multiply not, speak that which is high, that which is
high; let that which is ancient go forth from your mouth: for Je
hovah is a God of knowledges, and works do follow him], vs. 3.
"Multiply not," that is, multiply not words; but "speak that
which is high, that which is high," that is, speak of the Most High,
and thus of things that are high. "That which is high, that
which is high," means that which is most high. " Let that which
is ancient go forth from your mouth," that is, that which is from
Speak that which is high, that which is high; that is, speak of him who is
the Most High, and so of high things, being the things of the Most High; that
is to say, speak of God Messiah.
([ Doubly crossed] Let that whith is ancient go forth from your mouth,
namely, that which was from eternity.)
Swedenborg first began to write kingdom.
126 In Ad. 4866-4875
I SAMUEL Il: 1-36 [6085-86
eternity. This is what is meant in the supreme sense by "that
which is ancient," being things which are concealed; let these come
forth from the prophecy or from the mouth of the prophets.
Therefore Hannah speaks to many, her words being" from your
mouth."" Jehovah is a God of knowledges," that is, God Mes
siah knows all things from eternity. "And works do follow him"
-follow, namely, according to that which he foresees and for
which he provides, this being the knowledge of knowledges.
5
6085. [The bow of the strong, they are broken, and they that
stumbled have engirdled strength], vs. 4. "The bow of the
strong, they are broken." These strong ones are the enemy
spoken of in verse 1, "the bow of the strong, they are broken,"
meaning all the councils of their enemies which are disrupted.
" And they that stumbled have engirdled strength." This is the
same as what was said above [n. 3006 seq., 5468] concerning the
wall which they attack, for they engirdle the wall. Concerning
this engirdling by those who stumbled, much can be said. The
comparison is taken from a wall which the angels of God Messiah
defend from within, while the enemies invade from without. The
strength is within, and, in the supreme sense, is God Messiah. A
choir of the angels of God Messiah also engirdles the wall, but
there is strength because the many act as one, etc., etc.
6086. [They that were full are hired out for bread; and they
that were hungry have ceased: even till the barren hath born
seven; and she that hath born many hath lack], vs. 5. No one
can ever understand these words unless God Messiah from mercy
opens them up; otherwise, the statement that they that were full
are hired out, and they that were hungry cease, even till the barren
hath born seven, and she that hath born many hath lack, can never
be comprehended. The [first] words in this v e ~ s e have reference
to those that follow. "They that were full" are those who have
sufficient in this world. One who is full is one who has abundance
in all things, like the rich and powerful. Such men layout work
for bread, that is, they are hired out for gain. But the hungry,
being the poor, are those who thirst for faith, for the kingdom of
God Messiah. Therefore it is of the poor that it is said that they
shall inherit the kingdom of God Messiah [Matt. 53], the poor
being those who have nothing in this world, that is, have no care in
or Science of sciences.
III Ad. 4876-4884
6087-89J THE WORD EXPLAINED
regard to what they have in this world. "Even till the barren
hath born seven." Here" the hungry" has reference to "the
barren," for the barren thirsts and hungers for offspring, as here
did Hannah [I Sam. 111], and as formerly did Rachel [Gen. 30
1
].
The latter obtained all the offspring of Leah; thus she became rich,
while Leah was bereaved. Leah bore six sons; these Rachel took;
that is, the true church of God Messiah took all that offspring,
being all those things which are signified by the names of the sons
16
of Leah.
6
(See at those passages [Gen. 30
14
- , n. 744-45, 750,
But Rachel wished to have still another son, and there
fore this son was called J oseph (he will add). Therefore she had
a son of grief, as Benjamin is she"'ll to be in the Book of Judges
[chap. But" she that hath born many, hath lack." This
now follows as a consequence. Hannah who had the Divine Man
Samuel, had more than her sister.
These words are spoken by a spirit who understands things
heavenly, etc., etc.
6087. [Jehovah killeth, and maketh alive: he casteth dmen to
hell, and lifteth up], vs. 6. Here the spirit clearly speaks of the
man of damnation and his vivification, that is to say, of his death,
and of his resurrection by God Messiah. The resurrection is
clearly indicated here, as also in all that the prophets prophesied.
6088. [Jehovah malceth poor, and rich: he casteth down, and
lifteth up], vs. 7. This likewise treats of the resurrection, for he
"maketh poor" in this world in various ways, both spiritually
and, when it is for the man's good, also temporally. But he
"maketh rich "--rich namely, in His kingdom and in felicity, etc.,
and such a man alone is rich, even rich in this world. He who has
nothing, possesses all things because he has God Messiah. He
also" casteth down and lifteth up " ; the latter expression having
regard to honors, and the former to riches.
6089. [He raiseth up the oppressed out of the dust; from the
dunghill he raiseth u,p the needy, to cause them to sit with princes;
and he will make them inherit the throne of glory: for the founda
tions of the ea.rth are Jehovah's, and he hath ordered the world
upon them], vs. 8. The man who is oppressed, he lifts up-thus,
the man who, in spirit, is oppressed by evils, being oppressed by
despair, etc., etc. So likewise he raises him up from the dunghill;
This part of the passage is emphasized by "Ohs., Ohs." written in the
margin.
U8 111 Ad.
I SAMUEL II: 1-36 [6090-91
for man is dust and dung, and yet he is lifted up and set erect.
To cause to sit with princes-namely, with those in heaven who
are called sons of God, princes, heirs of the' kingdom, etc., etc.
This is explained as meaning that he causes them to inherit the
throne of glory. This is the inheritance, and the man can have
regard to nothing else than God Messiah's kingdom of glory, nor
can he ever speak of any other kingdom, as can be evident to all.
"For the foundations of the earth are J ehovah's, [and he hath
ordered the world upon them] " that is, to God Messiah belong all
things on earth and in the heavens, in that he has all power. By
" the world" is signified heaven. This phrase, which was spoken
by a spirit of God Messiah, can be perceived clearly enough, for
to call nature the foundations of the earth, and heaven the world
ordered upon it,-this none other can say.
6090. [He will keep the feet of his saints, but the wicked shall
be cut off in darkness; for by strength shall no man prevail], vs. 9.
" He will keep the feet of his saints," being all their steps, all their
endeavors, and whatsoever they do. Life is compared to a so-
journing, and therefore, to walk, is to will and do, as in verse 30,
and frequently elsewhere. Those are called saints to whom is im-
puted the righteousness of God Messiah.' "But the wicked shall
be cut off in darkness," they being in darkness, because ignorant
of truths. These are the enemies spoken of above [vs. 1], and
treated of later [vs. 10], whom God Messiah will judge. The
subject of judgment follows [vs. 10l "For by strength shall
no man prevail," that is, none can prevail in power or righteous-
ness, who trusts in himself. These are" the wicked in darkness,"
who will be cut off.
6091. [Jehovah, they that contend with him, shall be broken
to pieces; against everyone of them shall he thunder in the heav-
ens: J ehovah shall judge the ends of the earth; and he shall give
strength unto his king, and exa.Zt the horn of his anointed], vs. 10.
" Jehovah " this means, that these words are addressed to Jehovah.
She calls upon J ehovah, that is, upon God Messiah, who from
righteousness will alone prevail, and who has all power, etc.
" They that contend with him shall be broken to pieces." These
words have regard to the combat, in which the evil contend, but
they will be broken to pieces, that is to say, their bow, their c u n ~
ning, etc. "Against everyone of them shall he thunder in the
III Ad. 4896-4906 Hl9
THE WORD EXPLAINED
heavens." These words look to the last judgment, when he will
break to pieces the wicked, breaking namely, their imaginary
strength. That what is here meant is the last judgment, is stated
in clear words, for we read, " Jehovah shan judge the ends of the
earth," that is, shan judge all men from the first day to the last
(this being the ends of the earth in respect to time), and all who
are on earth (this being the ends of the earth in respect to space).
" And he shall give strength unto his king," that is, Jehovah the
Father will give to his Son all power, and the power of judging,
he alone being King. Nothing else could have been meant, seeing
that as yet there was no king in Judah. "And shall exalt the
horn of his anointed," that is, His powers. God Messiah alone is
King, and he alone is the Anointed; hence his name Christ.
From what has been said, everyone can now see how that these
words, in a single series, have regard to the kingdom of God Mes
siah, to his advent, and, ultimately, to his advent into glory.
6092. It must be observed that the sons of Eli hearkened not
unto the voice of their father, in that J ehovah willed to slay them
(vs. . We meet with their deeds earlier in the chapter [vs.
Thus, with respect to those who are such that they must
be punished, there is nothing for them to say and do.
6093. [I have said, Thy house, and the house of thy father,
shall walk before me even to an age. But now-the saying of Je
hovah, Be it far from me], vs. 30. The things which are prom
ised by Jehovah for an age, such as those which were promised for
an age to Aaron, Phinehas and his house [Exod. are
changed when their descendants become transgressors. This fol
lows from the fact that a promise which looks to things heavenly
is constant and eternal, but promises which look to those who ale
representers, are temporal and therefore are changed. So also
do times change in the world.
7
6094. [Behold, the days come, that I will cut off thine arm],
vs. 31. To cut off the arm is also a customary formula of speech,
meaning to diminish the power.
6095. [And I will raise me up a faithful priest; ... I will
build him a faithful house; and he shall walk before mine anointed
all the days], vs. 35. This is manifestly said of God Messiah
who is the faithful Priest, to whom will be built a faithful house,
This paragraph is emphasized by " Obs., Obs." written in the margin.
130 111 Ad. 4907-4914
I SAMUEL Ill: 1-fH [6096
that is, the heavenly kingdom. This heavenly priesthood will
walk before him, that is, before the Anointed, all the days.
These prophecies a.re so expressed that, in the supreme sense, it
is God Messiah who is meant, and in the inmost sense, those in his
kingdom who correspond to him; thus, the words can at the same
time be applied to these latter.
8
6096. The priests shall bow down to him, "for a piece of
silver, and a morsel of bread" (vs. 36), and this that they may
serve him for a wage. Thus do they offer themselves, and this is
confirmed by the events that follow; they serve merely that they
may have a piece of bread.
I SAMUEL III
1 . . . And the word of J ehovah was rare in those days; vision
Tvas not multiplied.
3 . . . And Samuel lay down in the temple of J ehovah where
the ark of God was;
4 And J ehovah called unto Samuel: and he answered, Behold
me.
5 And he ran unto Eli and said, Behold me . . . And he an
swered, I called not . . .
8 And J ehovah added to caU Samuel the third time . . . And
he arose and went to Eli . . . Then Eli understood that J ehovah
had called the lad.
11 And Jehovah said unto Samuel, Behold, I will do a word in
Israel, which shall tingle both ears of everyone that heareth it.
191 In that day I will confirm against Eli all that I have
spoken concerning his house: . . .
13 And I will shew him that I am he that judgeth his house
for an age; because of iniquity, ...
14, 15 And therefore I have sworn unto the house of Eli: If
the iniquity of Eli's house shall be expiated by sacrifice or by
mincha, even to an age. ... And Samuel feared to tell the vision
to Eli.
16, 17 But Eli called Samuel, . . . And he said, What is the
word that he hath spoken unto thee? ... So shall God do to thee,
and so shall he add, if thou hide from m ~ a word . . .
No. 6095 is emphasized by "Obs." written four times in the margin.
III Ad. 4915 131
6097] THE WORD EXPLAINED
18 So Samuel told him all the words, and hid nothing from
him ...
So Jehovah continued to appear in Shiloh: for Jehovah
revealed himself to Samuel in Shiloh, by the word of Jehovah.
6097. was not multiplied], vs. 1. It was when they
were admonished by threats [because of sin] that vision was multi
plied; and this sin was again condoned, as we read concerning Je
hovah, that he was moved to repentance; but the word that was
spoken was accomplished.
[In the temple of J ehovah where the ark of God re;as], vs. 3.
It is evident from these words that they then had a temple wherein
was the ark.
From vs. 4 seq., it is clearly evident that angels of God Mes
siah spolce roith man in a living voice, as was often the case in the
past. So they spoke to Samuel.
[Behold, I will do a roord in Israel], vs. 11. To do a roord
means to do that which shaH be decreed.
[ S 0 shall God do to thee, and] so shall he add, vs. 17. The
last words are instead of So shall he bless, etc., that is confirm
(see chap. 14
44
).
J ehovah revealed himself to Samuel in Shiloh, by the roord of
J ehovah, vs. From these words it is evident that, in the
supreme sense, God Messiah is called the V\Tord of J ehovah. That
which is done by means of an angel, is done by God Messiah.
Therefore the angel frequently calls himself also Jehovah.
I SAMUEL IV
And .. Israel was smitten before the Philistines:
3 And .. the elders of Israel said, . . . Let us take to us
out of Shiloh, the ark of the covenant of Jehovah, that it come
into our midst . . .
4 So the people sent to Shiloh, and they brought from thence
the ark of the covenant of J ehovah Zabaoth, which sitteth upon
the cherubim: ...
7, 8 Therefore the Philistines were afraid: for they said ...
These are the gods rohich smote the Egyptians with every plague
in the wilderness.
In Ad.
I SAMUEL IV: 1-11 [6098
10, 11 And the Philistines fought, and Israel was smitten,
. And the ark of God was taken; ...
And there ran a man of Benjamin out of the army, and
came to Shiloh . . .
13 And when he came, la, Eli sat upon a seat by the wayside
watching: ...
18 And it came to pass, when he made mention of the ark of
God, that he fell from off the seat . . . and his neck brake, and
he died: ... And he had judged Israel forty years.
19 And his daughter in law, Phinehas' wife, was with child,
. . . and when she heard the tidings . . . she bowed herself and
gave birth....
And she named the child Ichabod, saying, The glory de
parted from Israel: ...
And she said, The glory is departed from Israel: for the
arl. of God is taken.
6098. The ark of the covenant of J ehovah, which sitteth upon
the cherubim (vs. 4). The cherubs were upon the propitiatory,
this being a representation. God Messiah is said to sit upon the
cherubs Kings 19
15
, Ps. 80
1
, 99
1
J, and this because he is over
the angels who guard the way to the tree of life [Gen. 3
24
J. It
must be observed that in the last days of Eli, God Messiah had
utterly departed from the people of J acob, as is evident from
verse to Thus there was then no longer any representa
tion; for the ark was taken by the Philistines and carried away.
I SAMUEL V
1, 9 And the Philistines took the ark of God, and brought it down . . . to
Ashdod; unto the house of Dagon ...
3 And when they of Ashdod arose in the morning, ... behold, Dagon lay
upon his faces on the earth ... ; and they took Dagon and set him again in
his place.
6, 7, 8 Moreover, the hand of J ehovah was heavy upon them of Ashdod,
... and he smote them with emerods ... And ... they said, ... Let the
ark of the God of Israel be carried over unto Gath. . . .
9 And ... when they had carried it over, the hand of Jehovah was in the
city ... and he smote the men of the city . . . and they were beset with
emerods.
10, II Therefore they sent the ark of the God of Israel to Ekron . . . ;
and the Ekronites cried out, ... Send away the ark of the God of Israel, that
it may come again to its own place, that it slay not me and my people; ..
III Ad. 133
6099] THE WORD EXPLAINED
I SAMUEL VI
2 And the Philistines called the priests and the diviners, say
ing, What shall we do to the ark of Jehovah? ...
3 Then they said, If ye send away the ark of the God of Israel,
send it not a\vay emptily; but returning, return him a guilt offer
ing: then we shall be healed, . . .
4 They said, therefore, What shall be the guilt offering . . . ?
And they said, Five golden emerods . . .
11 And they set the ark of Jehovah upon the cart, ..
13 And they of Beth-shemesh . . . lifted up their eyes, and
saw the ark, ...
15 And the Levites took down the ark of Jehovah, ...
19 But he smote the men of Beth-shemesh, because they had
seen the ark of J ehovah; . . .
6099. From this chapter it can be evident that the choir of
angels of God Messiah was in the place where was the ark of the
covenant; for, when taken by the Philistines, it destroyed Dagon,
smote the cities with a plague, and, merely because they had seen
the ark, etc., slew also so great a number of men in Beth-shemesh
[chap. 5
3
,9, 6
19
].
I SAMUEL VII
1 So the men of Kirjath-jearim came, and brought up the ark
of J ehovah, . . .
2 And it came to pass, from the day the ark abode in Kirjath
jearim, that the days were multiplied, and they became twenty
I
years....
3 Then said Samuel unto all the house of Israel, saying, If ye
do return unto Jehovah with all your heart, put away the strange
gods and Ashtaroth from among you, and prepare your heart
unto J ehovah, and serve him only:
4 So the sons of Israel did put away Baalim and Ash
taroth, ...
6 Therefore they gathered together to Mizpeh, and they drew
waters, and poured them out before Jehovah, and fasted on that
day, .
10 And Jehovah thundered with a great voice on that
day upon the Philistines,
134 III Ad. 4924
I SAMUEL VI: [6100
6100. The ark of Jehovah was afterwards transferred from
Shiloh [chap. 4
4
], and b1'ought to Kirjath-jearim (vs. Their
drawing waters and pouring them out before Jehovah (vs. 6), was
a rite of purification, not, I think, described in the books of Moses.
'Vhence it came is not known.
I SAMUEL VIII
1 And it came to pass, when Samuel was old, that he made his
sons judges over Israel.
3 But his sons walked not in his way, for they ... took
bribes, and perverted judgment.
4 Therefore all the elders of Israel . . . came to Samuel unto
Ramah;
5 And said unto him, Behold, thou art old, and thy sons walk
not in thy ways: now therefore make us a king to judge us, like all
the nations.
6 And the word was evil in the eyes of Samuel, . . . there
fore Samuel prayed unto Jehovah.
7 But Jehovah said unto Samuel, Obey the voice of the people
... for they have not rejected thee, but they have rejected me,
that I should not reign over them.
8 According to all the works which they have done from the
day I brought them up out of Egypt and even unto this day,
wherewith they have forsaken me, and served strange gods, so do
they also unto thee.
9 Now therefore obey their voice: howbeit, protesting, thou
shalt protest unto them, and shalt shew them the right of the king
that shall reign over them.
10 Therefore Samuel told all the words of Jehovah unto the
people ...
11 And he said, This will be the right of the king that shall
reign over you: He will take your sons, and set them for himself,
among his chariots, and among his horsemen, and they shall run
before his chariot:
12 And to set for himself captains of thousands, and captains
of fifties; and to plough his ground, and to reap his harvest, and
to make his arms of war, and his instruments of the chariot.
13 And your daughters he will take for spice women, and for
cooks, and for bakers.
III Ad. 135
6101] THE WORD EXPLAINED
14 He will also take your fields, and your vineyards, and your
oliveyards, even the best of the'm, and give them to his servants.
15 And he will tithe your sowings, and your vineyards, and
give to his eunuchs, and to his servants.
16 He will take also your menservants, and your maidservants,
and your young men, even the best of them, and your asses, and
rvill do his work.
17 He will tithe your cattle: and ye yourselves shctll be his as
servants.
18 And if ye shall cry out in that day because of your king
which ye shall have chosen you, J ehovah will not hear you in that
day.
19 Nevertheless, the people ... said, Nay; but there shall be
a king over us;
910 And we also shall be like all the nations; our king shall
judge us, and go out before us, and make our wars.
9l9l Therefore Jehovah said unto Samuel, Obey their voice, and
malce a Icing to reign over them,. . . .
6101. It was sons of Jacob who asked for themselves a king
[chap. 8
5
] ; they also received one. But when these words are re
garded 9 interiorly, then, by the king whom they will receive, is
meant the devil who would reign over them. For it is said in
verse 7, that they had rejected God Messiah, that he should not
reign over them; and in verse 8 (and chap. 10
19
), that even from
Egypt they had served other gods. In verse 9, is told the right
of the king who would reign over them-a right wholly coinciding
with the right which the devil has over idolaters; for idolaters have
no other king. Verses 10 to 18 inclusive, treat of the vineyards,
the fields, the sowing, the chariots, etc., etc., and these words, when
explained interiorly, wholly coincide with the kingdom of the devil.
Therefore, in verse 18, the description closes with the statement
that God Messiah will no longer hear them. This right of the
king was made formal (vs. 19 to 9l9l incr.), and was written in a
book (chap. 10
25
). The kings did not exercise such rights. A
king did not dare even to seize a vineyard, as in the case of Naboth,
etc. [I Kings 9l1
2
-
4
J. Therefore it is no other [than the devil ~
that is here meant.
Reading j'espiciuntuj' for j'espieiunt (they regard).
136 III Ad. 499l7-499l8
I SAMUEL VIII:
6102. The people chose such a king by common consent (vs.
19, But although they had kings, yet the kings did not cease
to be representations of the royal majesty of God Messiah, just
as the priests, Aaron, Eli, etc., were representations of his priestly
dignity. As concerns representation, it matters not who it is that
is the representer; 1 as for instance was Caiaphas, who yet repre
sented the priestly dignity of God Messiah; as the reader may see
above [n. 5540], in respect to Aaron, etc. The kings were
anointed, as also were the high priests; and therefore, because of
the representation of the royal majesty of God 111essiah, they were
held inviolate and sacred; as in the case of Saul, who was not even
injured by David [I Sam. ; and this because by his anoint
ment he represented God Messiah, etc., etc.
6103. As regards representations, they are to be distinguished
into representations such as have place among sons of Israel,
whose faculties concur with the choir of angels, and the representa
tions which had place in the Jewish church, and with others, solely
as to externals-representations which were taken up by a choir
of angels and brought to God Messiah; this being done during
the rites of their church, when the people were sanctified merely
as to externals. Moreover, there are representations of the king
dom of God Messiah by idolaters, such representations having
been taken from the rites of the true church; but these come to the
devil, as likewise do representations by the devil and his crew;
these, however, are contrary representations, and all run into
what is evil; for the devil also makes a representation of the heav
enly kingdom inasmuch as he wishes to occupy it. Certain repre
sentations are intermediate, and these can be distinguished into
their species, etc. There are many such representations, but what
they are can be seen from the others.
6104. Whether in heaven, on earth among men, in animals, in
the vegetable kingdom, the sphere of representations extends even
to the opposite. These points must be well observed. Repre
sentations of the kingdom of God jl'Jessiah even to opposites.
1 [Crossed off by the author:] As, for instance, the devil, for he it was who
led Caiaphas. [The last word is not crossed off, but the last letter is changed
to make the word nominative.]
III Ad. 137
THE WORD EXPLAINED
I SAMUEL IX
1 And there was a man of Benjamin, whose name was Kish, ...
~ And he had a son, whose name was Saul, . . . and there was
no man among the sons of Israel more beautiful than he: from his
shoulder and upward he was higher than any of the people.
3 And the she asses of Kish Saul's father were lost; therefore
Kish said to Saul his son, Take now one of the lads with thee, and
arise, go, seek the asses.
4 So he passed through mount Ephraim, and passed through
the land of Shalisha, but they found not: and they passed through
the land of Shalim, but they were not there: then they passed
through the land of the J eminites, but they found not.
5 When they were come to- the land of Zuph, Saul said to his
lad that was with him, Come, and let us return; . . .
6 But he said unto him, Behold now, there is in this city a man
of God. . . . Come, let us go thither; . . .
7 And Saul said to his lad, Behold, . . . there is not a present
to bring to the man of God: ...
8 And the lad . . . said, Behold, there is found in my hand
the fourth of a shekel of silver: therefore I will give it to the man
of God, to shew us our way.
9 Beforetime in Israel, when a man went to enquire of God, he
spake thus: Come, and let us go to the Seer; for he that is today
called a Prophet was beforetime called a Seer.
10 ... And they went unto the city where the man of God
was.
11 As they went up . . . they found girls going out to drew
water; and they said unto them, Is the seer here?
IQ And they . . . said, He is; . . . for he came to day to the
city; for there is a sacrifice to day for the people in the high place;
13 As soon as ye enter into the city, ye shall straightway find
him, before he go up to the high place to eat:
14 So they went up into the city, and ... behold, Samuel
coming forth over against them, for to go up to the high place.
15, 16 And Jehovah had revealed to the ear of Samuel ...
saying, . . . I will send unto thee a man out of the land of Ben
jamin, and thou shalt anoint him to be leader over my people
Israel, and he shall deliver my people out of the hand of the
138
I SAMUEL IX: [6105-07
Philistines: for I have looked upon my people, because their cry
has come unto me.
17 So Samuel saw Saul; and J ehovah answered him, Behold the
man whom I spoke to thee of; this same shall restrain my people.
18 And when Saul drew near to Samuel . . . and said, Tell
me, I pray thee, which is the house of the seer?
19, Samuel answered Saul, and said, I am the seer: go up
before me unto the high place; ... And to whom is all the desire
of Israel? Is it not thine, and all thy father's house?
And Samuel took Saul and his lad, and brought them into
the chamber, ...
And Samuel said unto the cook, Bring the portion . . . of
which I said unto thee, Set it by thee.
And the coole took up the shoulder, and that which was
upon it, set it before Saul, and said, Behold that which is reserved!
set it before thee, eat: . . .
And when they were come down from the high place into
the city, ...
As they were going down . . Samuel said to Saul, Say
to the lad that he pass on before us, .. that I may cause thee
to hear the word of God.
6105. Saul's being sent out by his father to seek she asses [vs.
3], involves that he is to have dominion over a people which had
then become servile to the lowest degree. The reason why he
sought asses was that he might be led to Samuel.
6106. That a present was offered to prophets and priests when
they were consulted (vs. 7, 8), arises from the command that they
should never come emptily [Exod. 34
20
; Deut. 16
16
]. This
involves something spiritual, for where there is no faith, charity,
etc., etc., the house is said to be empty [Matt. The same
applied also to kings (chap. 10
27
).
6107. Prophets were called Seers (vs. 9), from the vision which
they had, for of old they saw in this way, that is, they saw heavenly
representations, in addition to which, an angel spoke with them,
as is evident from the prophets. Later, however, the angel spoke
bywords without visions, a sign that of old, that is, in the Ancient
Church, the vision was conjoined with speech, but not so after-
wards save with some. That a prophet was called a seer, may be
III Ad. 4938-4940 139
6108-11] THE WORD EXPLAINED
seen stated in verses 9, 11, 18, 19. He is also called" a man of
God" (vs. 10; also 2
27
).
6108. The sacrifice and worship was said to be in a high place
(vs. 12, 14, 19, 25; 10
5
,13) ; this signifies the same thing as high,z
in heaven, etc.
6109. Verse 16. From all that we read in this and the follow
ing chapter, it can be seen as in a mirror that God Messiah rule.y
all the steps, the endeav01's, and the thoughts of man,S as seen in the
circumstance that Saul was sent to seek she asses [vs. 3] ; that they
came to Samuel [vs. 6, 14] ; that there met them three men, etc.,
etc., and what they carried, and whither, and what they said; also
a company of prophets (chap. 10
3
-
5
). Hence conclusion can be
made as to what was written above [no 2532], namely, that the acts
of every individual life are so govemed that they contain things
looking to the Tcingdom of God Messia.h.
6110. In verses 16 and 17, the people is called the people of
Jehova.h (vs. 16, 17), but the people there meant is Ismel. Just
as, by the Philistines are meant those who have been spoken of
from time to time, so here, the royal dignity of God Messia,h is
represented by Saul; so also in verse 20: that everything of Israel's
that is desirable shall be His and all the house of his father.
6111. In the sacrifice, the shoulder (vs. 24) was the most
precious part, being for the priest and the king.
I SAMUEL X
1 Then Samuel took a vial of oil, and poured it upon his head,
and kissed him, and said, Is it not that Jehovah hath anointed thee
leader over his inhe1'itance?
2 When thou art departed from me this day, thou shalt find
two men by Rachel's sepulchre . .. and they will say unto thee,
The she asses which thou wentest to seek are found: and, 10, thy
father . . . is distressed for you, saying, What shall I do for my
son?
2 Here" high" is expressed first by the word ea:ce/$U8 and then by the word
altu8. The two words are practically synonymous, save that exce/$U8 means
exclusively a gl'eat elevation, while altus means high generally, and also low, or
deep.
In his Schmidius' Bible, Swedenborg notes at verse 4 of this chapter:
" Such are the contingencies which, today, are in place of miracles." And in
the margin of chapter 10
2
,3, he wrote: "Likewise contingencies, but here pre
dicted."
140 III Ad. 4941-4944
I SAMUEL X: 1-Q7
3 And when thou ... shalt come to the plain of Tabor, there
shall find thee there three men going up to God to Beth-el, one
carrying three kids; and one carrying three loaves of bread; and
one carrying a sTein of wine: 4
4 And they will ask thee of peace, and will give thee two loaves
of bread; which thou shalt receive of their hand.
5 After that, thou shalt come to Gibeah of God, where are the
garrisons of the Philistines. And... when thou hast entered
there into the city, thou shalt meet a company of prophets coming
down from the high place, and before them a psaltery, and a
tabret, and a pipe, and a harp; and they themselves prophesying.
6 Then the Spirit of J ehovah will come. upon thee, and thou
shalt prophesy with them; and thou shalt be turned into another
man.
7 Therefore it shall be, when these signs are come unto thee,
do thou for thyself what thine hand shall find; for God is with thee.
8 Yet thou shalt go down before me to Gilgal; and, behold, I
will come down unto thee, to offer whole burnt offerings, to sacri
fice sacrifices of peace offerings: seven days shalt thou wait till I
come to thee; that I may make known unto thee what thou shalt do.
9 And . . . when he had turned his shoulder to go from-with
Samuel, God changed his heart into another; and all those signs
came to pass that same day.
10 And when they came there to Gibeah, behold, a company of
prophets met him; and the Spirit of God came upon him, and he
prophesied in their midst.
11 And it came to paSs, when everyone that knew him yester
day and the third day saw that, behold, he prophesied with the
prophets, the people said, . . . What has done this to the son of
Kish? Is Saul.also among the prophets?
IQ . . . Therefore it became a proverb, Is Saul also among
the prophets?
13 And when he had made an end of prophesying, he came to
the high place.
17 And Samuel called the people unto Jehovah in Mizpeh.
18 And he said . . . Thus said J ehovah God of Israel, I
brought up Israel out of Egypt, . .
In his Schmidius' Bible, Swedenborg notes in the margin of verse 3,
"chap. 1
24
, 1620." See also n. 6109 note.
141
61U] THE WORD EXPLAINED
19 And ye have this day rejected your God, who delivered you
out of all your ills and your distresses, when ye said unto him,
Because thou shalt set a king over us. Now therefore stand ye
before Jehovah....
~ o And when Samuel had caused all the tribes of Israel to
come near, the tribe of Benjamin was taken.
~ 1 When he had caused the tribe of Benjamin to come near
. . . and the family of Matri was taken; then Saul the son of Kish
was taken: . . . but he could not be found.
~ ~ Therefore they enquired of J ehovah. . . . And J ehovah
said, Behold, he is hidden among the vessels.
~ 3 And they ran and fetched him thence, and he stood in the
midst of the people; and he was higher than any of the people from
his shoulder and upward.
~ 4 Therefore Samuel said to all the people, Now ye see him
whom Jehovah hath chosen, for there is none like him among all
the people. ...
~ 5 Then Samuel spake unto the people the right of the king
dom, and wrote it in a book, a:nd laid it up before J ehovah. . . .
~ 6 And Saul went home to Gibeah; and they went with him, a
strength, whose heart God had touched.
~ 7 But the men of Belial . . . despised him, and brought him
no present. But he was as one that heareth not.
6112. In the supreme sense, the words, from verses 1 to 6 in
clusive, look to God Messiah; in the inmost sense, to those who are
called sons of the King, princes, leaders. All this can be seen
from what has been said above En. 6110], namely, that the royal
dignity of God Messiah is represented by Saul. Compare the
whole chapter with the time of His advent; the two exactly fit in
with each other. Yesterday and the third day is an expression
frequently used for "before," "formerly "-as in the present
chapter (vs. 11), chapter 14
21
, and here and there elsewhere; and
this, in order that the ternary number may be designated. The
third day and, indeed, the morning, was today.5 Such is the case
Yesterday and the third day is the translation of heri (yesterday) et
1lIUdius tertius. The word 1lIUdi1ts is derived from nunc dies (the day now, to
day). Thus heri et nudi'Us tertius means literally yesterday and now today the
third day, Le., the day before yesterday, this being the day which makes today
the third day.
1 4 ~ III Ad. 4945-4946
I SAMUEL XI: 1-13 [6113
everywhere. In verse 9l6, " Strength" is used for election from
the people.
I SAMUEL XI
1 And Nahash the Ammonite came up, and pitched camp
against J abesh of Gilead: and all the men of J abesh said unto
Nahash, Make a covenant with us, and we will serve thee.
9l But Nahash the Ammonite said unto them, Herein will I
make a covenant with you, in the digging out from you, of every
right eye; and I will set it as shame over all Israel.
3 And the elders of Jabesh said unto him, Grant us seven days,
that we may send messengers to every border of Israel. ...
4 And the messengers came to Gibeah of Saul, ...
5 And, behold, Saul came behind the oxen from the field;
And they told him the word of the men of Jabesh.
6 And the Spirit of God came upon Saul ... and his anger
was kindled greatly.
7 And he took a yoke of oxen, and cut them in pieces, and sent
them to all the borders of Israel by the hands of messengers, say
ing, Whosoever cometh not forth after Saul and after Samuel, so
shall it be with his oxen. And the dread of .Jehovah fell on the
people, and they came out as one man.
11 And it came to pass on the morrow, that ... they smote
Amman until the heat of the day: and it came to pass that they
that remained were scattered, nor were two of them left together.
U And the people said unto Samuel, who is he that said, Shall
SauI re'ign over us? Give up the men that we may slay them.
13 And Saul said, This day 'shall not one be slain; for to day,
J ehovah hath wrought salvation in Israel.
6113. That Saul delivered the people from the Ammonites; 6
that the Ammonites wished to make a covenant, with the condition
that they dig out the right eye; that Saul sent a yoke of oxen to
all the people ;-all this likewise signifies the last times, to wit, that
then there will be no faith, this being the right eye, which also they
wish to tear out. By a yoke of ploughing oxen, is signified that
they will then be under the yoke in respect to the doctrine of faith
in God Messiah. Therefore they will be delivered. Israel's de
liverance at the last time, represented by Saul.
The autograph has Philist-ines.
III Ad. 4947-4948 143
THE WORD EXPLAINED
I SAMUEL XII
1 And Samuel said unto all Israel, Behold, I have given heed
to your voice . . . and have made a king to rule over you.
~ And now, behold, the king walketh before you: ...
3 Behold me; answer against me before Jehovah and before
his anointed: whose ox have I taken? and whose ass have I taken?
and whom have I oppressed? whom have I straitened? and of whose
hand have I received a bribe that I should hide mine eyes because
of it? then I rvill restore it you.
4 And they said, Thou hast not oppressed us, neither hast thou
straitened us, nor taken ought from the hand of a man.
5 Therefore he said unto them, J ehovah is witness against you,
and his anointed is witness this day, that ye ha,ve not found ou,ght
in my hands. And they said, He is witness.
7 Now therefore stand still, and I will determine with you be
fore J ehovah as to all the righteou,s acts of J ehovah rvhich he did
to yott and to your fathers.
8 When ... your fathers cried unto Jehovah, Jehovah sent
Moses and Aaron . . .
9 But they forgot J ehovah their God; therefore he sold them
into the hand of Sisera, . . .
10, 11 Yet when they cried unto Jehovah and said, 'Ve have
sinned, because we have forsaken J ehovah and have served Baalim
and Ashtaroth: ... Jehovah ... delivered you .
14 If only ye will fear Jehovah, and serve him, then shall
ye be, both ye and your king that shall reign over you, following
after Jehovah your God:
15 But if ye ... rebel against the mouth of J ehovah, the
hand of Jehovah shall be against you, and against your fathers.
17 Is it not wheat harvest to day? I will cry unto J ehovah,
and he will send voices and rain; . . .
18 Then Samuel cried unto Jehovah, and God gave voices and
rain in that day: ...
~ o And Samuel said unto the people, . . . turn not aside from
after J ehovah, . . .
~ 5 But if doing, ye do wickedly, both ye and your king shall
be consttmed.
144
I SAMUEL XII: [6114
6114. These words spoken by Samuel, also have regard to the
last times, for Samuel represents the priestly dignity of God Mes
siah, which was now distinct from the royal dignity. Previously,
they had been conjoined, for the high priests judged the people;
thus the people then consulted God Messiah by means of the high
priest.
It must be observed that it was denounced to them, that if they
rebelled against the mouth of Jehovah, the hand of Jehovah would
be against them and against their fathers (vs. 15) ; and that they
and their king would be consumed [vs. As to who is meant
by the fathers and by the king, in the interior .Yense,7 see above.
I SAMUEL XIII
3 . . . And Saul blew the trumpet throughout all the land,
saying, Let the Hebrews hear.
5 And the Philistines were gathered together to fight with
Israel, . . . chariots . . . and horsemen . . . and people a.Y the
sand which is on the sea shore in multitude: . . .
6 And . . . they saw that they were in a strait, in that the
people were driven into caves, and into thickets, and into the rocks,
and into places of defence, and into pits.
7 And the Hebrews went over Jordan to the land of Gad and
Gilead. As for Saul, he was yet in Gilgal; but all the people were
trembling behind him.
8 And when he had waited seven days, . . . and Samuel came
not to Gilgal; . . .
9 Saul said, Bring unto me the whole burnt offering, and the
peace offerings. And he offered the whole b'urnt offering.
10 But it came to pass, he had scarce made an end of offering
the whole burnt offering, when, behold, Samuel came. Then went
out Saul to meet him, that he might bless him.
11 But Samuel said, What hast thou done? And Saul said,
When I saw that the people were scattering from-with me, and
that thou earnest not at the set time, but the Philistines were
gathered together at Michmash;
Ifl I said, The Philistines will now come down to me to Gilgal,
and 1 have not supplicated the faces of Jehovah: therefore 1 too!.
mind, and oltered a whole burnt offering.
1 [Crossed off by the author:] will perhaps appear in some other way.
IH Ad. 4949-4950 145
6115] THE WORD EXPLAINED
13 Then Samuel said to Saul, Thou hast done foolishly:
for Jehovah would surely have made firm thy kingdom over Israel
for ever:
14 But now thy kingdom shall not stand: J ehovah hath sought
him a man after his own heart; and J ehovah will command him to
be prince over his people; because thou hast not kept that which
J ehovah commanded thee.
19 Now. there was no craftsman found throughout all the land
of Israel: for the Philistines said, Lest perchance the Hebrews
make sword or spear.
9W Therefore all Israel went up to the Philistines, to sharpen
every man his share, and his hoe, and his axe, and his shovel.
n They had only a file for the edges of the shares, . . .
QQ Therefore ... in the time of battle, there was neither
sword nor spear found in the hand of all the people . . . only
with Sau! and with J onathan his son was there found.
6115. Saul now wished to attribute to himself that also which
. pertained to the priesthood, as we read in verses 9 and IQ. He is
rebuked by Samuel-also because he had not consulted J ehovah
[vs. 13]. Thus he wished to be a king, not under God Messiah,
but to reign as supreme and, at the same time, to perform the office
of the priesthood. Therefore he now suffered himself to be se
duced by the devil, so that he aspired to the same thing as the devil.
Therefore it was foretold that another king would be created, who
would represent the royal dignity of God Messiah (see vs. 14 and,
furthermore, chap. 15, vs. QQ, Q3, and Q6, Q8, Q9, 35).8 That
they were driven into caves and thickets, etc.
9
(vs. 6), and that
there was no sword or spear found in the hand of all the people
(vs. 19-QQ incl.) -this also has regard to the last times when He
will rule who is represented by Saul. As to what a sword, a spear,
a cave, are in the interior sense, in the more interior, and in the in
most, see above [n. 59Q9, 5999; 4Q83; 3069-70, 31Q8].
Thus, the representations are .chamged; for when Saul repre
sents the devil, he is given the power of oppressing the church;
and again, being delivered from him, he then represents God Mes
siah.
These references are a later addition to the text.
Schmidius here omits a passage which he supplies in his Errata. The
correct translation would be in that the people were driven and hid themselves
in caves, etc.
146 III Ad. 4951-4953
I SAMUEL XIV:
By the Philistines, they are now called Hebrews (vs. 19,* chap.
14
11
,21).
I SAMUEL XIV
And Saul tarried in the uttermost parts of Gibeah . . . and
the people that were with him were about six hundred men;
3 And Ahiah . . . the priest of J ehovah in Shiloh, wearing
an ephod. ...
6 And J onathan said to the lad that bare his arms, Come, and
let us go over unto the garrison of these uncircumcised: . . .
10 And if they say thus, Come up unto us; then we will go
up: ...
11 So both of them discovered themselves unto the garrison of
the Philistines: and the Philistines said, Behold, the Hebrews com
ing forth out of the holes where they were hidden.
And . . . they said, Come up to us, . . .
13 So J onathan went up . . . and the bearer of his arms af
ter him. And they fell before J onathan; . . .
18 And Saul said unto Ahiah, Bring hither the ar/. of God;
for the ark of God was present that day, and the sons of Israel.
Then Saul and all the people that were with him . . . came
to the battle; ...
And there were Hebrews with the Philistines, as yesterday
and the third day, which went up with them....
And the man of Israel was wearied that day: yet Saul
adjured the people, saying, Cursed be the man that eateth bread
until evening, that I may take vengeance on mine enemies. So all
the people tasted not bread.
And all the land came into a wood where was honey upon
the faces of the field.
And the people came into the wood, and there, 10, a stream
of honey; and there was none that brought his hand to his
mouth....
But Jonathan heard not when his father adjured the
people: and he put forth the end of the staff that was in his hand,
and dipped it into an honeycomb, and brought his hand to his
mouth; then his eyes were opened.
And J onathan said, My father hath troubled the land; see,
* The autograph has "3, 7."
III Ad. 4954
147
6116] THE WORD EXPLAINED
I pray, that mine eyes are enlightened, because I tasted a little of
this honey.
30 But, indeed, would that the people, eating, had eaten this
day of the spoil of their enemies, which they found; for sttrely 1
there was not a greater slaughter among the Philistines.
31 And they smote the Philistines that day....
Therefore the people flew upon the spoil, and they took
flock and herd . . . and the people ate them with the blood.
33 And when they told Saul, saying, Behold, the people are
sinners before J ehovah, in eating with the blood, he said, Ye have
dealt treacherously: roll a great stone unto me this day.
34 . . . Bring me a man his ox and a man his sheep, and slay
them here, and eat, and sin not against J ehovah in eating with the
blood.
35 And Saul built an altar to Jehovah; this he rnade a be
ginning to build an altar to J ehovah.
37 And Saul enquired of God, Shall I go down after the
Philistines? ... But he answered him not that day.
38 Therefore Saul said, Draw ye near hither, and learn where
in this sin hath been done this day;
39 For ... though it be in Jonathan my son, dying he shall
die....
40 And he said unto all Israel, Ye shall be on one side, and I
and J onathan my son will be on the other side....
41 Then Saul said unto Jehovah God of Israel, Give the inno
cent. And Saul and J onathan were taken: . . .
And Saul said, Cast between me and J onathan my son.
And J onathan was taleen.
44 And Saul said, So shall God do, and so shall he add: for
dying, thou shalt die, J onathan.
45 But . . . the people delivered J onathan, that he died not.
And there was sore war against the Philistines all the days
of Saul; and Saul looked around for . . . every son of
and added him unto himself.
6116. That the land of Canaan abounded with honey, see
verses That they cast a lot when a man doing injury was
to be taken, see verses
1 SchmidiuS here adds the explanatory words "it is because of this."
148 III Ad. 4955-4956
I SAMUEL XV; 5-35-XVI; 1 - ~ 3
I SAMUEL XV
5 And when Saul came to a city of Amalek, and had set snares by the
river,
6 Saul said unto the Kenite, Go, depart, get thee down from the midst of
Amalek ... for thou didst mercy with all the sons of Israel when they went
up out of Egypt; and the J(enite depa'rted fl'om the midst of Amalek.
7 Then Saul smote Amalek fl'om IIavilah until thon comest to ShU" .
9 But Saul ... spared Agag, and the best of the flock and of the oxen .
20, 21 And Salll said unto Samuel ... The people took of the spoil, the
sheep and the oxen . . . to sacrifice unto J ehovah. . . .
2!'J And Samuel said, Hath Jehovah plea<lul'e in whole bu,rnt otT61'ings and
sacrifices equally as in ,giving heed to the 'Voice of J ehovah? Behold, to give
heed is better than sacrifice, to obey, than the fat of m1ns.
!'J3 For the sin of witchcmft is rebellion, and iniqu'ity and Teraphim,
tl'ansgression; becU11se th011 hast rejected the word of J ehovah, he hath also "e-
jected thee, that thon mt not king.
26 ... I will not return with thee; for thou hast I'ejected the word of
Jehovah, and Jehovah hath rejected thee, that thou art not king OV61' Israel.
28 ... Jehovah hath cut off the kingdom of Israel fl'om upon thee this
day; and hath given it to thy companion that is better than th01!.
29 And also the unconquel'ed one of Ismel doth not lie, nor wUl he repent;
for he is not a man that he should ,epent.
35 And Sam1lel added not to see Sa'ul until the day of his death; fO!'
Samuel moumed over Saul, but Jehovah repented that he had ma.de Saul king
over Israel. -
[For the Explanation, see n. 6115.]
I SAlIIUEL XVI
1 Therefore Jehovah said unto Samuel, ... Fill thine horn
with oil, and go, I will send thee to J esse the Bethlehemite: . .
4 So Samuel . . . came to Bethlehem. . . .
5, 6 . . . And he sanctified J esse and his sons. . . . And . .
he saw Eliab, and said, Surely, his anointed is before Jehovah.
7 And J ehovah said unto Samuel, Look not to his shape and
the height of his stature; because I have rejected him; for not what
man seeth; for man seeth wha,t is before the eyes, but J ehovah seeth
what is in the heart.
10 And J esse made his seven sons to pass before Samuel. But
Samuel said unto Jesse, Jehovah hath not chosen of these.
11 Then Samuel said unto J esse, Are the young men finished?
And he said, There remaineth yet the ymlngest, but, lo, he feedeth
the flock. And Samuel said unto Jesse, Send and fetch him; ...
1 ~ He sent, therefore, and brought him in, and he was ruddy
149
6117] THE WORD EXPLAINED
and withal beautiful to the eyes and good to the sight. Then Je
hovah said, Arise, anoint him: . . .
13 So Samuel took the horn of oil, and anointed him in the
midst of his brethren. And the Spirit of J ehovah came upon
David from that day and forward. ...
14 So the Spirit of J ehovah departed from-with Saul, and an
evil spirit from-with J ehovah troubled him.
15 Wherefore Saul's servants said unto him, Behold now, an
evil spirit of God troubleth thee.
16 Let our lord say to thy servants ... that they seek out a
man, a skillful player of the harp; for it shall come to pass, when
the evil spirit of God is upon thee, that he shall play with his hand,
that it may be well with thee.
17 Then Saul said unto his servants, Look round about for a
man for me, ...
18 Then answered one of the servants and said, Behold, I have
seen the son of J esse the Bethlehemite, skilled in playing, and
mighty in strength, and a man of war, and prudent in matters,
and a shapely man; and Jehovah is with him.
19 [And] Saul sent messengers unto Jesse, ...
20 And J esse took an ass of loaves, and a skin of wine, and
one kid of the she goats, and sent them by the hand of David his
son to SauI.
22 Therefore Saul sent to Jesse, saying, Let David, I pray
thee, stand before me, for he hath found grace in mine eyes.
23 And it came to pass, when the spirit of God was upon Saul,
and David took an harp, and played with his hand, that rest was
given to Saul, ...
6117. Kings were anointed with oil frOm a vial, as was Saul
(chap. 10
1
); and from a horn (chap. 16
1
,13). That the spirit of
God came upon David then and afterwards, see verse 13, that is,
that he prophesied; as also did Saul when he was anointed king
[chap. 1010]. Thus, two kings were e n d o w ~ d with the spirit of
God. An evil spirit is also called the spirit of God (vs. 15, 23),
because God rules all spirits; nor can they do ought from any
other source.
150 III Ad. 4957-4959
I SAMUEL XVII: 4-51
I SAMUEL XVII
4 And there went out of the camp of the Philistines, a man of
war named Goliath, of Gath, . . .
10 And the Philistine said, I defy the rank of Israel this
day..
17 And Jesse said to David his son, Take now for thy brethren
an ephah of this parched corn, and ten loaves. . . .
18 And thou shalt visit thy brethren with peace . . .
~ ~ Therefore David left the vessels from upon him under the
hand of the keeper of the vessels, and ran into the rank, and came
and asked his brethren concerning peace.
~ 3 And as he talked with them, Behold, the man of war came
up, the Philistine of Gath, Goliath by name, . . . and spake ac
cording to the same words: and David heard them.
~ 4 And all the men of Israel, when they saw the man, fled from
him, ...
~ 6 And David said unto the men standing by him, saying ...
Who is this uncircumcised Philistine, that he hath shamefully de
fied the ranks of the living God?
3 ~ Then David said to Saul, Let no man's heart fail because
of him; thy servant will go and fight with this Philistine.
36 Both the lion and the bear did thy servant smite; therefore
this uncircumcised Philistine shall be as one of them, in that he
hath shamefully defied the ranks of the living God.
40 And he took his staff in his hand, and chose him five smooth
stones out of the river, and put them in a shepherd's bag ...
and his sling was in his hand: . . .
2
45 And David said to the Philistine, Thou comest unto me
with a sword, . . . but I come unto thee in the name of J ehovah
Zabaoth, the God of the ranks of Israel, ...
49 And David put his hand in his bag, and took thence a
stone, and the sling cast it, and smote the Philistine in his fore
head, that the stone sunk into his forehead; and he fell upon his
faces to the earth.
50 So David prevailed over the Philistine with a sling and with
a stone, ...
In the margin of his Schmidius' Bible, Swedenborg here enters the note
"C. XXV: 29."
151
6118] THE WORD EXPLAINED
51 [And] David ran, ... and took his sword, ... and
slew him, and cut off his head therewith.
6118. Respecting David, it must be observed that he was al
most the only one among the kilngs of the Jewish people who rep
1'esented God Messiah throughout his life; for he remained such
even to his death. The other kings, such as Saul, etc., did indeed
represent God Messiah as to the royal dignity, for which reason
there was anointment, etc.; yet they did this no further than the
royal dignity separated from their persons. For the rest, some
kings represented an angel of light in the beginning, who after
wards became an angel of shade, as in the case of Saul, etc. [chap.
16
14
]. As regards David, he represented God Messiah through
out his life. Wherefore also in the Psalms almost everywhere, by
David is meant God Messiah. He is now the first 3 by election,
in that he was the youngest, for that he despised the birthright
among men, can be evident from Esau [Gen. 9l5
34
] , etc., etc.
Moreover, the words of praise respecting David likewise repre
sent the acts of his life; as, for instance, that by his harp he cast
evil spirits out of Sa'ltl [chap. 16
23
]. By the harp and its melody
is meant all that which makes an evil spirit to be expelled from a
man, as do songs from faith in God Messiah, and much else of the
like kind. His slaying Goliath [vs. 51], represents that God Mes
siah slays the Leviathan/ the description of Goliath being exactly
fitting to the latter. The several particulars in the text can be
explained as follows: 5 That David did this without weapons, hav
ing only a shepherd's staff and a sling (as to what is meant by a
sling, it is the finger of God by which this slaying was done) ; 6
and this, that it might at the same time be signified that nothing is
from man. Therefore, the wars of David are called the Wars of
Jehovah (I Samuel 18
17
).
I SAMUEL XVIII
1 And , . , the soul of J onathan was knit with the soul of
David, and J onathan loved him as his own soul.
3 Reading primus for primum.
Leviathan is mentioned only four times in the Scriptures, namely, Ps. 74
14
,
104
26
, Isa. B7
1
, Job. 411. See particularly the last two references.
The remainder of this paragraph is emphasized hy " Ohs. Ohs." written in
the margin.
I[CrosSed off by the author:] for it was provid- nothing was from David.
159l III Ad. 4960-4967
I SAMUEL XVIII: 1-17-XIX: 9 - ~ 4 [6119
~ And when Saul took him at that time, and would not let him
return to the house of his father,
3 J onathan and David made a covenant, because he loved him
as his own soul.
4 And J onathan stripped himself of the robe that was upon
him, and gave it to David, and his garments, . . .
6, 7 And it came to pass ... , when David returned from
smiting the Philistine, that women came out from all the cities of
Israel, for song and for dances, to meet Saul the king ... And
the women answered and said, Saul hath smitten his thousands, and
David his ten thousands.
8 Therefore Saul was very wroth, and the saying was evil in
his eyes....
10 And it came to pass on the morrow, that the evil spirit of
God came mightily into Saul, and he prophesied in the midst of the
house: ...
1 ~ And Saul was afraid of David, because J ehovah was with
him, ,but was departed from-with Saul.
13 Therefore Saul removed him from-with him, and made him
his prince over a thousand; . . .
14 And David bore himself prudently in all his ways; and Je
hovah was with him.
17 And Saul said unto David, Behold my elder daughter
Merab, her will I give thee to wife: only be thou unto me a son of
vigor, and fight the wars of Jehovah. ...
6119.* By Jonathan are meant the sons of the King who are
in things inmost. These are loved by David, that is, by God Mes
siah (vs. 1 to 4 incl.). When the evil spirit moved Saul (another
interpreter 7 has" moved him in a prophetic way"), it is sa,id that
he also prophesied (vs. 10) ; but confer n. 6103 above.
I SAMUEL xrx
9, 10 And an evil spirit of .rehovah came upon Saul, as he sat
in his house with his spear in his hand: . . . And Saul sought to
smite David....
* [Preceding this paragraph, the following is crossed off by the author:]
That Jonathan loved David, or that the soul of the one was knit with the soul
of the other [vs. 1], represents mutual love.
7 Namely Tremellius.
III Ad. 4968-4969 153
6120] THE WORD EXPLAINED
11 Saul also sent messengers to David's house ... to slay
him..
12 And Michallet David down through a window, and he
escaped.
13, 16 Then Michal took teraphim, and laid it in the bed, and
put a covering of she goats for its pillow, and overlaid it with a
garment And the messengers came, and behold, teraphim in
the bed .
18 And David ... came to Samuel to Ramah, . . .
And Saul sent messengers to take David. But they saw a
company of prophets prophesying, and Samuel stood over them,
at their head; and the Spir:it of God came upon Saul's messengers,
and they prophesied, even they.
Therefore they told Saul, and he sent other messengers;
and when they prophesied, even they, Saul continued .and sent the
third messengers, a.nd they prophesied, even they.
Then went he also to Ramah, . . . and he asked and said,
Where are Samuel and David? And one said, Behold, they be at
Naioth in Ramah.
Therefore he went thither ... and the Spirit of God came
upon him also, and he went on, and prophesied, until he came to
N aioth in
And there he stripped off his garments, and prophesied,
even he, before Samuel, and fell down naked all that day and all
that night. Wherefore they say, Is Saul also among the prophets?
6120. That a prophetic spirit fell upon men of all sorts, as for
instance, upon Saul's messengers, nay, and upon Saul himself, al
though at the time he was troubled by an evil spirit (spoken of at
times above), see verses Therefore, the gift of prophecy
was not a peculiar gift, that is, it was not confined to those only
who were loved by God Messiah. There were companies of
prophets [vs. but they were not good because of this. As to
the manner in which certain of the prophets comported themselves,
to wit, that from the spirit they did many things which seem even
unbecoming, see vs. Hence it can be seen that companies of
prophets sometimes ran about in torn garments, naked, covered
with dust, in filth, etc. If they did such things at this day, there
would be none who would not call them insane. Thus it must be
154 In Ad. 4970-4971.
I SAMUEL XX: 1-4Q-XXI: 1-6
supposed that some gave out prophecies, while others acted in this
way. In a word, they were moved by spirits, and some, even by
evil spirits, as, for instance, Saul, in that he also is said to have
prophesied.
I XX
1 And David fled from Naioth in Ramah, and came and spake before
.Jonathan, ...
3 And David sware, moreover, and said, Knowing, thy father knoweth that
1 have found g'race in thine eyes; therefore he saith, Let not Jonathan know
this, lest perchance he be afflicted with grief: ...
5 ... Send me away, that I may hide myself in the field, even tmto the
third evening. ...
8 And thou shalt do m67'cy with thy servant; fo,' thou hast b"mlght thy
se,'vant into a covenant of J ehovah with thee. . ..
11, 13, 14, 15 And Jonathan said unto David ... So shall Jehovah do to
Jonathan and so shall he add; when evil against thee shall please my father,
then I will ... send thee away ... If I still live, thou shalt not do the mercy
of Jehovah with me, that I die not: but thou shalt not cut off thy mercy from
with my house ...
17 And Jonathan added to adjure David, because of his love to him; fo,' he
loved him with the love of his own soul.
35, 41 And it came to pass in the morning, that Jonathan went out into the
field ... And ... David arose and fell on his faces upon the earth, and
bowed himself down three times; .
4g Then Jonathan said to David, ... Jehovah be between me and thee,
and between my seed and thy seed, even to an age.
I XXI"
1 And David came to Nob to Ahimelech the priest:
g, 3 And David said ... Give me five loaves or as much as is present.
4 Then the priest answered David and said, There is no common bread
under mine hand, but the"e is only the b"ead of if only the have
kept themselves f"om woman.
5 And David answered the priest and said, Tndeed woman has been ,'e
moved from us, as yesterday, the third day, when I went fo,thj and the vessels
of the lads W67'e sanctified; but itself 8 in a mnnner 'p"ofaM; m01'eOV67', it will
be dealt with holily [this dayI by the
6 Therefore the priest gave him the holy, in that there was no b"ead the"e
save the breads of faces, sepamted from before J ehovah, that they might p,a
hot bread in the day when it was to be taken awa.y.
* Schmidius, following the Hebrew numeration, puts the last verse of chap
ter XX in the A.V. as verse 1 of chapter XXI. Consequently, verse g in
Schmidius is verse 1 in the A.V., and so on. The translation follows the num
bering in the A.V.
Schmidius interprets this as meaning the bread.
Omitted by Schmidius.
155
THE WORD EXPLAINED
I SAMUEL XXII
3 And David went thence to Mizpeh of Moab; and he said unto the king
of Moab, I pray thee, let him go forth,' my father and my mother, with you,
till I know what God will do for me.
I SAJllUEL XXIII
1 Then they told David, saying, Behold, the Philistines fight against
Keilah ...
9 Therefore David enquired of J ehovah, saying, Shall I go and smite these
Philistines; and Jehovah said unto David, Go, and smite the Philistines, and
deliver Keilah.
I SAMUEL XXIV'"
2, 3 And Saul .. went to seek David ... And he came to
the sheepcotes by the way, where was a cave; and SauI went in to
cover his feet: . . .
4 And the men of David said unto him, Behold the day, of
which. J ehovah spake unto thee: Behold I give thine enemy into
thine hand, that thou mayest do to him as shall be good in thine
eyes. And David arose and cut off the border of Saul's robe
privily.
5 But David's heart smote him, because he had cut off
the border .
8 And David arose afterward, and went out of the cave, and
cried after Saul, saying, My lord, the king. And when Saul
looked behind him, David bowed his faces to the earth and adored.
9, 12, 14 And David said to Saul, ... Jehovah shall judge
between me and thee, and J ehovah shall take my vengeance of thee;
but mine hand shall not be against thee. . . . After whom is the
king of Israel come out? after whom dost thou pursue? after a
dead dog; after a s'ingle flea.
16 ... And Saullifted up his voice and wept.
17 And he said to David, Thou art more righteous than 1.
21 Therefore swear unto me by Jehovah; if thou shalt cut off
my seed after me; and if thou shalt destroy my name out of my
father's house.
Swedenborg perhaps underscored the word exeat (let him go forth) be
cause of the singular form of the verb, when yet its subject is plural. This is
of frequent occurrence in the Hebrew Scriptures.
* Schmidins, following the divisions of the Hebrew Bible, commences this
chapter with what, in the A.V., is the last verSe of chapter 93. The present
text follows the numbering in the A.V.
156
1
I SAMUEL XXIV: [6Ul
6121. As sometimes previously observed, certain expressions
were in familiar use between two men, which are applicable to God
Messiah himself; such as to find grace in one's eyes ([ chap.
vs. 3) ; to do mercy with a servant, and their calling themselves
servants [ibid., vs. 8]; thou hast brought thy servant into a
covenant of J ehovah [ibid.]; to do the mercy of J ehovah (ob
serve! [ibid.] vs. 14) ; he loved him with the love of his soul (vs.
17) ; he fell on his faces upon the earth, and bowed himself down
three times (vs. 41); "even to an age" (vs. David also
adored [Saul] (chap. words of humiliation, such as, thou
pursuest after a dead dog, after a single flea (vs. 14); [Abigail
adored David] (chap. 24).
I SAMUEL XXV
And there was a man in Maon, . . . and the man was very
great, for he had three thousand sheep, and a thousand goats: . . .
3 And the name of the man was Nabal; and the name of his
wife Abigail: and she was a woman of good understanding, and
beautiful in form: but the man was harsh and evil in his deeds ...
4 And David heard in the wilderness that Nabal was shearing
his sheep.
5 And David sent out ten lads, and David said unto the lads,
Get you up to Carmel, and go unto Nabal, and ask him in my
name concernmg peace.
6 And thus shall ye say to him, Be thou long lived, that thou
be at peace, and thine house at peace, and all thou hast, at peace.
7 And I have heard that thou hast shearers: now thy shepherds
were with us; we shamed them not, neither was there any lack unto
them, all the days they were in Carmel.
8 Ask thy lads, and they will shew thee. Wherefore let the
lads find favour in thine eyes: . . . give, I pray thee, whatsoever
thine hand findeth, unto thy servants, and to thy son David.
9 So David's lads came, and spake to Nabal ...
10 But Nabal ... said, Who is David? or who is the son of
Jesse? this day there be many servants that break -away, a man
against his master. '
11 Shall I take my bread, and my water, and my flesh that I
have killed for my shearers, and give it unto men, whom I know
not whence they be?
III Ad. 157
THE WORD EXPLAINED
12 So David's lads ... came and told him according to all
those words.
13 Wherefore David said unto his men, Gird ye on, every man
his sword; . . . and David also girded on his sword. So there
went up after David about four hundred men. . ..
14 And one of the lads told Abigail, Nabal's wife, saying, Be
hold, David sent messengers out of the wilderness to bless our
rnaster; and he railed on them.
15 But the men were very useful unto us, nor were we shamed,
neither was there any lack, all the days we were conversant with
them, when we were in the field:
16 They were a wall around us both night and day, all the
days we were with thern feeding the sheep.
17 Therefore, consider and see what thou wilt do; . . . he is
such a son of Belial, that a man cannot speak to him.
18 Then Abigail made haste, and took two hundred loaves, and
two skins of wine, and five sheep ready dressed, and five sea,hs 2 of
parched corn, and an hundred clusters of raisins, and two hundred
dried figs, and laid them on asses.
19 And she said unto her lads, Pass over before m ~ .... But
she told not her husband Nabal.
20 And it was so ; she was carried on an ass, and alighted in a
secret place of the mountain, and, behold, David and his men came
down over against her, ...
21 For David had said, Only in vain have I kept all that this
man hath in the wilderness, . . . and he hath requited rne evil for
good.
22 So do God unto the enernies of David, and so add to do, if I
leave of all that pertaineth to hirn, even to the light of thernorning,
any that pisseth against the wall.
23 Therefore when Abigail saw David, she . .. fell on her
faces before the faces of David, and adored to the earth.
24 And she fell before his feet, and said, In me, my lord, in
me is the iniquity: let only thine handmaid, I pray thee, speak in
thine ears, and hear the words of thine handmaid.
25 Let not my lord, I pray thee, set his heart against this man
Belial, even against Nabal: for as his name is, so is he; N abal is
his narne, and folly is with hirn: but I thine handmaid saw not the
lads of my lord, whom thou didst send.
'See n. 6133 note.
158
I SAMUEL XXV:
Now therefore, my lord, J ehovah liveth, and thy soulliveth,
in that Jehovah hath withholden thee from coming with bloods,
and thine hand from avenging thee. Therefore, let thine enemies,
and they that seek evil to my lord, be as N abal.
And now is this blessing which thine handmaid hath brought
unto my lord, that it be given unto the lads that go at my lord's
feet.
Talce away, I pray thee, the transgression of thine hand-
maid: for Jehovah, making, will make my lord a sure house; in that
my lord hath fought the wars of Jehovah, and evil hath not been
found in thee from thy days.
Though a man has risen to pursue thee, and to seek thy
soul: yet the soul of my lord shall be bound in the bundle of them
that live with J ehovah thy God; but the soul of thine enemies, he
shall cast forth in the middle of the palm of a sling.
30 Then it shall come to pass, when Jehovah ... shall have
appointed thee prince over Israel;
31 That this shall not be . . . for a stumbling block of heart
unto my lord, that thou hast shed blood without cause, . . .
33 And David said to Abigail, Blessed be Jehovah God
of Israel, which sent thee this day to meet me: . . . and blessed be
thou, which hast held me back this day that I come not with bloods,
and that mine hand doth not avenge me.
34 For in very deed, . . . except thou hadst hasted and come
to meet me, if there had been left unto Nabal by the morning light
one that pisseth against the wall.
35 So David took of her hand that which she had brought
him, and said unto her, Go up in peace to thine house; see, j have
hearkened to thy voice, and have received thy faces.
36 So AbigaiI came to Nabal; and, behold, he held a feast,
. . . and Nabal's heart was merry within him, and he was very
drunken: wherefore she told him not a word, little or great, until
the moming light.
37 But it came to pass in the morning, . . . his wife told him
these words; hence his heart died within him, so that he became as
a stone.
38 And it came to pass about ten days after, that Jehovah
smote N abal, and he died.
39 And when David heard that Nabal was dead, he said,
Blessed be Jehovah that hath avenged the vengeance of my shame
159
THE WORD EXPLAINED
at the hand of N abal. . . . Then David sent and spake with
Abigail, to take her to him to wife.
40 Therefore the servants of David came to Abigail ..
41 And she arose, and bowed herself down on her faces to the
earth, and said, Behold, let thine handmaid be a servant to wash
the feet of the servants of my lord.
4Q So Abigail hasted, and arose, and was carried upon an ass,
and her five damsels going at he1' foot; so she departed after the
messengers of David, and became his wife.
43 David also took Ahinoam of Jezreel; and they were also
both of them his wives.
3
6122. In this chapter, by Nabal and Abigail are represented
the things which now follow. God Messiah is represented by
David (as said above [no 6118]); the Jewish people by Nabal; 4
and the representative church, which, being instituted according
to order, was almost like the Ancient Church, by Abigail, whom
later the Messiah, understood by David, took to wife, while
vengeance was taken on those who are signified by NabaV
6123. [And the man was very great, for he had three thousand
sheep, and a thousand goats], vs. 9l. By Nabal 4 is described the
people to whom the truly representative church was conjoined as
wife. He is described as being very great, having sheep and goats.
6124. [And the name of his wife Abigail: and she was a woman
of good understanding, and beautiful in form: but the man was
harsh and evil in his deeds], vs. 3. By Abigail is described the
church which, like the primitive church, was "of good under
standing," that is to say, which understood what was represented
by the types, etc.; and" beautiful in form "-respecting this, see
above [no 5 7 ~ 7 5 J . In the more interior sense, beauty is good
ness, in the inmost sense, it is holiness. The husband, that is, the
people, is again described, being the man to whom Abigail was
wife.
6125. Verses 4 and 5. Here,5 as elsewhere, God Messiah is
represented by David, as can be evident from many passages.
3 In his Schmidius' Bible, at each verse in this chapter (except the first and
the last) Swedenborg made two short vertical lines in the margin.
The autograph has Naboth.
Reading hie for sic.
160 III Ad. 4973-4978
I SAMUEL XXV: Q-13 [61Q6-31
6126. [Be thou . . . at peace, and thine house at peace, and
all thou hast, at peace. ... Thy shepherds were with us; toe
shamed them not . .. all the days they were in Carmel], vs. 6, 7.
He asks concerning peace,' and prays that all things might be at
peace; and he tells of the favors he has bestowed on Nabal's
shepherds, thus on their fathers, etc., and so on their church, " aU
the days."
6127. [Ask thy lads, and they will shew thee. . . . Give, I
pray thee, whatsoever thine hand findeth, unto thy servants, and
to thy son David], vs. 8. The lads told of these things, that is,
of these favors; therefore, he wills that they receive those who
were sent to that people; 6 in accordance with what the Messiah
said, namely, that many were sent to those who were in the vine
39
yard, but they were cast out [Matt. Q1
33
- , Mark 1Ql-8, Luke
Q09-15] Moreover David calls himself his son, and this because
the Messiah was born among them.
6128. [So David's lads spake to Nabal ... But Nabal
said . .. Who is David? this day there be many servants
that break away], vs. 9, 10. But Nabal did not acknowledge
David, just as the people did not acknowledge God Messiah; nay,
he attacked him with invectives, just as the people attacked the
Messiah-as is well known.
6129. [Shall I take my bread, and my water, and my flesh that
I have killed for my shearers, and give it unto men, whom I know
not whence they.be?], vs. 11. So likewise with these words. He
did not wish that anything of his own should be brought to Him
neither bread, nor even water, and still less the meat he had killed.
6130. [So David's lads . .. told him according to all those
words. Wherefore David said unto his men, Gird ye on, every
man his sword], Vs. IQ, 13. These words also fall in agreement
with the similitude, in that those who had been sent, told the Lord
what the possessors of the vineyard had said, to wit, that they
would put them to death; for he 7 was deserving of death.
6131. [And one of the lads told Abigail, ... saying, Behold,
David sent messengers . . . to bless our master; and he railed
on them. But the men were very useful unto us, nor were toe
shamed, neither was there any lack, all the days we were c o n ~
Reading ad eum popul-um for ab eo populo (by that people).
1 Le., Nabal.
III Ad. 4979-4985 161
6139l-35] THE WORD EXPLAINED
versant with them, when we were in the field: they were a wall unto
us both night and day, all the days rve were with them feeding the
sheep], vs. 14-16. Here the Jewish church is told what serv
ice God Messiah had done for it, namely, that they had not been
shamed, that they had so often been delivered from their enemies,
had lacked nothing all the days when He was conversant with
them-for He was conversant with them whenever they cried to
God Messiah, that is, when they were in the field and when feed
ing the flock.
6132. [Therefore, consider and see what thou wilt do; ...
he is such a son of Belial, that a man cannot speak to him], vs. 17.
The wife or church is therefore warned by the shepherds, etc., of
the evil that is determined on. But he [who determined] was a
son of Belial.
6133. [Then Abiga-il ... toole two hundred loaves, and two
skins of rome, and five sheep ready dressed, and five seah.y S of
parched corn, and an hundred clusters of raisins, and two hun
dred dried figs], vs. 18. It was Abigail, the wife, who took these
things, that is, the church which was represented by Abigail; for
he wished to kill her also, lest any church be left remaining. She
took these gifts, being like those which were brought to God Mes
siah [by the Israelitish church], namely, bread, wine, sheep (see
above, chap. 1
2
4, 10
3
, 1620), alid in addition, other gifts by which
are signified things spiritual.
6134. [But she told not her husband Nabal. And ... she
alighted in a secret place of the mountain, and, behold, David and
his men came down over against her, ... For David had said,
... So do God ... if I leave of all that pertaineth to him, even
to the light of the morning, any that pisseth against the wall],
vs. 19-9l9l. The decree is set forth, namely, that he will entirely
destroy that house, as said many times previously. "Even to the
light of the morning;" that is, to the time of the last judgment, for
the evil 9 will perish.
6135. [When Abigail saw David, she . . . fell on her faces
before the faces of David, and adored to the earth], vs. 9l3. The
wife now comes, and pays him divine honor; for it is said that she
Schmidius here transliterates the Hebrew word (se-ah).
, :
The autograph has nati (children) or possibly nali. In aily case, it is
evidently a slip for mali.
169l III Ad.
I SAMUEL XXV: 14-29 [6136-41
fell on her faces, and adored. This was said and done because it
was God Messiah who was represented. Therefore, by reason of
the signification, there were like forms of speech; see above n. 6 1 ~ 1 .
6136. [And she fell before his feet, and said, In me, my lord, in
me is the iniquity: let only thine handmaid, I pray thee, speak in
thine ears, and hear the words of thine handmaid], vs. 9l4. It was
when moved by the Spirit of God Messiah, that Abigail spoke the
words which she now speaks, for they contain within them things
divine. First, she fell before his feet, which is the act of one who
adores. [Second] she confesses to iniquity in herself, saying,
" in me is the iniquity." [Third] she makes supplication that he
may hearken, and so may have mercy.
6137. [Let not my lord, I pray thee, set his hemt against this
man . .. Nabal is his name, and folly is with him: but I thine
handmaid saw not the lads of my lord, 1vhom thou didst send], vs.
9l5. Abigail describes the people by the husband. She calls him
foolish, as was the people,-and this people can be considered no
otherwise than as stupid, nay, and insane. Thus to punish one
who is foolish would be against justice, because of his insanity.
Here she appeals to grace. That she had not seen the lads, signi
fies that the representative church had not seen them. This rep
resentative church was chaste, like the primitive church, which also
was chaste; but whether it was chaste in this people also, is not
known. Their infants did not see them.
6138. By the words in verse 9l6, she arouses him to Nabal's
stupidity.
6139. In verse 27, she offers her gifts, being spiritual gifts
such as whole burnt offerings, etc., etc.
6140. [Jehovah, "making, will make my lord a sure house; in
that ... evil hath not been found in thee], vs. 28. The mean"
ing is that his house will be sure, if without bloods, that is, that he
should [not] destroy Nabal's entire house, with infants, daughters,
wife. No other can wage the wars of Jehovah save God Messiah.
6141. [The soul of my lord shall be bound in the bundle of
them that live with Jehovah thy God; but the souZ of thine enemies,
he shall cast forth in the middle of the palm of a sling], vs. 29.
Clearly, what is here treated of, is life after dea.th, in that he will
be in the bundle of them that live with Jehovah. "Soul," that is,
life. The resurrection.
III Ad. 4999l-5009l 163
THE WORD EXPLAINED
The enemies will be cast forth as from a sling. Hence also
Goliath was killed with a sling [chap. 1750], for they are cast
forth as from a sling.
6142. [Then it shall come to pass, when J ehovah ... shall
have appointed thee prince over Israel; that this shall not be for
a wavering unto thee, . . . that my lord hath avenged himself],
vs. This also is a supplication, being a supplication that
He destroy not the innocent with the guilty, etc., etc., and this, on
the day of the last judgment when He shall be prince over Israel.
6143. [And David said . .. Blessed be thou, which hast held
me back' . . . that mine hand doth not avenge me. . . . Go up in
peace . . . I have hearkened to thy voice, and have received thy
faces], vs. Thus it repented Him, as we read frequently
in earlier passages; for he hearkened to her voice, and received
her faces.
6144. [So Abigail came to Nabal; and, behold, he held a feast
. . . and Nabal' s heart was merry within him, and he was very
drunken], vs. 36. Nabal is described as making a feast. Thus
do all who are of a like disposition and are near to the judgment,
like those who lived about the time of the flood [Matt. Luke
17
26 27
]. -
6145. At the words of his wife, his heart" became as a stone,"
from fear of death (vs. 37).
6146. [And it came to pass about ten days after, that Jehovah
smote Nabal, and he died], vs. 38. As to Nabal's dying after ten
days, this is not yet understood. It must be a time as yet un
known.
6147. In verses 39 and 40 it is told how that after Nabal's
death, Abigail would be taken 1 to wife.
6148. [And she arose, ... and said, Behold, let thine hand
maid be a servant to wa.yh the feet of the servants of my lord], vs.
41. The extreme humiliation of the wife, in that she offers her
self as a handmaid, and for service as a handmaid to wash the
feet of His servants. As to what washing the feet is, the reader
may see this elsewhere.
2
6149. Verse states that;, she was David's wife.
6150. But he also had another wife (vs. 43); for there are
1 The autograph has was taken; see n. 6149.
, See n. 199, 2663-64., 4949.
164 III Ad. 5003-50U
I SAMUEL XXVI: 7 - ~ 5 [6151
two churches, each of which is a wife to him. The churches are
indeed distinct, but yet they are in concord as a single church.
I SAMUEL XXVI
7 And David and Abishai came to the people by night: and,
behold, Saullay buried in sleep in the midst of the camp, and his
spear stuck in the ground at his head: ...
8 Then said Abishai to David, This day hath God delivered
thine enemy into thine hand. . . .
9 And David said to Abishai, Destroy him not: for who shall
stretch his hand against the anointed of Jehovah, and be guiltless?
11 From J ehovah far be it with me that I should put forth
mine hand against the anointed of Jehovah: ...
U So David took the spear . . . from Saul's head; and they
gat them away, and no man saw it, ... for the deep sleep of Je
hovah fell upon them.
14, 17 And David cried to the people, . . . And Saul knew
David's voice, ...
18 And he said, Wherefore doth my lord thus pursue after
his servant? . . .
19 Now therefore, I pray thee, let my lord the king hear the
words of his servant. If Jehovah have stirred thee up against me,
let him smell the odor of a mineha; but if it be the sons of men,
cursed be they before J ehovah; for they drive me out this day,
that I cleave not to the inheritance of Jehovah, saying, Go, serve
other gods.
~ 1 Then said Saul, I have sinned: return, my son David: for
I will no more do thee harm, because my soul was precious in thine
eyes this day: behold, I have played the fool, and have erred ex
ceedingly.
~ ~ And David answered and said, ...
~ 3 J ehovah will render to a man his righteousness and his
faith: ...
~ 5 Then Saul said to David, Blessed art thou, my son
David: .
6151. If Jehovah hath stirred thee up against me, let him
smell the odor of a mincha; [but if it be the sons of men, cursed be
they before Jehovah; for they drive me out this day, that I cleave
III Ad. 5013 165
6 1 5 ~ - 5 3 ] THE WORD EXPLAINED
not to the inheritance of J ehovah] , vs. 19; that is, it is pleasing to
Him, when he lets one into temptation. This is mercy, and it is
then well pleasing. If others do it, they say in their heart that the
man shall not cleave to the inhe1'itance of J ehovah, that is, shall
,not have the kingdom, but shall serve others who call themselves
gods. Such is the wickedness of man's spiritual enemies.
6152. As to what further is involved in David's taking away
Saul's spear in the midst of the people [vs. 7], and also in the
other particulars, this it is not yet granted me well to know.
They are all representations of how the enemy is to be conquered,
that is, enemies in general. The combats which exist specifically
and particularly are similar, and from them deduction can be
made as to the general, and the most general, which will be at the
last day; for every general has like particulars, and from the
particulars compared together, is ascertained the nature that wiII
characterize the general. This rule never fails. Many specific
combats have been represented with me, and from these con
clusion could be made as to the general, but this would be a
long work. Here I will merely say that there are innumerable
enemies, these being as many as there are evil spirits, and,
consequently, men led by such spirits. Yet these enemies
could be distinguished into their general more or less uni
versal, and so into their species and species of species, and
then into particular differences. All these, each in his own
way, are conquered according to the general rule, to wit, from
the law of retaliation.
3
6153. It is especially to be observed that spiritual combats,
being combats when spiritual enemies are conquered, are quite dif
ferently circumstanced [than natural combatsJ. 4 Yet in their
own way, that is, in a natural way, they are represented in more
outward and ultimate combats; just as there is nothing in the
spiritual which, in its own way, is not represented naturally; as,
for instance, affections of the mind by gestures, these being repre
sentations spontaneously flowing therefrom.
3 This indented part of n. 6152 is not cited by the author in the Index to
his j}femorabilia.
In the margin of n. 61.5S? and n. 6153, up to this point, " Obs." is written at
almost every line.
166 III Ad. 5014=5017
I SAMUEL XXVII: 1-7-XXVIII: [6154
I SAMUEL XXVII
1 And David said to his heart, SU1'ely I shall perish one day
by the hand of Saul: there is nothing better for me than that
escaping, I escape into the land of the Philistines; that Saul may
despair of me, that he seek me no more in every border of Israel;
and I shall escape from his hand.
So David arose, and passed over, he and six hundred men
that were with him, unto Achish, the son of Maoch, king of Gath.
3 And David remained with Achish ... , David and his two
wives, . Ahinoam the Jezreelitess, and Abigail the Carmelitess,
Nabal's wife.
7 And the number of the days that David dwelt in the field of
the Philistines 1MS a year and four months.
6154. It may seem remarkable that David underwent so many
dangers (as also did others, as, for instance, Paul), and was so
wonderfully rescued from them. 'Ve read the like [as in the
present chapter] in respect to others, namely, that the people
conquered their enemies by plots, etc., when yet, the enemy might
have been conquered at one blow. 'Vhile Saul was declining,
David might have deprived him of all power, nay, and of the de
sire to injure him, as when, on two occasions, he had been turned
to mercy toward David 5 [chap. again, as was
sometimes the case, especially in the time of Joshua, etc., a whole
army perished without human help [Josh. 6
20
,21 J. To the
doubter, these circumstances may seem remarkable; but it must
be known, that this is among the arcana of God Messiah; for the
like takes place in the spiritual operations to which these events
correspond. The conquering of each enemy is to be done in its
own way, and this is done from so many causes that they cannot
be told, etc., etc. So, in the present case, David saw death before
his eyes unless he went off to the king of Gath; and yet, there were
so many circumstances from which he might have seen that he
would still have escaped.
I SAMUEL XXVIII
3 And Samuel was dead . . . ; And Saul had put away Py
thons and diviners out of the land.
This sentence is emphasized by "Obs. Obs." written in the margin.
III Ad. 5018 167
THE WORD EXPLAINED
4 And the Philistines gathered themselves together,
5 And when Saul saw the camp of the Philistines, he was
afraid, ...
6 Therefore Saul enquired of Jehovah, but Jehovah answered
him not, neither by dreams, nor by Urim, nor by prophets.
7 Then said Saul unto his servants, Seek me a woman, a mis
tress of the Python, that I may go to her, and consult her. There
fore his servants said to him, Lo, there is a woman, a mistress of
the Python at Endor.
8 And Saul disguised himself . . . and went, and two men
with him; and when they came to the woman by night, he said, I
pray thee, divine unto me by the Python, and bring me him up,
whom I shall name unto thee.
11 Then said the woman, Whom shall I bring up unto thee?
and he said, Bring me up Samuel.
1!e And as soon as the woman saw Samuel, she cried with a
loud voice: and the woman said to Saul, saying, Wherefore hast
thou deceived me? for thou art Saul.
13 And the king said unto her, Be not afraid: what further
sawest thou? And the woman said unto Saul, I saw gods rising
up from the earth.
14 And he said unto her, What form is he 6 of? And she said,
An old man riseth up; and he is covered with a mantle. So Saul
understood that it was Samuel; therefore, he bowed down himself,
with his faces to the earth, and adored.
15 And Samuel said unto Saul, Why hast thou troubled me,
in making me rise up? And Sau] said, I am sore distressed; for
the Philistirtes bring war upon me, God 7 is departed from-with
me, and answereth rne no more, neither by the hand of prophets,
nor by dreams: therefore I have called thee, that thou mayest
make known unto me what I should do.
16 And Samuel said, Wherefore then dost thou take counsel
of me, seeing J ehovah is depa,rted from thee, and is become thine
enemy?
18 Because thou didst not obey the voice of Jehovah, nor didst
As to the use of the singular person after the word gods in verse 13, see
note at Judges 175,
T Schmidius has Jehovah.
168
I SAMUEL XXVIII: 3-!t5 [6155
carry out the fierceness of his anger upon Amalek, therefore hath
J ehovah done this word unto thee this day.
19 Moreover, Jehovah will also deliver Israel with thee into
the hand of the Philistines: and to morrow shalt thou and thy sons
be with me: ...
!to Then Saul hastened and fell to the earth . . . for he had
not eaten bread all the day, ...
!t1 And the woman came unto Saul, and saw that he was sore
troubled; and she said unto him, Behold, thine handmaid hath
obeyed thy voice, and I have put my soul into my palm, . . .
!t!t Therefore, I pray thee, hearken thou also to the voice of
thine handmaid that I may set before thee a morsel of bread....
~ 4 And the woman had a fat calf in the house; therefore she
hasted, and killed it, and took flour, and kneaded it, and baked
azymas:
!t5 Then she brought it before Saul, and before his servants;
and they did eat. Then they rose up, and went away that night.
6155. Here occur marvels, namely, that a woman of the Py-
thon, that is, of Apollo,s raised up Samuel. It must be observed,
however, that it was by no means Samuel that was raised from the
dead by the Python, and that this was only a fallacious appear-
ance. It was another
who was raised up, who represented Samuel; for when it is per-
mitted evil spirits or their leader, they can then represent any
person they desire, provided only that the person has been
seen by the man, and known to pim; and this so cleverly, nay,
and with such skill that not the least inflection of the voice, or
anything that was natural to that person is lacking. This,
also, I was twice or thrice made experimentally aware of, by
8 The Hebrew word translated Python in verses 3, 7, and 8, is :::litoe. It is so
translated by Schmidius, Tremellius, Castellio, and Pagnini, and also, without
exception, by Swedenborg. The Vulgate has magicians in vs. 3, a woman hav-
ing the Python in vs. 7, and Python in vs. 8; and A.V. fam-ilial' spirit, and the
Swedish Bible spaman (soothsayer). The word "mistress," in the phrase
mist"ess of the Python, is a literal translation of the Hebrew. The A. V.
substitutes for that phrase" a woman that hath a familiar spirit."
The Python was a great serpent which persecuted Latona, the mother of
Apollo and Diana. As soon as Apollo was born, he attacked and killed the
Python, and in cOmmemoration of his victory, instituted the Pythian games
near the temple of Apollo at Delphi, called also Pytho because the Python was
killed there.
III Ad. 5 0 1 9 - 5 0 ~ 1
169
6156-57] THE WORD EXPLAINED
certain spirits 9 who presented before me certain persons known
to me during their life, and I spoke with them for some time.
They were of the same character as during their life. Yet
each time I doubted whether they were the same persons, and
this I also said to the spirits. Thus they can bring in what
soever person is allowed them, provided only, that person has
been known to the man. (But see as to how this should be set
forth; 1 it is to be told prudently-for I know not whether
those spirits to whom it was granted to do this were good
spirits; also lest men may thereby doubt concerning the visions
referred to above.) 2
6156. That it was not Samuel, is clear enough, because it was
a woman of Python who did this; and also because in verse 13, it
is said that gods rose up, and in verse 14, that Saul asked whether
it was Samuel.
It is so plain to me, that it was not Samuel himself but was
Samuel represented by some evil spirit, that nothing can be
plainer.
3
6157. It is also permitted evil spirit to tell things that are to
come; but this is from God Messiah by means of good spirits to
whom, in a like case, it is permitted to rule the speeches of evil
spirits entirely at their nod. This also it was given me
to know, and so frequently that I am unable to number the
times-namely, that evil spirits speak entirely as those [good
spirits] dictate. The evil spirits do not, indeed, know this at
the time, but with me it was manifestly indicated in various
ways; wherefore they were extremely indignant, for this was
opposed to their humor.
4
No one ever knows things to come save Jehovah God alone. But
evil genii are q u ~ t e persuaded that they also know things to come
[Crossed off by the author:] mali non fue- (they were not eVil).
1 [Crossed off by the author:] lest anything.
2 This indented part of n. 6155 is cited by the author in the Index to his
1l'Iem.o'rabilia, s.v. Homo, Persowt. See Table of Contents.
3 This indented paragraph is not cited by the author in the Index to his
Memorabilia.
This indented part of n. 6157 is cited by the author in the Index to his
lIiemm'abilia, s.Y. Spiritus, TTel'itas,. and is referred to in connection with n.
5833, s.y. RepraesentaUo. See Table of Contents.
170
III Ad. 5022-5027
I SAMUEL XXVIII: 1-11 [6158-61
-which is utterly false, for of themselves they cannot put forth
even the least sound.
6158. That Saul's impiety went so far that he finally asso
ciated himself with the Python and became as one of them, can
be evident from the several particulars in the present chapter.
Thus, in verse 6, it is said that answers were no longer given by
dreams, by Urim, and by prophets, these being, the three revela
tions. Revelation by dreams and prophets is known. Reve
lations by Urim were given by means of representations from
which they deduced the answers, it being granted them to make such
interpretations; or the answers were insinuated from various indi
cations. In verse 15, it is said that Jehovah had departed from
Saul; and so likewise in verse 16.* Finally, Saul pierced himself
with his sword (chap. 31
4
); and in chapter 31
9
-
fin
" things still
more dreadful are said of him.
6159. That God Messiah finally dealt thus with Saul, was be
cause it was his final end, when he would be delivered to the devil,
by whom he had been thitherto tormented. This is indicated in
verse 18, to wit, that because he had not obeyed the voice of .re
hovah, he did this word to him, the word being this very thing.
6160. In verse 19 we read" tomorrow shalt thou and thy sons
be with me." 5 This now signifies that they will be, not with
Samuel, but with the Python.
6161. [And the woman had a fat calf in the house; therefore
she hasted, and killed it, and took flour, and kneaded it, and baked
azymas], vs. That the devil also makes a representation of
the kingdom of God Messiah, and consequently, of a like worship,
can be evident from the words of this verse, namely, that she killed
a calf and baked azymas.
I XXIX
I Now the Philistines gathered together all their camp.
B . . . And David and his men passed on in the rereward with Achish.
3 And the princes of the Philistines said, What do these Hebrews here? .
6 Then Achish called David, and said unto him, By the living Jehovah,
thou art upright, and good in mine eyes is thy going f01th and thy comi11g ,in
with me in the camp: ... yet in the eyes of the lords, thou art not good.
II So David rose up in the morning, he and his men, to depart at dawlJ.
* What follows, is a later addition to the paragraph.
, The autograph has Mm.
III Ad.
171
THE WORD EXPLAINED
I SAMUEL XXX
1, 5 And it came to pass, when David and his men were come
to Ziklag on the third day, that the Amalekites ... had smitten
Ziklag, ... And David's two wives were taken away captive
6 Wherefore David was greatly distressed ...
7 And David said to Abiathar the priest, Ahimelech's son,
Bring me, I pray thee, the ephod. And Abiathar brought the
ephod to David.
8 Then David enquired of J ehovah, saying, Shall I pursue
after this troop? shall I overtalce it? And he answered him, Pur
sue; ...
17, 18 And David smote them ., and David rescued his
two wives.
And David came to the two hundred men, which were so
faint that they went not after David, . . . and asked them con
cernmg peace.
Then answered every wicked man and Belial among the
men that went with David, and said, Because they went not with
me, we will not give them ought of the spoil, . . .
But David said, Do not so, my brethren, with that which
J ehovah hath given us, . . .
For who will hearken unto you in this word? but as great
as his part is that goeth down to the battle, so great shall his part
be that tarrieth by the stuff: they shall share alike.
Therefore it was so from that day and forward, that he
set it a statute and a judgment for Israel even unto this day.
And when David came to Ziklag, he sent of the spoil unto
the elders of Judah, even to his friends, saying, Behold a blessing
for you of the spoil of the enemies of Jehovah;
31 To them which were in Beth-el, ... and to them
which were in Hebron, ahd to all the places where David was wont
to haunt.
6162. That David now exercised the priestly function also,
can be evident from the ephod which he put on (vs. 7, 8) ; but see
whether, as another interpreter has it, the priest applied the ephod
to himself.6 That God Messiah was enquired of by the Urim, is
This reference is a later addition to the text. The interpreter in question
is Tremellius, whose translation reads: "I pray thee, for my sake, apply the
III Ad.
I SAMUEL XXX: 1-31-XXXI: 1-13 [6163-64
evident from the ephod upon which the Urim was [Exod. 30].
Moreover, the priests were distinguished from the other [Levites]
by the ephod [I Sam. as above [n.
6163. [As great as his part is that goeth down to the battle, so
g1'eat shall his part be that tarrieth by the stuff: they shall share
alike. Therefore it Tvas so from that day and forward, that he set
it a statute and a judgment for Israel even unto this day], vs.
This involves the same as was said by God Messiah-that they
who labored little, received an equal reward with those who labored
much, so that, they who came in the eleventh hour received the
same as they who came in the ninth hour [Matt. This,
therefore, was set as a statute; and, also, that each one shortld labor
not for himself but for others; all will then receive equal shares.
Love demands this. And, furthermore, that every good is received
in common; like the goods of David, who sent them into so many
cities (vs. incl.).
6164. The spoil of enemies (vs. is indeed an evil thing, but
it is so tempered that from it, good is both learned and perceived.
Truth and good are not predicable without falsity and evil (on
which matter, see above [n. 1030, For the existence of
a form of good, it is necessary that there be evil; hence the differ
ences which compose the form, which latter is not possible without
differences arising from opposites. Hence also come various
changes, there being a like form of these; for from this comes
the simultaneous form of the human mind, and, consequently, its
disposition, which latter is thus born anew, or regenerated.
7
I SAMUEL XXXI
1 Now the Philistines joined battle with Israel:
3 And when the battle was grievous against Saul, .
4 Saul said unto his armourbearer, Draw thy sword, and
thrust me through therewith; . . . But his armourbearer would
not; for he was Sore afraid. Therefore Saul took a sword, and
fell upon it.
mantle; and Abiathar applied the mantle for David's sake." All the other in
terpreters agree with Schmidius. Literally translated, the passage reads:
" Make now to approach to me, the ephod." The difference in translation lies
in the interpretation of the word whether to me, or lor me, or lor my sake.
T The last half of this paragraph is emphasized by "Obs. Obs." written in
the margin.
III Ad. 5034-5038
173
6165-66] THE WORD EXPLAINED
'1 And when the men of Israel . . . saw that Saul and his sons
were dead, they forsook the cities, and fled; and the Philistines
came and dwelt in them.
8 And it came to pass on the morrow, that when the Philistines
. . . found Saul and his three sons lying in mount Gilboa:
9 They cut off his head, and stripped off his armour, and sent
into the land of the Philistines round about, to publish it in the
house of their idols, and among the people.
10 And they put hi,s armmtr in the house of Ashtaroth: but his
body they hung on the wall of Bethshan.
11 And when the citizens of J abesh of Gilead heard of that
which the Philistines had done to Saul;
12 All the men of valor arose, and went all night, and took the
body of Saul and the bodies of his sons from the wall of Bethshan,
and came to J abesh, and burnt them there.
13 And they took their bones, and buried them under a grove
at Jabesh.
6165. How damnable was the end which came to Saul who was
turned into an image of the devil, can be evident enough from
what was said at chapter 28 [n. 6155 seq.], and also from what we
read in the present chapter, namely, that he pierced himself with
his sword (vs. 4), and that thus, the lcingdorrJ- of the people under
Saul was destroyed (vs. '1).
6166. As to the putting of Saul's head and his armor in the
temple of their idols, to proclaim the good news to the people;
also, as to the events which then followed (vs. 10, and also vs. 12
13)-each of which is detestable,-it is in this way that the devil
treats those who cleave to his side. Such is the devil's reward to
his. servants, each one of whom desires nothing more ardently than
to treat his companions in the same way. Sueh is their disposition.
Il SAMUEL I
1, 2 And it came to pass after the death of Saul, . . . that,
behold, a man came out of the camp from-with Saul, and his clothes
rent, and earth upon his head: and so it was, when he came to
David, that he fell to the earth, and adored.
4 And David said unto him, What word has come to pass?
. And he said that Saul and J onathan his son were d e ~ d .
174 III Ad. 5039
II SAMUEL I: 1-Q7
5 And David said to the lad that told him, How knowest
thou.
6 And the lad that told him said, Coming by chance, I came
to mount Gilboa, and, behold, Saul leaned upon his spear; . . .
7, 8 And he looked behind him, and saw me, and called unto
me . . . Who art thou? And I said unto him, I am an Amalekite.
9 And he said unto me, Stand, I pray thee, over against me,
and slay me: ...
10 So I stood over against him, and slew him, for I knew that
he would not live after his fall; yet I took the crown that was upon
his head, and the armlet that leJas upon his arm, and have brought
them hither to my lord.
n Then David took hold on his clothes, and rent them; and
likewise all the men that were with him:
H! And they mourned, and wept, and fasted until even, over
Saul, and over J onathan his son, and over the people of J ehovah,
and over the house of Israel; because they were fallen by the sword.
13, 14 Then David said unto the lad that told him, ... How
didst thou not abhor to stretch forth thine hand to destroy the
anointed of J ehovah?
15 Therefore David called one of the lads, and said, Go near,
fan upon him. And he smote him that he died.
16 For David said unto him, Thy blood -be upon thy head;
for thy mouth hath answered against thee, saying, I have slain the
anointed of J ehovah.
17 Then David lamented with this lamentation over Saul and
over J onathan his son:
18 And he wrote: 8 To teach the sons of Judah the bow. Be
hold, it is written in the book of J asher.
19 The hind 9 of Israel is pierced upon thy high places: how
are the heroes fallen!
QO Tell it not in Gath, publish it not in the streets of Askeloh;
lest the daughters of the Philistines rejoice, lest the daughters of
the uncircumcised exult.
Ql Ye mountains of Gilboa, let there be no dew, neither rain,
upon you, nor fields of oblations: for there the shield of the heroes
is polluted, the shield of Saul, not anointed with oil.
8 The Hebrew is A nd he said.
See n. 6171 note.
175
6167-69] THE WORD EXPLAINED
22 Without the blood of the pierced, without the fat of the
mighty, the bow of Jonathan turned not back, and the sword of
Saul returned not empty.
23 Saul and J onathan were lovely and pleasant in their life,
and in their death they are not separated: they were swifter than
eagles, stronger than lions.
24 Ye daughters of Israel, weep over Saul, who clothed you in
double dyed, with delicacies; who put an ornament of gold upon
your garment.
25 How are the heroes fallen in the midst of the battle!
Jonathan, pierced upon thine high places.
26 I grieve for thee, my brother J onathan: for thou wast very
sweet unto me: thy love to me was wonderful, passing the love of
WIves.
27 How are the heroes fallen, and the weapons of war per
ished!
6167. [A man came out of the camp . . . and his clothes rent,
and earth upon his head: and . .. when he came to David, he fell
to the earth, and adored. . .. And David said unto him, What
word hM come to pass? . . . Then David took hold on his clothes,
and rent them], vs. 2, 4, 11. Rent garments and earth upon the
head, was the manner of mourning and humiliat,ion. He fell to
the earth and adored. This was done before kings by reason of
the representation, as stated above [n. 6135]. What word has
come to pass [vs. 4] that is, what thing has come to pass.
6168. [And they mourned, and wept, and fasted until even,
. . . over the people of J ehovah, and over the house of Israel], vs.
12. HTeeping and fasting were also signs of mourning. All who
are of the true Israel mourn the death of a wicked man. They are
caned "the people of J ehovah" and "the house of Israel," by
reason of the representation, etc.
6169. [Thy blood be upon thy head; for thy mouth hath an
swered against thee, saying, I have slain the anointed of J ehovah] ,
vs. 16. The man said he had slain the anointed of J ehovah (vs.
16), because this was the truth; but because he said it, and because
by the anointed of J ehovah, considered separately from Saul, is
meant God Messiah, therefore he was worthy of death. That
David knew this from the spirit, can be inferred; yet it is not law
176 III Ad. 5040-5043
0
II SAMUEL I: 1-27 [6170-71
ful for anyone to say that he has slain the anointed of Jehovah,
for this is an unspeakable crime and is worthy of death.
6170. [Then David lamented with this lamentation over Saul
and over J onathan his son: And he wrote: 1 To teach the sons of
J'udah the bow], vs. 17, 18. As regards the lamentation of David
over Saul and Jonathan, written from verse 19 to the end of the
chapter,z it must be known that David said these words when
moved by a spirit of God Messiah, who did not know Saul's life,
knowing only that he was the anointed of Israel, and thus that he
represented God Messiah and his Son,3 here understood by Jona
than. Nor do men mourn in any other way, over kings who rep
resent their Lord, for the life of the kings, the quality of which is
unknown to them, is separate from the royal dignity. David
sang these words that he might teach the bow, that is, war,4 and
when they die as to the body, a lamentation of this kind follows
them.
5
6171. [The hind of Israel is pierced upon thy high places:
how are the heroes fallen], vs. 19. The subject here treated of is
their death, over which they are mourning; for it is never allowed
the angels of God Messiah to be delighted with the death of any
wicked man, but only to mourn it.
6
He is called :' the beauty 1
[of Israel "] by reason of the representation, So likewise he and
Jonathan are called" heroes," by reason of a like representation,
in that they have fought.
1 The Hebrew is And he said.
2 In his Schmidius Bible, verses 19-27 are each marked with two vertical
strokes, and in the margin of verse 19, Swedenborg wrote a prophetical utt61'
ance.
2 The autograph has Filios (Sons), but this is clearly a slip, Swedenborg
altered a small" f " to a capital, but omitted to change the plural ending. But
see n. 6175.
[Crossed off:] with spiritual enemies.
This paragraph is emphasized by "Obs." written twice in the margin.
This first part of n. 6171 is emphasized by "Obs." written twice in the
margin.
7 Decus (the beauty, the ornament). This is Tremellius' translation, and
Castellio and the A.V. are in agreement with it. The Hebrew word comes from
a root to which the lexicographers have given different meanings, including to
shine, glitter, swell, and 1'1tn quickly. The word occurs many times in the Bible,
and in contexts which indicate sometimes the meaning hind, ,'oe or 1'oebuck, and
sometimes beauty, beautiful, glorious. Schmidius translates it Caprea (a wild
she goat, a roe, a hind); Pagnini, the beautiful or desirable one; the Vulgate,
the renowned one; the Swedish Bible, the noblest one.
III Ad, 5044-5046
177
THE WORD EXPLAINED
6172. [Tell it not in Gath, publi.Yh it not in the streets of
Asl.elon; ... lest the daughters of the unci1'cumcised e:t"ult], vs.
Let not the death of their body be announced before the
heathen, for these will rejoice; and even those who dwell nearby
and who, in the proximate' sense, are here called daughters.
s
Besides this signification, the daughters,9 in the more interior sense,
are their idolatries and their sacred fanes. For when any pious
man, that is, any son of God Messiah, lies down, or dies as to the
body, evil spirits greatly rejoice, thinking that thus the kingdom
of God Messiah is extinguished.
6173. [Ye mountains of Gilboa, let there be no dew, neither
rain, upon you, nor fields of oblation.y: for there the shield of the
heroes is polluted,
l
the shield of Saul, not anointed with oil], vs.
The mountains in Gilboa are the places where those will fight
who then think they have conquered. The dew, the rain, and the
oblation of the field, that is, its produce, are the blessings for
which good spirits make supplication, that they fall not upon the
place where the dead man is. What is here said of the shield of
the heroes, is spoken dubiously. David laments Saul's death, as
though Saul had not been anointed with oil, etc., etc.
6174. [The bow of .Iona,than turned not ba,ck, and the sword
of Saul returned not empty], vs. Here is set forth the war
which he taught the sons of Israel, being the war of those who are
meant abstractly from the persons, as said above [n. 6103, 6170].
6175. [Saul and Jonathan were lovely and pleasant in their
life, and in their death th'ey are not separated: they were swifter
than eagles, stronger than lions], vs. In the same sense, that
is, in the sense abstracted from the persons, are understood the
praises and eulogies of these men. Otherwise they, including
Saul, could by no means have been called by David lovely; for
David knew better than any other man that Saul was not lovely.
These words are therefore fitting to the Messiah who, by his death
also redeemed the human race; and so to his sons, understood by
, Confer n. 5957.
, In the autograph, this word is the first word on a new page, and in enter
ing the paragraph numbers, the author took it to be the beginning of a new
paragraph, which he accordingly numbered 5048.
1 The A.V. has is vilely cast away. The Hebrew word so tl"anslated means
to cast something away as abhorrent and loathsome, and hence as polluted or
profane.
178
III Ad. 5047-5054
II SAMUEL I: 1 - ~ 7 [6176-79
Jonathan. They are said to be lovely and not separated in death,
but they will lay down their life for their brethren. "Swifter
than eagles," that is, than spirits, these being eagles because they
fly on high; and "stronger than lions,"-their strength being
that which they have from God Messiah.
2
6176. [ Ye daughters of 1srael, weep over Saul, tvho clothed
you in double dyed, with delicacies; who put an ornament of gold
'upon your garment], vs. ~ 4 . The daughters of Israel, are the
cities and also the churches. These weep over the death of the
King, but their weeping is turned to joy [Jer. 31
13
]. "To clothe
with double-dyed, with delicacies," that is, with the priesthood,
with happiness. This is fitting only to God Messiah who, by his
death, acquired this for his sons. " \Vho put an ornament of gold
upon your garment," that is, put holiness from justification upon
all things which were below, these being called garments, because
all garments are forms, and consequently, are truths.
3
6177. [How are the heroes fallen in the midst of the battle!
o J onathan, pierced upon thine high places], vs. ~ 5 . David, again
speaking of death, exhorts them to battle even unto death, for
then they will have glory, in imitation of their Lord.
4
It must be observed that the royal dignity pertains to the
divine essence of God Messiah, and the priestly to his human
essence. It was by the latter that righteousness was acquired, but
he was born a king, though, as to his human essence, he was never-
theless also anointed king; for the essences are inseparable.
5
6178. [1 grieve for thee, my brother Jonathan: for thou wast
very sweet unto me: thy love to me was wonderful, passing the love
of wives], vs. ~ 6 . Here it is charity of which prophecy is made.
David was conjoined to Jonathan by the closest love, just as all
sons of God Messiah will be most closely conjoined together.
6179. [How are the heroes fallen, and the weapons of war
perished], vs. ~ 7 . This is the grieving over death, but over the
death of the body, after which comes victory.
, This paragraph is emphasized by " Obs." written twice in the margin.
3 [Crossed off:] more properly, those which are below.
[Crossed off:] the King of kings.
The last two-thirds of this paragraph are emphasized by "Obs." written
twice in the margin.
III Ad. 5055-5061
179
THE WORD EXPLAINED
II SAMUEL II
1 And ... David enquired of Jehovah, ... Whither shall
I go up? And he said, Unto Hebron.
2, 3 So David went up thither, and his two wives also,
Ahinoam the Jezreelitess, and Abigail the wife of Nabal the
Cannelite. . . . And they dwelt in the cities of Hebron.
4 And the men of Judah came, and there they anointed David
king over the house of Judah. Then they told David, saying, It
is the men of J abesh of Gilead that buried Sau!.
5 And David sent messengers to the men of J abesh of Gilead,
and said unto them . ...
6 Jehovah do mercy and truth unto you . .. in that ye have
done this word.
8 And Abner the son of Ner, captain of the host which was
Saul's took I shbosheth the son of Saul, and brought him to
Mahanaim;
9, 10 And there he made him king to rule over Gilead and
over the Ashurites, and over J ezreel, and over Ephraim, and over
Benjamin, and over all Israel . . . and he reigned two years.
But the house of Judah was behind David.
11 And the number of the days that David was king in Hebron
over the house of Judah, was seven years and six months.
12 And Abner the son of Ner, and the servants of Ishbosheth
. . . went from Mahanaim to Gibeon.
13 And Joab the son of Zeruiah, and the servants of David,
went out; and they met with them . . .
1'4 Then Abner said to Joab, Come, let the lads arise, and play
before us ...
15 So they arose and came forward by number, twelve which
pertained to Benjamin and Ishbosheth the son of Saul, and twelve
of the servants of David.
16 And they seized, a man the head of his fellow, that his
sword might be in the side of his fellow; and they fell down to
gether; wherefore they called the name of that place the field of
roclcs.
17 And there was avery sore battle that day; but Abner was
beaten, and the men of Israel, before the servants of David.
18 And there were three sons of Zeruiah there, .Joab, and
Abishai, and Asahel:
180
II SAMUEL II: 1-3Q [6180-83
19, Ql, QQ And Asahel pursued after Abner; . And Ab
ner said to him, Turn thee aside . . . Wherefore should I smite
thee to the earth? and how should I hold up my faces toward Joab
thy brother? ...
Q3 But he refused to turn back: wherefore Abner with the
hinder part of the spear smote him at the fifth rib, . . . There
fore it came to pass that everyone that came to the place where
Asahel fen and died, stood still.
Q6 And Abner called unto J oab and said, Shall the sword
devour for ever? Knowest thou not that it will be bitterness in
the end? how long then wilt thou not say to the people that they
return after their brethren?
Q8, 3Q So J oab . . . pursued after Israel no more, . . .
And Joab and his men went all night; and light dawned upon
them in H ebron.
6180. As regards the two wives of David, see above [I Sam.
g
30
5
se .], as to how he delivered them, and, in the present chapter
[vs. Q], as to how that he took them with him, etc., etc.
6181. As touching David, who represents God Messiah as King,
his kingdom representing the Kingdom of God Messiah, as can be
evident many times from what follows, he first ruled over Judah
[vs. 4], that is, over those who are signified by the name J udah,
being those who confess God Messiah from faith. Thus Judah
then represented the servants of God Messiah, while the other
tribes were servants of the house of Saul. (As to who Saul was,
see above [no 6115, 6118].) Later, however, they an came under
the kingdom of David [chap. who, because anointed by
Samuel, was really their king from the beginning.
It must be observed that the kingdom of David over the
house of Judah, was a kingdom of a week of years and somewhat
over [vs. 11]. The second week was his kingdom over the whole
of Israel. During the first week, it was only the tribe of J udah
that represented the servants of God Messiah; afterwards it was
the whole of Israel. This, however, was merely a representation.
6183. It must be observed that the time of his rule was forty
years [I Kings Qll], which was also the time of some of the
Judges,S and likewise of Moses [Deut. Q9
5
]. (Frequent mention
Of the Judges, Eli (I Sam. 4
18
) was the only one to judge Israel for as
long as forty years. But Saul, David, Solomon, and two or three of the kings
of Judah, each reigned forty years.
III Ad. 506Q-5068 181
6184-85] THE WORD EXPLAINED
is made of forty years, for it is a holy number, signifying the
time of the church, as stated above [n. 4661].) After this, the
temple was built by Solomon. Thus the years of David's king
dom up to the temple of Solomon, include the time of the church
up to the coming of God Messiah into glory.
6184. David's captains were three in number, namely, Joab,
etc. [vs. 18]. One was slain by Abner [vs. but Abner was
slain by J oab [chap. 3
27
]. This also contains arcana.
6185. In Hebron was the first of David's kingdom [vs. 11].
II SAMUEL III
Q-5 And unto David were sons born by Ahinoam the ,Jezreel
itess; ... by Abigail the wife of Nabal; ... by Maacah the
daughter of Talmai king of Geshur; . . . by Haggith; . . . by
Abital; and . . . by Eglah . . .
7 And Saul had a concubine, . . . And Ishbosheth said to
Abner, Wherefore hast thou gone in unto my father's concubine?
8 But Abner was exceeding wroth for the words of Ishbosheth;
therefore he said, Am I the head of ((, dog, which is of J udah?
when this day I do mercy with the house of Saul thy father? ...
9 God do so to Abner, and so shall he add, that, as Jehovah
hath sworn to David, that I shall do for him; . . .
13 So Abner sent messengers to David in his stead, say
ing, . . . Make thy covenant with me, . . . And he said, It is
good....
17, 18, And the word of Abner was with the elders of
Israel, saying, Yesterday and the third day, ye were seeking fOl'
David to be king over you: Now therefore, ad.... And they
told Joab....
Therefore J oab came to the king, and said, What hast
thou done? ...
Thou knowest Abner the son of Ner, that he Cllme to per
suade thee, and to know thy going out and thy coming in, . . .
And when Abner was returned to Hebron, J oab took him
aside . . . ; but he smote hwn there at the fifth, that he died, for
the blood of Asahel his brother.
And afterward when David heard it, he said, I and my
kingdom are guiltless from-with Jehovah for ever, from the bloods
of Abner.
111 Ad. 5069-5071
Il SAMUEL Ill: 9l-35-IV: 5-6-V: 1-9l1 [6186
31 And David said to Joab, and to all the people that were
with him, Rend your garments, and gird you with sackcloth, and
wail before Abner . . .
39l So they buried Abner in Hebron: and the king lifted up his
voice, and wept at the grave of Abner; and all the people wept.
35 Then all the people came to refresh David with bread . . .
but David sware, saying, God do so to me, and so add, if I taste
bread, or ought else, till the sun be down.
6186. As to what David's s i ~ 7 wives signify, this, God Mes
siah granting, shall be told elsewhere, if this be pleasing.
II SAMUEl. IV
5 And the sons of Rimmon . , . came to the house of Ishbosheth,
6 , , . and smote him at the fifth db, and he died, .
II SAl\lUEL V
1 Then came all the tribes of Israel unto David to Hebron, and they
said ...
9 Both yesterday and the thi1'd day when Saul was king over us, it was
thou that leddest out and broughtest back Israel; and Jehovah said to thee,
Thou shalt feed my people Israel; and thou shalt be a prince over IS1ael.
3 So all the elders of Israel came unto the king to Hebron: .. , and they
anointed David king over Israel.
4 David was a son of thirty years when he began to reign; he reigned
forty years.
6 And the king and hi.Y men went to Jerusalem against the Jebus'ite the
inhabitant of the land; which said to David, saying, Thou shalt not come hither,
for the blind and the lame shall push thee back. They wished to say, David
shall not come hither,
7 But David took the f01't1'ess of Zion; the same is the city of David.
8 And David said in that day, \Vhosoever smiteth the Jebusite, and getteth
up to the canal and the blind and the lame, hated of David's soul-TherefOre
they say, The blind and the lame shall not come into the house.
9 Then David dwelt in the fmtress, and called it the city of David. And
David built round about, from Millo and inward.
19 And David perceived that Jehovah had confirmed him king over Israel,
and that he had exalted his kingdom for the sake of his people Israel.
gO And David came to Baalperazim, and smote them there, and said, Je
hovah hath broken asunder mine enemies, as the brea.ch of waters. Thm'efm'e
he called the name ot the place Baalperazim.
91 And there they left their idols, and David and his men took them.
The autograph has three; but see vs. 9-5.
III Ad. 5079l 183
7
THE WORD EXPLAINED
II VI
2 And David arose and went ... from Baal of Judah to bring up from
thence the ark of Jehovah whose name is invoked, even the name of Jehovah
Zabaoth, that dwel/eth lIpon -it between the chen/bs.
3 And they caused the ark of God to be drawn upon a new cart; and they
carried it away from the house of Abinadab, which was in Gibeah: and Uzzah
and Ahio, sons of Abinadab, drave the new cart.
6, 7 But ... Uzzah put forth his hand to the ark of God, and took hold
of it, for the oxen stumbled. Therefore ... God smote him . . .
8 And David grieved over this, that Jehova-h had made a b'reach in
Uzzah: ...
ID So David wished not to lay up the ark of Jehovah with himself in the
city of David; but David carried it aside into the house of Obed-Edom ...
12 And it was told king David, saying, Jehovah hath blessed the house of
Obed-Edom ... ; and David went and brought up the ark of God f1'om the
hOllse of Obed-Edom to the city of David, ...
14 And David danced befm'e Jehovah f1'om all his pOWM'Sj and David was
girded with an ephod of linen.
17 And they brought in the ark of Jehovah, and set it in its place w'ithin
the tent which David had st1'etched for it: ...
II VII
9 The king said unto Nathan the prophet, See now, I dwell in a house of
cedar, but the ark of God dwelleth within curtains.
3 And Nathan said ... Go, do all that is in thine heart, for Jehovah is
with thee.
4 And it came to pass that night, that the word of Jehovah came to Nathan,
saying,
5 Go, and say unto my servant, unto David, Thus saith J ehovah: Shalt
thou build me a house that I may dwell there?
6 And I have not dwelt in a house from the day when I brought the sons
of IS'rael out of Egypt, even to this day, bnt 1l.'alked in a tent and a habitacle.
7 When I walked with all the sons of Israel, speaking, did I speak with
emy of the t1'ibes of Ismel whom I commanded to feed my people Isra.el, say
ing, Why build ye not me a hOllse of cedars?
8 Therefore thus shalt thou say to my servant David, Thus saith Jehovah
Zabaoth, I took thee from the sheepfold, from behind the flock, to be a prince
over my people, over Israel (confer 'r Chron. 17).
9, 11 Atld I was with thee ... and have made thee a greed name, after
the 1wme of the great ones who are in the land. ... Jehovah hath also told
thee that J ehovah will make thee a 1I011se.
19 And ... I will set up thy seed alter thee which shall go forth out of
thy b01vels, and 10ill make firm his kingdom.
13 He shall build a house for my name, arid I will make firm the th1"one of
his kingdom for eV61,.8
14, 15 I 'will be to him as a fa.ther, and he s/wU be to me as a S01!. ...
And my mercy shall not depart from him. . . .
In the margin of his Schmidius' Bible, Swedenborg wrote the following,
referring to verse 13: "I Kings: VIII: verso 16-20, notes; and concerning the
temple, notes at verso 10." See n.
184
II SAMUEL VI-XI
16 So shall thy hO'Use a,nd thy kingdom be stable before thee even for an
age,' and thy throne shall be (i1-m even f01' ever,
17 According to all these words, and occ01'ding to all this villion, so did
Nathan speak unto David.
18 Wherefore king David came, and sat before J ehovah, and said, Who
am I, 0 Lord Jehovih? , , ,
19 And this was yet a small thing in thine eyes, 0 Lord J ehovih; therefore
thou hast spoken also concerning the house of thy 861'vant afar off; and this
afte1' the law of man, 0 Lm'd J ehovih.
20 And what can David say more unto thee? , . ,
21 For the sake of thy word , , , thou hast wrought all this magnifi
cence, , , ,
22 Therefore thou shalt be great, 0 Jehovah God: for there is none like
thee, nor any God bes-ide thee, according to all that we have hem'd with our
23 And what one people in the earth is like thy people, even like Ismel?
whom God went to redeem, fm' a people to himself, and to set him a name, and
to make magnificence for you, and terrible things for thy land, before the faces
of thy people which thou, host 1'edeemed to thee from Egypt, of the nations and
of the gods thereof,'
24 And thou hast established to thee thy people 1s1'ael, to thee f01' a people,
even for an age,' and thou J ehovah hast become to them fm' a God,
29 Therefore let it please thee to bless the house of thy servant; , , , and
f1'om thy blessin,g, the h011se of thy servant shall be f01' eV61',
II SAMUEL VIII
14, 15 And David put garrisons in Edom; in all Edom put he garl'isolls
that so all Edam might be servants to David. , , , And Da:vid did justice and
judgment to all his people,
II SAMUEL IX
3 And the king said, Is there left a man of the house of Saul, that 1 may
do with him the mercy of God? And Ziba said, There is yet the son of Jon
athan, lame in his feet.
6 And when Mephibosheth, , , , came unto David, he fell upon his faces
and adored, , , , And he said, Behold thy servant!
7 Then David said to him, Fear not; for doing, I will do mercy with thee
because of thy father Joml.than, ' , ,
8, 13 And he adored, and sa-id, What is thy sel'vant? that thou
regard a dead dog 11Jhich ,is a.s 1 , , , So Mephibosheth dwelt in .Jerusalem:
II SAMUEL XI
2, 3 And, , , David , . , Saw from the roof a woman washing; , , " And
one said, Is not this Bathsheba , , . the wife of Uriah the Hittite?
4 And David sent messengers, and took her; , , , and he lay with her.
But she sanctified he1'self frqm h61' uncleanness, and retul'ned to h61' house,
Schmidjus has ullus (any), which is doubtless a printer's error for unlls
(one) ,
, In the margin of his Schmidius' Bible, Swedenborg marked this verse with
a series of small double vertical strokes.
185
THE WORD EXPLAINED
9, 10 And Uriah lay at the door of the king's house.... Therefore David
said to Uriah, ... Why didst thou not go down into thine house?
11 But Uriah said unto David, The ark, and lsmel, and Judah, dwell in
tents; ... shall I then go unto mine house to eat and drink? ...
14, 15 And ... David wrote a letter to Joab ... saying, Set ye Uriah in
the forefront of the hottest battle, . , ,
18 And Joab sent and told David all the Ulords of the war;
19, And he commanded the messenger, saying, 'Vhen thou hast finished
all the wO'l'ds of the wa'l', then say thou also, Thy servant Uriah the Hittite
is dead.
II SAMUEl. XII
7, 9 And N'athan said unto David, , .. Wherefore hast thou despised the
word of J ehovah, to do evil in his eyes? , , .
10 Therefore the sword shall not depart from thine house, even for an
age,' , . ,
F01' thou indeed d'idst work in secl'et, but I will do this WOl'd before all
Israel, and before the sun.
13 And David said unto Nathan, I have sinned before Jehovah. And
Nathan said ... Thou shalt not die,
14 Howbeit, because, making, thou hast made the enemies of J ehovah a
stumbling by this word, thy son .. , shall die.
18 And it came to pass on the seventh day, the child died, .
20 And David arose from the earth, a,nd washed and anointed himself, and
changed his gU'l'ment, . , .
21 Therefore his servants said unto him, is this wOl'd that tho,1t hast
done? ...
2:J, And he said, ... Since he is now dead, wherefore shall I fast?
could I bring him back again? I shall go to him, but he shall not return to me.
24. Then David comforted Bathsheba his wife. . . ; and she bare a son,
a,nd he called his name Solomon; and .1ehovah loved him,
B5 So he put him under the hand of Nathan the prophet, who called his
name .ledidiah,2 beca11se of .Jehovah.
II SAlIlUEL XIII
1, 11 And . , . Absalom, the son of David had a fair sister, whose name
was Tamar; and Amnon the son of David loved her, , .. And he took hold of
her and said unto her, Come, lie with me, my sister .. ,
IB, 14 But she said to him, Nay, my brother, do not force me; , , , But he
prevailed, and forced her, .. "
18 And she had upon her a gm'ment as of va1'ied pieces; for with such
robes W61'e the v'irgin daughters of the king clothed, .. ,
1'9 And Tam-ar ptlt ashes on her head, and rent tile ,garment as of varied
pieces, tlw.l was '!I,pon her, , , .
BB And Absalom spake not with his brother Amnon fl'om evil even to good;
for Absalom hated Amnon, because of the word, that he had forced Tamar his
sister.
B6 And Absalom came to the king, and said, Behold, I pray thee, thy
S61'vant halh sheare'l's; ... Let Amnon my brother go with us.
2 Schmidius adds the interpretation belo'ced of .1ehovah.
186
II SAMUEL XII-XVI
28 And Absalom had commanded his lads, saying, . . . When Amnon's
heart is merry with wine, ... kill him, ...
29 So Absalom's lads did to Amnon as Absalom had commanded ...
30 And ... tidings came to David, ..
31 Therefore the king arose, and rent his garments, and lay on the earth;
and all his servants were standing, their ga1'ments rent.
32, 33 And Jonadab the son of David's brother, said ... Let not my lord
the king take the 1V01'd to his heart, ... for Amnon only is dead.
34 And Absalom fled ...
II SAMUEL XIV
2 And J oab sent to Tckoah, and fetched thence a wise woman, and said
unto her, I pray thee, feign thyself a mourner, anoint not thyself with oil,
that thou be as a woman mourning many days .
3 And come in to the king. . .. And J oab put words into her mouth,
4 And when the woman of Tekoah spake to the king, she fell on her faces
to the earth and adored, ...
13 And the woman said, Wherefore hast thou thought such a thing against
the people of God ... in that the king doth not fetch back his banished.
14 ... Doth God respect a soul? yet he thinketh thoughts, that the out
cast may not be cast out from him.
16 For the king will hear, to deliver his handmaid out of the hand of the
man destroying me and my son together f1'om the he1'itage of God.
19, 20 And the king said, Is the hand of Joab' with thee in all this? And
the woman answered and said, . . . thy servant J oab, ' .. hath put all these
words into the mouth of thine hflndmaid : to turn the faces of the word into dark
sayings . ..
21 And the king said unto J oab, Lo, I have done this word; wherefore go,
bring back the lad Absalom.
22 Then Joab fell upon his faces to the emth, a.nd ad01'ed, and blessed the
king: . . . .
II SAMUEL XV
2, 3 And Absalom . stood beside the way of the gate, and ... Absalom
called to him every man that had a controversy, and would come to the king for
judgment, and said, ... See, thy words are good and right; .. ,
6 And according to this word did Absalom to all Israel . . . Thus Ahsalom
stole the heart of the men of Israel.
14 Therefore the king said to all his servants ... Flee ye, ' ..
16 So the king went forth, ... But the king left ten wives, c01tc1lbines, to
keep the house.
30 And David went up in the ascent of olives, going 'lip and weepin,lJ, and
his head covered, and going shoe/ess; and all the people which was with him
covered, each man his head,' and they went up, go-ing and weeping.
32 And when David came to the top, where he bowed down himself before
God, 10, Hushai the Archite met him with Ms coat rent and earth upon his
head.
II SAMUEL XVI
3, 6 And when king David came to Bahurim, nehold, a man of the family
of the house of Saul, whose name was Shimei, ' .. going forth and cursing.
And he cast stones at David, ...
187
THE WORD EXPLAINED
9 Then Abishai, the son of Zeruiah, said to the king, 'Vhy should this dead
dog curse my lord the king? ...
10 And David said ... Let him alone ...
13 So David and his men went on the way. And Shimei ... cursed, and
stoned at him 1V'ith stones, and 'mised dtl.st.
II S A ~ I U E L XVII
7, 8, 9 And Hushai said unto Absalom, ... Thy father is a man of war,
. Behold, he now lies hidden in one of the pits, . '..
11 Therefore I counsel thee that all Israel, gathering, be gathered unto
thee ... as the sand which is by the .Yea (or multitude; and thy (aces shall go
in the midst.
19 Then we shall come upon him ...
13 And if he be gathered to a city, all Israel shall cast 1'opes upon that
city, amI shall dmw it et'en to the valley tlntil not et'en a small stone shall be
found there.
II S A ~ I U E L XVIII
9 And David sent forth the people ... And the king said to the people,
Going (01th, I also will go f01th with YOll.
3 But the people said, Thou shalt not go forth; for if, fleeing we flee, they
will not set their heart to us; . . .
6, 17 And the people went into the field against Israel: ... And all Israel
fled .. .'
II S A ~ I U E L XIX
11, 13 And king David sent to Zadok and to Abiathar the priest, saying,
. Say ye to Amasa, Art thou not my bone and my flesh? So sha.ll God do
to me, and so shall he add, if thou be not captain of the host before me all the
days in place of Joab.
24 And Mephibosheth, Saul's grandson, came down to meet the king. He
had not done his (eet, neither had he done his bea1'd, tw'r washed his garments,
f1'om the day when the king went f01th, even to the day when he ca,me with
peace.
41 And, behold, every man of Israel ... said to the king, 'Wherefore have
our brethren, the men of Judah, ... brought the king ... over Jordan.
49 And every man of Judah answered ... Because he is neighbor to
me: ...
43 And the man of Israel answered, I have ten pa,'rt.Y in the kin.IJ; and in
David, I more than thee: ...
II SUIUEL XX
1 And ... Sheba, the son of Bichri, blew the trumpet and said, We have
no part in David, ...
9 Then, from behind David, every man of Israel went up after Sheba ...
but the man of Judah clllve unto thei1' king, f1'om JO}'don even to .T6'Iusalem.
3 Following the Hebrew Bible, Schmidius has only thirty-two verses in
chapter 18, and what is verse 33 in the A.V. is with him the first verse of chap
ter 19. The translation follows the numbering of the A.V.
188
II SAMUEL XVII-XXII: 1-51
5 So AmasH went to call together those of Judah: .
6 And the king said to Abishai, Now shall Sheba do to us worse than
Absalom; ... follow after him, lest perchance he find him fenced cities, and
snatch out 011,1' eyes.
7, 8, 9, 10, 13 And there went out after him Joab's men, ... And Amasa
came before them And J oab with his right hand took hold of Amasa's
beard to kiss him And ... he smote him at the fifth, ... and I'epeated
not; and he died. Then Joab and Abishai ... pursued a f t ~ r Sheba ...
Il And one of J oab's lads ... said, He that is for David, let him follow
Joab.
1'2 And while Amasa was wallowing in blood in the midst of the way; and
this man saw that all the people stopped; he rolled Amasa from the way into a
field . . . ; for he saw that everyone that came to him stopped. So ... every
man passed by after Joab ...
16, 18 Then cried a' wise woman ... saying, Speaking, they once spoke
saying, Asking, they shall ask in Abel, and so shall become pelfect.'
19 I am among the l)erfect ot the tI"uths of Ismel; why tllB'ref91'e seekest
thou to slay a city and a mother in Ismel? Wh61'efol'e wilt thou swallow the
h61'itage of J ehova1l?
'2:2 And the woman came unto all the people in h61' wisdom. And they cut
off the head of Sheba ...
'23 Then J oab was over all the anny Israel; and Benaiah ... was over the
Gherethites and Pelethites:
II SAMUEL XXI
I And there was a famine in the days of David three years, ... and when
David enquired of the faces of .Tehovah, Jehovah said, It is for Saul, and for
his house of bloods, because he slew the Gibeonites.
:2, 5 Therefore the king called the Gibeonites, ... And they said unto the
king, That man who consumed us, ...
6 Let seven men of his sons be given unto us, and them will we hang to J e-
hovah, ... being the cho.en of .fehovah. And the king said, I will give them.
7 And the king spared Mephibosheth, Saul's son, because of the oath of
.TellOvah ... between David and Jonathan ...
14 And they buried the bones of Saul and J onathan ... Thus God was
then entreated for the land.
II SAMUEL X X I I ~ '
1 And David spake unto Jehovah the words of this song in the
day that Jehovah had delivered him out of the hand of all his
enemies, even out of the hand of Saul;
!2 And he said, Jehovah is my rock, and my fortress, and my
deliverer for me;
'In the margin of his Schmidins' Bible, at "erse 18, Swedenborg wrote
A prophetic lLtterance.
" In his copy of Schmidius' Bible, Swedenborg has marked verse '2 of this
chapter and each of the following verses with two short vertical strokes written
in the margin.
189
THE WORD EXPLAINED
3 The God of my rock, in whom I trust: my shield, and the
horn of my salvation; my high place, and my refuge; my saviour;
he saveth me from violence.
4 I will call on J ehovah, who is worthy to be praised: so shall
I be saved from mine enemies.
5 For the 7vaves of death compassed me about, the rivers of
Belial terrified me.
6 The sorrows of hell compassed me about; the snares of death
prevented me;
7 In my distress I called upon J ehovah, and cried to my God:
and he heard my voice out of his temple, and my cry to his ears.
8 The earth was commoved and did tremble; the foundations
of the heavens shook and were commoved, when he was kindled.
9 There went up smoke in his nostril, and fire out of his mouth
devoured: coals did kindle from him.
10 He bowed the heavens, when he came down; and darkness
was under his feet.
11 And he rode upon a cherub, and did fly: and he was borne
upon the wings of the wind.
19l And he set darknesses as tents round about him; the bind-
ings of the waters, the clouds of the heavens.
13 From the brightness before him, burned coals of fire.
14 ;rehovah thundered from heaven, and the most High gave
forth his voice.
15 And he sent out arrows to scatter them; lightning, to con-
found them.
16 And the depths of the sea appeared, the foundations of the
world were discovered; at the rebuking of -Jehovah, by the blast of
the breath of his nostril.
17 He sent from on high and took me; he drew me out of
many waters.
18 He snatched me from my strong enemy; from them that
hated me, when they were too strong for me.
19 They prevented me in the day of my calamity: but Je-
hovah was my stay.
910 And he brought me forth into breadth: he snatched me
out; for his good pleasure _was in me.
911 J ehovah hath requited me according to my righteousness:
he hath rendered unto me according to the purity of my hands.
190
II SAMUEL XXII: 1-51
flfl For I have kept the ways of J ehovah, and have not wickedly
been removed from my God.
fl3 But all his judgments were before me: and as for his
statutes, I departed not from any.
fl4 And I was entire hefore him, and have kept myself from
mine iniquity.
fl5 Therefore J ehovah hath rendered unto me according to
my righteousness; according to my purity before his eyes.
fl6 With the holy thou art holy, and with the strong man that
is perfect, thou art perfect.
<J.7 With the pure thou art pure; but with the froward thou
contendest.
fl8 And a people in misery thou preserveth; but thine eyes are
against them that are high; thou casteth them down.
fl9 For thou art my lamp, 0 Jehovah: and Jehovah lighteneth
my darkness.
30 For by thee I will run out against a troop: with my God I
will pass over a wall.
31 As for God, entire is his way; the w01'd of J ehovah is tried:
he is a buckler to all them that confide in him.
3fl For who is God, save Jehovah? and who is a rock, save our
God?
33 God is my refuge of strength: and will make perfect my
way.
34 He will make my feet like the feet of hinds: and will set me
upon my high places.
35 He teacheth my hand war; and setteth a brazen bow under
mme arms.
36 Thou also giveth me the shield of thy salvation: and thine
afflicting magnifieth me.
37 Thou maketh glad my steps under me; and my ankles
waver not.
38 I pursue mine enemies, to destroy them; and turn hot
again until I consume them.
39 And I will consume them, and will smite them, that they
rise not again: that they fall under my feet.
40 For thou wilt gird me with strength to battle: thou wilt
humble beneath me them that rise up against me.
191
6187] THE WORD EXPLAINED
41 And thou wilt put mine enemies to flight before me; them
that hate me: that I may cut them off.
4fl They shall look about, but there is none that saveth; unto
J ehovah, but he will not answer them.
43 Therefore I will beat them small as the dust of the earth;
as the mire of the streets, I will crush them; I will spread them out.
44 But thou wilt snatch me from the strivings of my people;
thou wilt preserve me to be head of the nations: a people which I
knew not shall serve me.
45 Sons of the stranger shall flatter me: hearing in the ear,
they shall obey me.
46 Sons of the stranger shall fade away; and they shall trem
ble out of their close places.
47 Jehovah liveth; and blessed be my rock; and exalted be
the God of the rock of my salvation.
48 It is God that giveth vengeances for me, and casteth down
the people under me,
49 Who delivereth me from mine enemies: and lifteth me up
from them that rise up against me: from the man of violences, thou
delivereth me.
50 Therefore I will confide in thee, 0 Jehovah, among the na
tions, and I will sing unto thy name;
51 \lVho magnifieth the salvations of his king, and doeth
mercy to his anointed, to David, and to his seed even for an age.
THE SONG OF DAVID WHEN HE WAS DELIVERED FROM: THE
HAND OF HIS ENEMIES.
6187.* [And Do,vid spoke unto Jehovah the words of this song
(vs. 1).] That David said these words, being inspired by the
spirit of God Messiah, is clear. Thus it is the spirit that speaks,
and not David; this, moreover, is evident from chapter fl3
2
And
because the spirit speaks, therefore, it is not David that is meant
but, in the more interior sense, the faithful, in the inmost sense,
those who confide in God Messiah and love him, and, in the supreme
sense, God Messiah. It is these that Were intended by holy spirits
whenever they spoke through David. This can be evident to every
one, especially from verses fl1 to fl7, where David speaks of r i g h t ~
.' These notes on' I Samuel XXII are referred to by the author in his
Schmidius' Bible at Psalm 18, verse 3 (A.V., vs. !i!).
19f1 III Ad. 5073
II SAMUEL XXII: 1-8 [6188-93
eousness, the purity of his hands, integrity, holiness; when yet he
says elsewhere that in himself no man is pure [Ps. 130
3
, 143
2
],
being nothing but what is profane and unrighteous, etc., etc.
5
6188. [Jehovah is my rock, and my fortress, and my deliverer
for me; the God of my rock; ... my shield, and the horn of my
salvation; my high place, and my refuge; rny saviour], vs. ~ , 3.
These are names, all of which signify God Messiah, for he is every
where called a rnountain, a rock, a firm rocle, and a fortress, it
being he alone who fights, who is holy, who is the horn of salvation.
6
6189. [I will call on J ehovah . . . so shall I be saved from
mine enemies], vs. 4. The enemies are spiritual enemies. The
spirit can mean no other.
6190. [The waves of death compassed me about, the rivers of
Belial terrified me], vs. 5. The crew of the devil, who is the
enemy, is likened to waves of death, and rivers of Belial, because
they are spirits who in like manner rush in, in disorderly crowd.
Hence come temptations, for they rush in, in a way unspeakable,
persuading and tormenting.
6191. [The sorrows of hell compassed me about; the snares of
death prevented me], vs. 6. Hence they are called the sorrows of
hell, and the snares of death. Deceitfully and with the utmost
cunning, they continually persuade man, nay, in temptations, it is
permitted them to affect man; but they are snares or cords of
death.
6192. [In my distress I called upon Jehovah, and cried to my
God: and he heard my voice out of his temple, and my cry to his
ears], vs. 7. What is described is spiritual anguish. But in God
Messiah alone is refuge. The cry or supplication comes from his
temple, that is, from heaven, by means of angels; and the more in
tense it is, the more is it compared to a cry; for, as is well known,
crying out is an effect, according to the tenseness of the spirit.
6193. [The earth was commoved a,nd did tremble; the founda
tions of the heavens shoole and were comrnoved, when he was kin
dled] , vs. 8. Here vengeance upon enemies is described. This
vengeance is not taken by God Messiah, though it is ascribed to
No. 6187 is emphasized by "Obs., Obs." written twice in the margin.
At verse 3 in his Schmidius' Bible, the author wrote in the margin: " Con
fer the Notes-A prophetical utterance." "The Notes" means the present
commentary. .
III Ad. 5074-5080 193
6194-99] THE WORD EXPLAINED
him; but 7 it is allowed to others who rush in. What is described
is anger-that it comes down in order, to the ultimate. Thus all
that is below 8 it, is then commoved. This is the case in man when
his mind grows angry; all things that are below, even the ultimate
things in the body, are then commoved. There they act simul
taneously, see above [no 351Q, 5105]. It is here said that the
earth trembled; the foundations of the heavens shook and were
commoved. Evil spirits are in the depths, that is, in the place
where is the body and the natural mind, in relation to the superior
mind, etc., etc.; therefore they tremble.
6194. [There went up smoke in his nostril, and fire out of hi,y
mouth devoured: coals did kindle from him], vs. 9. Anger is
,likened to smoke and fire and so to coals; as in mount Sinai [Exod.
19
18
] and elsewhere.
6195. [And darkness was under his feet], vs. 10. So likewise
with darkness, there being, as it were, a most dense cloud; for with
the evil it is then night.
6196. [And he rode upon a cherub, and did fly: and he was
borne upon the wings of the wind], vs. n. "Upon a cherub."
Cherubs are those who descend, as said above [no 4691-93,4738] ;
also those who execute commands. "Upon the wings of the
wind" means the same thing, angels being called "the wings of
the wind."
6197. [And he set darknesses as tents round about him; the
bindings of the waters, the clouds of the heavens], vs. IQ. The
darkness is like tents round about him. So also the bindings of
the waters, and the clouds-which comes to the same thing,
though with a difference of meaning.
6198. [From the brightness before him, burned coals of fire],
vs. 13. This is the brightness which is truth. It is from this that
the coals burn, for it is by means of the truth that [the vil] are
chastised. See above [n. 59Q4, 5999].
6199. [Jehovah thundered from heaven, and the most High
gave forth his VOice], vs. 14. He thundered from heaven. Thun
ders are thus the effects of anger, and these follow in the clouds.
7 {Crossed off:] from evil angels who
a The autograph has above, but this is clearly a slip.
194 III Ad. 5081-5089
II SAMUEL XXII:
Hence, he is called the Thunderer/ and this from their terror.
Here, as elsewhere, the "voice" means thunder.
6200. [And he sent out arrows to sca,tter them; lightning, to
confound them], vs. 15. Arrows are spiritual things, being truths
and goodnesses. These are tormenting arrows, in that they have
injured the innocent, etc., etc. Lightning is the light which comes
in this way, whereby they are confounded.
6201. [Then the depths of the sea appeared, the foundations
of the world were discovered; at the rebuking of J ehovah, by the
blast of the breath of nostril], vs. 16. What is here described
is that these penetrate to the depth of hen, and thus to the ultimate.
The depths of the sea and the foundations of the world are the
lowest hell, there being degrees of hell. "At the rebuke," that is,
at the voice, or at that which is signified by this voice, being the
lightning and thunder of truth. "By the blast of the breath of
his nostril." The blast of the breath of the nostril is the life
which thus penetrates to the lowest depths, with burning wrath.
6202. [He sent from on high and took me; he drew me out of
many waters], vs. 17. What is here described is, that man, nay,
and a spirit, is drawn forth out of hell, and this by God Messiah
who draws man forth from the damnation of many sins, that is,
from" many waters." From on high, he took me up.
6203. [He snatched me from my strong enemy'; from them that
hated me, when they were too strong for me], vs. 18. Being
snatched from hell, man is snatched from the enemy, that is, from
the devil, who was prevailing. Thus he is snatched from them
that hate him; for the wicked crew hold the sons of God Messiah,
here represented by David, in deadly hatred.
6204. [They prevented me in the day of 1ny calamity: but Je
hovah was my stay], vs. 19. Preventing in the day of calamity
means desiring to destroy; but God Messiah is a stay-as above,
in verses and 3.
6205. [And he brought me forth into breadth: he sna,tched me
out; for his good pleasure was in me], vs. He brought [me]
forth into breadth, that is, he brought me out of the pit, from hell,
Fulminator (thundm'8'r or lightning hurIM). This was one of the names
of Jupiter, and it is used by Schmidius as a translation of the Hebrew word
Shaddai,' see n. 2533, 3488.
III Ad. 5090-5100
195
THE WORD EXPLAINED
into the heavenly camp. " For his good pleasure is in me," that is,
the good pleasure of God Messiah is in his sons.
6206. Here properties belonging to God Messiah are applied
to those in heaven and on earth, who 1 are in God Messiah; see
above [n. That they can never be applicable to David,
accords with his own confession, and with many deeds of his life,
for he was a very wicked man. Because properties which are in
God Messiah are now applied or imputed, these words treat of him
alone; and this because the good pleasure of J ehovah is in the Son
alone, as was said in the mountain when he was glorified [Matt.
17
5
J.
6207. [Jehovah hath requ'ited me according to my righteous
ness: he hath rendered unto me according to the purity of my
hands], vs. So likewise with these words, for God Messiah
alone is Righteousness and is Pure.
6208. [For I have kept the ways of Jehovah, and have not
wickedly peen removed from my God], vs. He alone kept the
ways of Jehovah, that is, the law in its complex; for he fulfilled the
whole law, both internal and external, and also all that is involved
in the law, that is, in the sacrifices and the worship, etc., etc. Thus
he alone became righteousness; yet he prayed for those that hate
him [Luke David never did.
2
6209. [But all his judgments were before me: and as for his
statutes, I departed not from any], vs. In these words, the
above is now confirmed.
6210. [And I was entire before him, and have kept myself from
mine iniquity], vs. So likewise here " mine iniquity" 3 being
the iniquity of man. According to the other interpreter,4 it is
said that he was on guard that he do no iniquity. In Him is no
iniquity.
6211. [Therefore Jehovah hath rendered unto me according
to my righteousness; acc01'ding to my purity before his eyes], vs.
So likewise with these words, but with a difference.
6212. [With the holy thou art holy, and with the strong man
that is perfect, thou art perfect], vs. That what is meant is
Reading qui for quae (which things).
2 The latter half of n. 6908 is emphasized by "Obs. Obs." written twice in
the margin.
3 [Crossed off:) because there was infirmity with him as with others.
Tremellius.
196 In Ad. 5101-05, 5107-11
1
II SAMUEL XXII:
the imputation of righteousness and holiness, is clear from these
. words, the words namely, " with the holy thou art holy; with the
strong man that is perfect, thou art perfect." God Messiah alone
is Holy and is the Strong One who is Perfect.
6213. [With the pure thou art pure; but with the froward thou
contendest] , vs. So, likewise, with the pure he is pure. That
righteousness may be imputed, there must be combat; therefore it
is said" with the froward thou contendest."
6214. [And a people in misery thou preserveth; btd thitne eyes
are against them that are high; that/, casteth them down], vs.
So thou preserveth the miserable, being those who are in combats;
while those who are haughty, thou casteth down; for he lifts up
only the humble. "High" is here opposed to " misery," that is,
to the humble man who lies in the dust.
6215. [For thou art my lamp, 0 Jehovah: and Jehovah light
eneth my darkness], vs. Thus he enlightens the understand
ing; for the understanding can never be enlightened save after
combat, it being in this way that darkness or falsities are dis
persed. But darknesses, because cupidities and guilt, still cleave
to man, and these continually induce the falsities which God
disperses.
6216. [For by thee I 7vill run out against a troop: with my
God I will pass over a wall], vs. 30. Thus he will conquer, this
being what is meant by running out against a troop and passing
over the wall, being (as stated above [n. 5401, 5468]) the wall
which they attack-whether from within or from without, it is the
same thing; for the wicked think themselves to stand firm in their
fortified city, etc., etc.
6217. [As for God, entire is his way; the 7vord of Jehovah is
tried: he is a buckler to all them that confide in him], vs. 3I.
These then are the things which follow after man has been justi
fied; for God Messiah then defends man and spirit. Therefore it
is now said in the text" as for God," that is, as fOr God Messiah.
He is called the "way," "integrity," the "tried word of J e
hovah," and this clearly signifies God Messiah who is the Word of
J ehovah and who was tried-as is well known. He is a buckler to
all who have faith, that is, to them that confide in him.
6218. [For who is God, save Jehovah? and 7oho is a rock, save
our God?], vs. This means that Jehovah, and thus God Mes-
In Ad. 197
THE WORD EXPLAINED
siah is the only God, in whom is the fullness of the Godhead [Col.
2
9
]. For by him, and so from him, were all things made [John
1
3
]. It is he alone who is the rock, as stated above [vs. 2].
6219. [God is my refuge of strength: and will make perfect
my way], vs. 33. He is likewise a refuge and strength, as above
[vs. 3]. He will make the way of man perfect-will lead man in
the way of truth, this being the perfect way which he will make.
6220. [He will make my feet like the feet of hinds: and will set
me upon my high places], vs. 34. Now the text speaks of swift
ness-that he will quickly make perfect the way. " Feet" are the
life which they walk. "Upon my high places," that is, above
the sphere within me, namely, above the rational mind this be
ing the high place in man, when He gives him the understanding
of truth and good.
6221. [He teacheth my hand war; and setteth a brazen bow
under mine anus], vs. 35. "He teacheth war," namely, how man
shall wage conflict with the enemy, or conquer him. " He setteth
a brazen bow under mine arms," that is, gives the understanding
of natural truths, these being a brazen bow. The arms' are the
powers of understanding. Being the forces of man, they are
called arms.
6222. [Thou also giveth me the shield of thy salvation: and
thine afflicting magnifieth me], vs. 36. A shield of salvation is
saving faith. "Thine afflicting magnifieth me," that is, affliction
makes those great who have faith; thus, afflicting also belongs to
the Messiah, in that it magnifies man.
6223. [Thou maketh glad my steps under me; arid my ankles
zvaver not], vs. 37. Glad steps are love and the affection of good,
this alone being gladness. Steps, like feet, are the life. Ankles
which waver not, are truths. They do not waver when they go
in the way of truth.
6224. [I pursue mine enemies, ... And I will consume them],
vs. 38, 39. This follows when man acquires faith. He then
pursues his enemies even to their consumption.
6225. [For thou wilt gird me with strength to battle: thou wilt
humble beneath me them that. rise up against me], vs. 40. Here
likewise; for here" strength" is the faith with which he is girded
and by which he humbles his spiritual enemies, that is, lays them
prostrate.
198 III Ad..5123-5134
II SAMUEL XXII: 33-47 [69l9l6-31
6226. [And thou wilt put mine enemies to flight before me;
them that hate me: that I may cut them off], vs. 41. Likewise here,
etc.
6227. [They shall look about, but there is none that saveth.
Therefore I will beat them small as the d ~ t S t of the earth; as the
mire of the streets, I will crush them], vs. 49l, 43. The text now
dealz with enemies, how that they are laid prostrate, and that none
will save them; that they will be as dust which is beaten small, and
as mire, etc., etc.
6228. [But thou wilt snatch me from the strivings of my
people; thou wilt preserve me to be head of the nations: a people
which I knew not shall serve me], vs. 44. It being faith that pro
duces all these effects, those things are here set forth wherein is no
faith but only doubt. Thus his snatching him from the conten
tions of my people, means snatching him from doubts which give
birth to contentions and heresies. " Thou wilt preserve me to be
head of the nations." Thus, in the more interior and inmost
sense, faith is that which he will preserve. In the supreme Sense,
the head of the nations is God Messiah. A people whom he knew
not, means all that which confirms faith, being things intellectual,
etc., these will serve and will give consent.
6229. [Sons of the stranger shall flatter me: hearing in the
ear, they shall obey me], vs. 45. So likewise with these words,
they being called. sons of the stranger who will flatter, that is, will
consent and obey; for in relation to faith, these intellectual things
are things servile.
6230. [Sons of the strangeT shall fade away; and they shall
tremble out of their close places], vs. 46. Here it is other sons of
the stranger that are meant, being those who possess truths and
do not apply them. They guard the treasures and do not enjoy
them. They will tremble, because from these treasures they will
see spiritual and celestial truths. This then is what is meant by
"out of their close places," being the places where they guard
those treasures.
6231. [Jehovah liveth; and blessed be my Toe'.; and exalted be
the God of the roek of my salvation], vs. 47. He now again calls
upon God Messiah. As in the beginning, so in the end, inasmuch
as He is the first and the last.
5
This is usual in Divine songs, and
Reading ultimus for u.ltimi.
III Ad. 5135-5143 199

THE WORD EXPLAINED
it is the case in our Lord's Prayer. "Jehovah livet.h " is a solemn
expression, meaning that Jehovah Go"d alone is Life. God Mes
siah alone is the Rock (as above [vs. and the God of the rock
of Salvation, that is, of faith, he himself being the Rock of Sal
vation.
6232. [It is God that giveth vengeances for me, and that casteth
down the people under me], vs. 48. It is he alone who defends ]nan
from injuries and punishes the evil and lays t.hem prostrate, it be
ing he alone who does this. It is indeed done by faith, but it is he
alone who gives faith.
6233. [Who delivereth me fr01n mine enemies: and lifteth me
up from them that rise up against me: from the man of violences,
thou delivereth me], vs. 49. What was said in the beginning [vs.
5 seq. ] is here again taken up, after the manner customary in
songs. Finally, the liberation is set forth. The enemies, as above
[n. 6190], are the devil's crew. The man of violence is the devil.
6234. [Therefore I will confide in thee, 0 Jehovah, among the
nations, and I will sing unto thy name], vs. 50. Hence now comes
confession, or the giving of thanks. That it will be among the
nations, signifies many things which the reader may see elsewhere;
for his name will be sung among the nations who will confess.
6235. [Who magnifieth the salvations of his king, and doeth
mercy to his anointed, to David, and to his seed even for an age],
vs. 51. "Who magnifieth the salvations of his king." It is Je
hovah the Father who magnifies the righteousness and merits of
his king, that is, of his Son. "And doeth mercy to his anointed,
to David," that is, to God Messiah; for when God Messiah suffered,
he cried out concerning the mercy of Jehovah the Father, that he
had forsaken him [.Matt. It is the Son who is the Anointed
of Jehovah, and who thus is David. "His seed" are all who have
faith in him. By" king," "the anointed," and "David," are
also meant those who are called sons of the King, and so kings.
" Seed" applies to these, when by David is meant God Messiah;
but when by David are meant the sons of the King, then" seed"
applies to faith and the things which pertain to faith. Applied
directly to David, the seed are those who will rule after him.
6236. These will rule " for an age," that is, for a time, as is
evident from the signification of " age" in all passages. But in
the more interior and inmost sense, " an age," here and also else
III Ad.
II SAMUEL XXIII: 1-7 [69l37-39
where, signifies eternity. That the kingdom of David will be an
eternal kingdom, see above, II Samuel 7
13
, 16, where these words
are also explained.
II SAIIWEL XXIII
1 Now these be the last words of David. The saying of David
the son of Jesse: the saying of the man who was raised up on high,
the anointed of the God of J acob, and the sweet singer of Israel;
9l The Spirit of Jehovah spake in me, and his speech was upon
my tongue.
s
3 The God of Israel said, the Rock of Israel spake to me, The
ruler over men is just, ruling in the fear of God.
4 And he shall be as the light of the morning when the sun
riseth, of a morning without clouds; when, from its brightness, the
grass springeth out of the earth after rain.
5 For shall not my house be firm with God? seeing that he hath
made with me a covenant of eternity, to be set for all, and to be
preserved? For this is all- my salvation, and all my desire; for
will it not grow?
6 But as for Belial, all of them are as a thorn cast out, be-
cause they cannot be taken by hand:
7 But the man that shall touch them shall be fined with iron
and the wood of a spear; therefore, burning, they shall be burned
with fire in their place.
6237. [These be the last words of David (vs. 1).] The last
words of David clearly contain a prophecy concerning God Mes-
siah and the coming of his kingdom, and concerning the destruc-
tion of the kingdom of the devil.
6238. [The Spirit of Jehovah spake in me, and his speech wl1,s
upon my tongue],r vs. 9l. Here it is declared that the spirit of
God spoke through David, being called "the spirit of God in
him," and" his speech upon his tongue," that is to say, in his
words.
6239. [The God of Israel said, the Rock of Israel spake to me,
The ruler over men is just, ruling in the fear of God], vs. 3. Thus
See n. 6938 note.
7 In the margin of his copy of Schmidius' Bible, the author has marked each
verse from 9 to 7 with two short vertical strokes. There also he entered the
note: A lJ1'OlJheticalttttemnce. Confe1' the the present notes.
III Ad. 5169l-5164 9101
THE WORD EXPLAINED
through David, the spirit says that which God Messiah thus said,
He alone being the God of Israel. The Rock of Israel is clearly
God Messiah, for a rock could never speak. Therefore the rock
is God, who spoke through the spirit by the tongue of David.
"The ruler over man is just "-speaking concerning Himself as
the ruler, or, as the other interpreter 8 has it, as he who rules. His
dominion is over the man whom he justifies. It is also over all, but
those who are wicked are under the dominion of his enemy, etc.
" Ruling in the fear of God," that is, ruling over those who fear
him. As to what fear is, see elsewhere.
6240. [And he shall be as the light of the morning, when the
sun riuth, of a morning without clouds; 7vhen, f1om its bright
ness, the grass springeth out of the earth after rain], vs. 4. 'Vhat
is described is His advent into glory. This will take place in the
morning, and therefore is compared to the morning sun and the
light of the morning, and, indeed, of a morning without clouds;
for all things win then be in light and will be understood. Hence,
new fruits grow up; there will be a new creation, a new heaven
and a new earth [Apoc. From the brightness, that is to
say, from truth and goodness, these will grow like grass after rain.
Thus a new paradise will come into existence, being the heavenly
paradise.
6241. [For shall not my house be firm with God? seeing that he
hath made with me a covenant of eternity, to be set for all, and to
be preserved? For this is all my salvation, and all my desire; for
will it not grow?], vs. 5. The house will be firm with God-that
paradise, the new heaven, this being the house, will be firm with its
God, the Messiah. "He hath made a covenant of eternity "-that
which he has said will be eternal; the covenant of eternity is, that
he who believes will be saved. This covenant "is set for all,"
being extended to all, and they will be preserved. Hence comes
all salvation and every desire; for the heavenly ones who are ii1
faith, desire nothing but the kingdom of God Messiah. " Will it
not grow?" namely, this paradise, being heaven, that is, Bis
kingdom.
6242. [But as for Belial, all of them are as a thorn cast out],
vs. 6. Belial means all the wicked, and the devil and his crew.
8 Tremellius;
III Ad. 5165-5177
II SAMUEL XXIV:
All these are here likened to a thorn because thorns injure whom
soever they touch.
6243. [But the 1nan that shall touch them s:wll be filled with
iron and the wood of a spear,. therefore, burning, they shall be
bumed with fire in their place], vs. 7. Here is described the malice'
of the devil, being the evil which comes solely from the devil; for
he injures like a thorn, as said above [n. and here, like
iron, that is, like a sharp spear and also like "the wood of a
spear," which pierces at the fifth rib, as above. He, together with
his crew, will perish by fire, that is, by damnation and hell, this
being the fire. "Burning, they shall be burned," that is, they will
be tormented as by fire.
II XXIV
1 And again the anger of J ehovah waxed hot against Ismel; the1'elm'e he
aroused David against them., saying, Go, '/lIUmber Ismel and Judah.
9 So the king said unto Joab Number ye the people, ...
3 And J oab said to the king, Why doth my lord the king des'ire this
'Word?
4 But the king's word prevailed. , . And Joab and the captains of the
host went to number the people. , .
5, 6 And they passed over ,Jordan, , , : Thence they came to Gilead and
to the land of the lower ones; ...
9 And J oab showed the sum of the number of the people to the king; and
Israel was eight hmulred tho'usand men of the host that drew the sword; and
of the men of Judah, five hundred thousand men.
11 ... And the word of Jehovah came unto the p'rophet Gad, the seer of
David, saying,
Ig Go and speak unto David, I lay upon thee three things, choose thou one
of them, . , .
13 So Gad came unto David ... and said to him, ... What word sho'uld
I bring back to him that sent me?
14 And David said unto Gad , . , Let us fall, I pray, into the hand of
Jehovah ...
15 So Jehovah sent a pestilence upon Israel ...
16 And when the angel put forth his hand against Jertlsalem to destroy it,
J ehovah repented of tile evil,' the1'e f01'e he said to the angel that destroyed
among the people, It is enough: . , .
17 When therefore David saw the angel sm'iting among the people, he said
unto Jehovah, ... Behold, I have sinned, . , .
18, 19 And Gad ... said unto him, Go rear up an altar unto Jehovah in
the threshing floor of Araunah the Jebusite. And David went. , ,
gg And Araunah said unto David, ' .. Behold the ox for the whole burnt
offering, ancl th1'eshing sleds, and vessels of the oxen for wood.
g5 And David built there an altar unto J ehovah, ... So J ehovah was en
tl'eated for the land, and the plague was stayed from upon Israel.
III Ad. 5178-5180
THE ""TORD EXPLAINED
I KIXGS I"
King David was old and entered into days;
5 And Adonijah the son of Haggith exalted himself, saying, I will be
king:
1 And his words were with Joab the son of Zentiah, and with Abiathm' the
pl'iest, lOho gave aid behind Adonijah,
9, 10 And Adonijah , , , called all his brethren, the king's sons, , , , But
Nathan the prophet, , , and Solomon his brother, he called not.
15, 11 And Bathsheba went in unto the king , . , And she said to him, My
lord, thou swarest , . , Surely thy son Solomon shall reign after me, . , ,
18, 19 And now, behold, Adonijah is made king; , , . And he hath called
all the sons of the king , , , but Solomon thy Se1'vant 1wth he not called,
gg, g3 And, 10, while she was yet speaking , , , Nathan the prophet came
in , , , And he bOlOed hirrnself before the king upon his faces to the ea-rth,
g4, g6 And Nathan said, My lord, 0 king, saidest thou Adonijah shall reign
after me? for, , , he hath called all the king's sons, , , but me, lOho am thy
se1'vant, ' , . and Solomon thy son, hath he not called,
g9, 30 And the king sware and said, By the living Jehovah, lOho hath ?'e
deemed my s01tl out of all dist-ress; even as I sware unto thee, . , so will I do
this day,
31 Then Bathsheba bOlOed upon he?' faces to the earth, and adored the king,
and said, Let my lord king David live for ever.
33 And the king said unto them, , , , Cause Solomon my son to ride upon
mine 010110 m-ule, and bring him down to Gihon:
34 And let Zadok the priest , , . anoint him there , , ,
38 So , , , they caused Solomon to ride upon king David's m1tle and
bronght him to Gihon,
39 And Zadok the priest took an' hO'l'n of oil out of the tabernacle, and
anointed Solomon; , , ,
41 And, , , , Jonathan, the son of Abiathar the priest, came; and Adonijah
said to him, Come in, for thou a-rt a man of valO?' , . , (vs, 5g) 8.
43, 44 But Jonathan answered" .. Our lord, king David, hath made
Solomon king, , , , And they have caused him to ride ?tpon the king's mule: , , ,
50 And Adonijah was afraid, , , and went and took hold on the horns of
the alta?', '
51 And it was told Solomon, saying, Behold Adonijah , , , hath taken hold
on the horns of the altm', ' , ,
51 And Solomon said, If he shall be fO?' a son of valOl', not one of his hairs
shall fall to the earth: , , ,
53 , , . And they brought him down from-at the altar, , . And Solomon
said to him, Go to thine house,
I KINGS 11
I Now the.days of David drew nigh that he should die; and he charged
Solomon his son, saying,
g I lOalk the lOay of all the em'th; be thou shong therefore, , ,
* At the head of this chapter, Swedenborg wrote in his Schmidius' Bible:
"g Chron, IX: 19; XII: 15; XIII: gg; XVI: 11; XX: 34; XXVI: gg,"
8a References added in parentheses are marginal notes made by Swedenborg
in his Schmidius' Bible,
204
I KINGS I-In
3 And keep the charge of .Tehovah thy God, to keep his statutes, hi.y
p'recepts and his judgments, and his testimonies, .
5, 6 And now thou knowest what Joab did and he set the bloods of
100,1' tn peace, and put the bloods of wm' in his gil'dle which was on his lo'ins,
and in hi.y shoe which was on his feet . ... Let not hi.y old age go down to hell
in peace.
8, 9 And, 10, with thee is Shimei the son of Gem, ' .. Thou shalt cause
his ham' head to go down to hell blood.
11 And the days that David ruled over Israel were f01'ty yeal's; in Hebron
he I'uled seven year.Y; and in Jerusalem he l'uled thirty and th?'ee years,
13, 17 And Adonij ah , .. came to Bathsheba , .. And said, Speak now
unto Solomon ... that he give me Abishag the Shunammite to wife,
19 And Bathsheba came unto king Solomon ... And the king ... sat
down on his thl'one, and set a th1'one f01' the king's mothm', to sit at his ,"ight
hand.
20 And she said, ' . , Turn not my faces a,way. And the king said, .. ,
I will not tW'n thy Sb fa,ces away.
21 And she said, Let Abishag the Shunammite be given to Adonijah thy
brother to wife,
23 Then king Solomon sware by Jehovah, saying, God do so to me, and so
add, that Adonijah hath spoken this word against his soul.
95 And king Solomon sent by the hand of Benaiah . , , and he fell upon
him that he died,
97 And Solomon put out Abiathar, that he was not priest of Jehovah, that
the word of Jehovah might be fulfilled which he spa.ke i,n Shiloh concm'ning the
house of E li.
29 And it was told king Solomon that J oab was fled unto the tabernacle of
.Tehovah , , . Then Solomon sent Benaiah , .. saying, Go, fall upon him.
30 And Benaiah came to the tabernacle, , , and said unto him, Thus saith
the king, Come forth. But he said, Nay; ... And Benaiah brought the king
word ...
31 And the king said to him, ... Fall upon him and bury him, that thou
mayest take away the bloods which .Toab slew withont cause, from upon me, ...
33 So may theil' bloods I'otul'n the head of .Toab and upon the head of
ki,Y seed for e'ver ...
34 So Benaiah , .. fell upon him, and slew him: ...
44 And the king said to Shimei . . . J ehovah shall return thy wickedness
upon thine own head;
45 And king Solomon shall be blessed, an4 the th"one of David shall be
fi'rm befol'e .Tehova1t fo-r eve-r.
46 So the king commanded Benaiah , , , and he fell upon him that he died.
I KINGS III
2, 3 And the lJeople sacrificed in hi,9h places; fOl' the ho'use the name
of .Tehovah was not yet built even to tho.Ye days, And Solomon ... sac?'ificed
(wd incense in hi,9h places.
4 And the king went to Gibeon to sacrifice there; for this was the gl'eat
high place: ...
5 In Gibeon J ehowth appem'ed to Solomon in it dl'eam by night; and God
said, Ask what I ,9ive thee.
Sb Schmidius has my.
THE WORD EXPLAINED
6, 9 And Solomon said, ' , , Give thy servant a heart that heareth
10 And the word was good in the eyes of Adonai, , , ,
11, 19 Therefore God said unto him, Because, , , thou hast not asked for
thyself the soul of thine enemies, , , behold, I have done accorqing to thy
word: ...
15 And Solomon awoke, and behold it was a d,eam.
I KINGS IV
7 A1ul Solomon had twelve oflice1's ove1' all Israel, to provide sustenance
for the king a1ul his house: a month of the year was upon each of them, to
provide sustenance.
8, 13 And these are their names: ... The son of Geber ... His was the
1'eg1on of ./l1gob which is in Bashan, . ~ i x t y great cities with walls and brazen
bars:
90 Judah and Israel w6l'e many, as the sand which i.'l by the sea in multi
tude, eating and drinking, and making merry.
99, 93 And Solomon's food for one day was thirty COl'S 1 of fine flour, and
sixty COl'S of meal. Ten fatted oxen, and twenty oxen of the pasture, and an
hundred sheep, beside deer and sbe goat and fallow deer, and fatted fowl of
the forest.
95 And Ju.dah and Ismel dwelt secw'ely, eve1'y man under his vine a1ul
under his fig tree ... (Confer Deut. 1714 .sq. )
96 And Solomon had f01ty thousand s.tables of horses lor his chariots
97 And those officers provided sustenance for king Solomon, . . , they
made not a word to la.ck,
99 And God gave Solomon wisdom and unde1'standing exceeding much, and
largeness of heart, as the sand that is on the sea shore.
30 For Solomon's wisdom was multiplied above the wisdom of all the S01lS
of the east, and above all the wisdom of the Egyptians.
31 And he was wiser than all men; . . .
I Knws V
9 And Solomon sent to Hiram, saying,
3 Thou knowest David my father, that he could not build an house unto
the name of Jehovah rus God, for the war wherewith they surrounded him,
until Jehovah put them under the soles of his foot.
10 So Hiram gave Solomon woods ol the cedil1'S a1id woods of the fi/' trees.
I KINGS VI
1, 2 And it came to pass in the four hundred and eightieth
year from the going out of the sons of Israel out of the land of
Egypt, . . . that he began to build the house of J ehovah....
Following the numbering in the Hebrew Bible, Schmidius ends chapter 4
with this verse, and puts verses 91-34 of the A.V. as verses 1-14 of chapter 5.
The translation follows the numbering of the A.V.
1 Transliterated from the Hebrew. The cor was a dry measure of unknown
capacity.
206
I KINGS VI: 1-38
Sixty cubits was the length thereof and twenty the breadth thereof,
and thirty cubits the height thereof.2
3 And the court before the faces of the temple of the house,
twenty cubits was the length thereof, before the faces of the
breadth of the house; and ten cubits was the breadth thereof . . .
4 And for the house he made windows of narrow views.
5 And upon the wall of the house he built a substructure round
about; at the sides of the house round about, for the temple and
the shrine; . . .
6 The nethermost substructure was five cubits broad, and the
middle was six cubits broad, and the third was seven cubits broad:
for he gave to the house narrowings S round about outward, that
they cleave not to the walls of the house.
7 And as to the house . . . it was built of whole stone as
brought: for neither hammer nor axe nor any tool of iron was
heard in the house while it was in building.
8 . . . And they went up by winding stairs into the middle
substructure, and out of the middle into the third.
9 And when he had built the house, . . . he covered the house
with beams and rows of cedars.
10 Then he built a substructure over all the house; ... and
it was attached to the house by woods of cedar.
11, 12 And the word of Jehovah came to Solomon, saying,
... If thou wilt walk in my statutes ... then will I establish
my word with thee, . . .
15, 16 And he built the walls of the house within with boards
of cedar; . . . and he built within it a shrine to be the holy of
holies.
17 And forty cubits was the house, that is, the temple before it.
18 And the cedar of the house within was a carving of cucum
bers and open flowers; . . .
19 But the shrine was in the midst of the house; ...
20 And in front the shrine was twenty cubits in length, and
twenty cubits in breadth, and twenty cubits was the height there
of: ...
21, 22 ... And he made a partition of bars with cords of
gold before the shrine;
laid with gold.
. . . And the whole altar he over
2 See 11. 6248 note.
3 See n. 6252 note.
~ 0 7
THE WORD EXPLAINED
And in the shrine he made two cherubs of olive wood, each
ten cubits high.
And five cubits was the one wing of the cherub, and five
cubits the other wing of the cherub: . . .
And he set the cherubim within the inner house: and they
stretched forth the wings of the cherubim, so that the wing of
one touched the one wall, and the wing of the other cherub touched
the other wall; and their wings touched one another in the midst of
the house.
36 And he carved all the walls of the house . . . with
cherubs and palm trees and open flowers . . . And he built the
inner court; . . .
37 In the fourth year was the foundation of the house of Je
hovah laid, . . .
38 And in the eleventh year, ... he finished the house ac
cording to all the words thereof, and according to all the judg
ments thereof. So he built it in seven years.
4
CONCERNING THE TEMPLE OF SOLOMON
6244. The temple was now built in place of the tent of as
sembly, and this that it might represent heaven, and so God Mes
siah who is his heaven. The temple represents God Messiah and
heaven as to his priestly office. The royal house which Solomon
built also represented [God Messiah and] heaven, but as to his
royal dignity. Both houses are now treated of in chapters 6 and
7, and also in II Chronicles, chapters 3 to 5.
6245. Here it must again be observed that there was nothing
in the whole temple save the representation of things which are in
heaven, that is to say, which concern God Messiah, his holiness,
and the like. They were made so magnificent, in order that the
representation of these things might be presented in their true
spiritual and celestial form before those who are in inmosts, where
celestial things were understood; and so might be lifted up to God
Messiah. The temple waS covered with gold within and without,
and in addition there were sculptures of cherubs, palms, etc., each
and all of which were comprehended as such by the choir of angels
who proximately took up the things which the eye sees and the
In the margin of his Schmidius' Bible, Swedenborg marked verses
94, ll7 and 38 with two short vertical strokes.
III Ad.
I KINGS VI: 1-38 [6246-47
natural mind 5 comprehends by its sight. These are merely mag-
nificent things and the like, which delight the eyes and the other
external senses; but when they come to the 6 internal sphere of
angels, they are carried over into things spiritual, that is to say,
into the things which these natural things and their connections
and arrangements involve. From there they are carried over
more interiorly to the inmost choir of angels of God Messiah,
where they become things celestial, and so are presented to God
Messiah.
7
6246. Such likewise is also the case with the spiritual man. In
objective things, he never seizes upon those which stand forth be-
fore his eyes, but upon the resulting uses, or significations of the
things, and so upon things spiritual which he then turns to things
celestial and to the glory of God Messiah ; but this is most per-
fectly done in the choir of angels in which is all perfection. That
the proximate angels seize merely upon the magnificent things,
rightly ordered, becoming, and harmonious, which appear be-
fore the eyes, is most surely known to me, they having so often
admired with affection the beauties of things set before my
sight. These were also carried over, in like manner, into things
spiritual and celestial. For by the divine mercy of God Mes-
siah, it has also been granted me to learn by experience that
all objects set before the exterior sight and thus before the
interior, quickly passed over into things spiritual and celestial,
so that something entirely different is sensated, being, as it
were, a celestial paradise from an earthly-a heavenly order-
ing which is of the understanding alone, from the orderings of
nature in the world, and in the body and within its members
and organs; while to me at the time, and to the proximate
angels, the objects were seen only naturally.s
6247. Nay, and in certain cases the more interior choir
sometimes insinuated theit own light, so that, in the things read
[Crossed off:] or the imaginations coming therefrom.
[Crossed off:] superior or
, Except for the first sentence, n. 6245 is emphasized by "Obs." written
four times in the margin.
S This indented paragraph is cited by the author in the Index to his
ll'Iemombilia, s.v. Extema, Spiritualia, Spi1'UUH; and, together with n. 5833 and
n. 6259, s.v. RepraeHentatio. See Table of Contents.
III Ad. 5188-519!2
209
THE WORD EXPLAINED
in the Word of God Messiah, I saw only things spiritual and
celestial, the literal sense thus perishing.
9
Hence the reason for the existence of the temple, as, previously, of
the tent of assembly, can now be evident. For the tent of assembly
signifies the life of man, while he is journeying. Therefore, it is
said, that hitherto He had dwelt in a tent Sam. 7
6
]. But the
temple signifies the kingdom of God Messiah. The two coincide,
like things successive with things simultaneous. The day on ",hich
Solomon built the temple, is the beginning of the fifth day or the
end of the fourth [vs. 1] ; for it is morning, but was evening.
6248. [Sixty cubits was the length thereof, and twenty the
breadth thereof, and thirty cubits the height thereof 1 (vs.
As touching the dimensions of the temple, see what was said of the
dimensions of the tent of assembly. Numbers are everywhere
holy, as, for instance, the length, namely, sixty, which is the same
as six. So likewise twenty, this being the half of forty, which is
a very holy number, as is evident from many passages. Thus,
from the four hundred and eighty years from the going forth out
of Egypt [vs. 1], we have six; for if this number be divided by
eighty, it becomes six. Whether the numbers be numbers by which
it is divided or by which it is multiplied, it amounts to the same
thing. " Thirty cubits the height." The ternary number is like
wise a holy number, and this from causes respecting which see
above [no 5893]. Hence, from the viewpoint of the people, which
did not know the dimensions, there was still a beauty. and elegance,
and this was insinuated; for these dimensions are the just propor
tions of a beautiful house.
6249. This temple was on mount Moriah in the threshing floor'
of Arnan the J ebusite (II Chron. 3
1
), and so was not in the thresh
ing floor of any individual of the Jewish stock. It was in the
threshing floor of Araunah, the Jebusite, that the angel slayer
appeared to David; and there David was commanded to build an
altar (II Sam: for the J ebusites also dwelt in J eru
salem, this being the reason why, of old it was called J ebus [Judg.
1910].
This indented paragraph is cited by the author in the Index to his
Mem.mabilia, s.v. Ve'rbum, Interim'a. See Table of Contents.
In the margin of his Schmidius' Bible, Swedenborg here wrote: "That the
pattern came from David, I Chron, fJ8: 11 seq."
HI Ad. 5193-5199
1
I KINGS VI: 1-4 [6Q50-51
6250. [And the court before the faces of the temple of the
house, twenty cubits was the length thereof, before the faces of the
breadth of the house; and ten cubits was the breadth thereof], vs.
3. Here the court is described, its length being twenty cubits
and its breadth ten cubits. In II Chronicles 3
4
, its length is
twenty cubits, being its length in respect to its prospect breadth
wise, and its height one hundred and twenty cubits; see the draw
ing.
2
Twenty, and one hundred and twenty, are likewise holy
numbers, as above [n. 5Q35, 6Q48]. In Chronicles, it is called a
vestibule overlaid with gold. As to what gold is, see elsewhere.
6251. [And for the house he made windows of narrow views],
vs. 4. In Chronicles there is no mention of windows, so far as I
could find. As touching the windows themselves, they are here
said to be windows of narrow views; by another interpreter 3 they
are said to be closed in accommodation to the view; and by an
other/ that they could be opened and closed. Windows in a house
signify the same thing as the eyes in a man, namely, sight, in
terior, more interior, and inmost. These are the windows of man.
Here the view is the sight. The windows are said to be narrow,
because they were in the outer part of the house, and so could be
opened and closed according to the idea of the representation.
I wrote
these words, they being, as it were, dictated to tne by another;
yet I know not whether it is so, except that the windows of a
house signify the same as the eyes or sight in man.
4a
In the autograph, this passage is based on Swedenborg having mistaken
the" one hundred and twenty" in II Chronicles 34 as being the length of the
court, whereas it is its height; the length and breadth being given exactly as in
the present text. In the translation, therefore, the passage has been altered in
accordance with the facts. Literally translated, the passage would read: "its
length being twenty cubits ... But in II Chronicles 34 its length is one hun
dred and twenty cubits, being its length in respect to its prospert lengthwise,
etc.; see the drawing."
3 Tremellius.
Namely, Castellio, with whose version the Swedish Bible I agrees. The
Vulgate has "oblique windows"; Pagnini, "'Vindows closed as to view,"
which he explains as meaning" narrow without and wide within"; and the
A.V., "windows of narrow lights." In a footnote to his translation, Tremellius
says: "Closed with glass for protection against injury from the outer air.
This is the interpretation of Rabbi Jehudah, a most ancient writer whose
etymology of words we prefer to all others." A literal translation of the
Hebrew would be windows of closed views.
This indented part of n. 6iil51 is cited by the author in the Index to his
JllemorabiUa, s.\'.. Fenestra.
In Ad. 5QOO-5fl05 QIl
6252] THE WORD EXPLAINED
6252.'" [And upon the wall of the house he built a substruc
ture round about; at the sides of the house round about, for the
temple and the shrine; . . . The nethermost substntCture was five
cubits broad, and the middle was si,r: cubits broad, and the third
was seven cubits broad: for he gave to the house narrowings 4b
round about outward, that they cleave not to the walls of the
house], vs. 5, 6. As concerns the substructures, they signify di
visions into classes. The whole house, as was said [n. 6244], is
heaven; but because heaven is distinguished into three classes, these
distinctions are represented by the substructures which went
around it. When the eyes saw them, the three classes, and the
divisions of the classes, were at once represented to those who are
in inmosts. In the spiritual sense, the classes refer to forms, etc.
These are considered as things outward, but the thing!?_within
forms, being those which produce them, were represented by the
things which were in the house. As touching their breadth, they
differed from each other by a single measure only, the lowest being
five cubits, the middle six, and the third seven. Hence it can be
seen how that numbers look to each other; for
"thlng.Lwe!e and oblongs, as noted above
[n. 5161-6.4] ; interior natural things, by more interior by
, six; and things inmost or holy by se.En, for the seventh day was

; -
There are said to be narrowings, because they were to be dis
tant from the wall so that they did not cling thereto but were
separated. The wall was the outmost, and consequently, what is
earthly and corporeal. Lest this should appear, for it is unclean,
they were overlaid with gold, as we read in Il Chronicles 3[7].
Moreover, the ascent to these floors and their openings was E.Y
Iftwinding stairs [vs. 8], the form boY which is
.111made from one d!<gree to another. This ascent is likened to wind
ing stairs, as can be made clear by many examples, th_e
* [Preceding n. 6fl5::J, the following is crossed off by the author:] Verses 5
and 6. The substructures are ([doubly crossed] the classes) those parts which
are outside the house.
<b As to this word, Pagnini notes: " Narrowings of the wall wherein were set
the heads of the beams, on the outside throughout the circuit of the house, so
that the beams should not enter into the wall."
The last third of this paragraph is emphasized by "Obs." written four
times in the margin.
III Ad. 5206-5211
I KINGS VI: 5-7
tions of an inferior form into a superi()!, of a na- J
ture. These insinuations, however, are such that they can never
be conceived of, though they can in a way be set forth to the idea.
In" things more interior are nothing but most eriect forms, and )'\
these are as it were, and insinuate
themselves and wind together. These are here compared to wind
ing stairs, etc., etc. But this will be spoken of in verse 8.
l\10reover, there was also a substructure over the whole house,
its height being mentioned, but not its breadth (vs. 10). This
likewise signifies the distinction which lies between the third sphere
and the supreme. These substructures may be compared to girdles
or borders distinguishing the one sphere from the other, etc.
6253. [It was built of whole stone as brought: for neithe1'
hammer nor axe nor any tool of iTon was heard in the house, while
it was in building], vs. 7. The reason why the house was con
rstructed of stones was because God Messiah is called the Rock and
Stone, and this in p.!!-ssages. Hence he is called the Corner
r
[Ps. Il8
22
], the Rock of offence [Isa. 8
14
]. Therefore a
stone was called by 3 acob the house of God, or Bethel [Gen.
19, etc., etc. The first reason why there was no axe or iron,
is because iron signifies that which is earthly and corporeal, and
this ought not to touch the construction of this house; for things
earthly and corporeal do not constitute any class, but are impure.
Earthly things are things which are in the lowest or last place and
must be wiped away, if man is to be enabled to enter into the king
dom of God Messiah. Therefore the body dies and is dissipated.
This is also the case in the vegetable kingdom when the seed is
ripe and is being perpetuated, etc., etc. So likewise in the lowest
of the animal kingdom. \ W"orms, when earthly things fall away
"" and they creep on the ground, are entirely changed, in order that
/ they may come into a superior sphere of nature; and they become
I nymphs and so are furnished with wings, on their lije
l These are types such as exist in the whole ofnature,
etc., etc. As to the second reason why iron was not to be used,
see above, concerning the altar, that it likewise was to be con
structed without iron and hammer [30sh. 8
31
], and this not only
that simplicity may be signified, but also that nothing artificial,
which is the human proprium, should touch the building of the
house of God Messiah.
III Ad. 9113
6254-57] THE WORD EXPLAINED
6254. [And they went up by winding stairs into the middle
substructure, and out of the middle ilnto the third], vs. 8. Re
specting these words, see at verses 5 and 6, concerning the sub
structures.
6255. [ He covered the house with beams and rows of cedars],
vs. 9. The house was covered with cedars, the proximate cause
being that so it might be gilded (that it was gilded, see II Chroni
cles 3
3
,5-7), to the end that it might have beauty like the outer
7
most covering of the body. In II Chronicles 3
5
- , it is added that
he garnished it with palms, chains, and precious stone for splendor,
and that he graved cherubs upon the walls, the reason being that
such things might be represented before the eyes, and that from
this representation there might thus be spiritual ideas which corre
spond to them, and, furthermore, celestial ideas. As to what palms
are, what chains, and what cherubs, see elsewhere. Each of these,
presents a spiritual idea and a celestial, represented in lowest na
ture; gold from its splendor presenting what is holy and divine;
palms, which are large trees, tall and fruitful, what is high and
fruitful; chains, all things that are consociated together (confer
vs. As to what cherubs signify, see above [no 4691 seq.],
where the ark is spoken of, and the cherubs upon the propitiatory.
Holiness was to be represented in all these, and this by gold, gold
being universal in the worship of God Messiah, signified by the
temple.
6256. [Then he built a substructure over all the house; ...
and it was attached to the house by woods of cedar], vs. 10. See
what was said above [n. at verses 5 and 6. Its being at
tached by woods of cedar, signifies that things outmost and in
most cohere together, for, as seen in the body, without the cohesion
of things outmost with things inmost, nothing is produced in
effect, just as there are no works of charity unless they are con
nected with faith by mediation.
6257. [And the word of Jehovah came to Solomon], vs. 11.
With respect to SoloQ!Qn, his life is described later, and how he
wandered from the way of truth, in that he had so many wives,
h,!-ving as many wives as he had as will be seen later. More
over, by the angels,
who were around me, Solomon was represented as he is at this
day a.!!10ngtJlOse who live a fte_r.-9.eath, 1:.0 wit, that he hadJlo
III Ad.
I KINGS VI: 8-11
knowledge of spiritual iliings, stilL!.!:ss of celestial but
does not know thjng as to what this
house signifies, save only that it was built in this way for pomp.
Thus he is nQw
J\
amo!!g It was also represented that his wisdom had
(been natural, that is,!hat it lay in things natural and civil
which regard the life of society, and not in
is the reason why it compared-to the wisdom
magicians in Egypt, and to others who were learned only in
natural things; for such knowledge is frequently carled
wisdom. See above, chapter 4, verses 30, 31.'*
6258. As touching the enigmatical sayings which he spoke,
and which he could explain, this had been represented to me on
a former occasion, when I spoke with him several times.
6
I!e
did not wish to speak at all lLut
ut!erances of such sort that he would give fort.hhalf the speech,
IlJldwished it to and the rest to be got at by con-
[
jectures. 'Thus his discourse was a broken.one. Besides this,
there were other sayings, which also were enigmatical. I
learned that he could guess at the part that was lacking, being
at once instructed by the spirit with which he was endowed af>
to what was needed wherewith to supply it. But our dialogues,
. although repeated, soon ceased; for he was roud and there
,
was nothing_that he did not des ise, as tho\!gh he alone were
wise, when yet but wise-wise namely, in things
spiritual and celestial. He loved nought but what was obvious
to the external sense, pursuing after this alone. It was for
this reason, moreover, that !bat delicate
which he 'p'referred, as can be evident from-is
wisdom. As to whether this contains any wisdom, of this I
cannot as yet be persuaded.
7
, 6259. He is one a:mong those natural lives or minds which
r know nothing save what comes from a disposition whichluS
. been induced b natl,!.ral affections. Such minds as he, think
* The autograph has" supra C. IX, X, XL" This is manifestly a slip for
"above [chap. 5, verses] 9, la, 11," that is, in the A.V., chap. 4, verses 99-31;
see note to that chapter, verse 90.
See n. 3117.
T No. 6958, together with the indented part of n. 6957, is cited by the author
in the Index to his lIiemo?'abilia, S.v. Solomon, Sapientia. See Table of Contents.
III Ad.
THE 'WORD EXPLAINED
themselves to be men in external form. Otherwise they know
not that they are men, and yet they are spirits. But when
asked about the senses, whether they have eyes, or ears or nose
or mouth, seeing that they think they enjoy a human face, they
answer that they have. And when it is said to them that they
have no external sight or smell or taste, for if they had, those
organs would be of no use to them, they do not comprehend.
When further asked as to whether they know what corresponds
to these organs in spiritual essences; whether the forms for
which they long, can be enjoyed for the receiving of the things
which correspond to them, these natural minds of whom
JI mon is one, can give no answer. as to
what of sJ!iritual things with
Not so spiritual minds, who are the spirits of God Messiah.
2. These well perceive this correspondence; nay, the more in
1/ terior of them see and perceive spiritual things
etc., etc.
9
6260. [A nd he b'uilt the walls of the house within with boards
of cedar], vs. 15. The temple was overlaid with cedar for the like
reason as above [n. J.
6261. [And he built within it a shrine to be the holy of holies],
vs. 16. The interior was distinguished from the more interior ac
cording to classes. The interior was within the house, outside the
shrine. It is called the habitacle, where also were the upper stories
(see the drawing of the construction of the temple). As to this
habitacle, see above [no 5188], concerning the tabernacle. More
interiorly, being within the veil, was the shrine 01" holy of holies
where was the ark, constructed after the pattern shown to Moses
in the mount. It was square in form, being twenty 'cubits in
breadth and length, for it was as though a house 1 in itself; confer
II Chronicles, chapter 3(8).
This first paragraph of n. 6fJ59 is cited by the author in the Index to his
Jlfemorabilia, S.v. COl'1"eslJondentia, Homo, Natu'ra, Spiritlwlia; and, together
with n. 5833, s.v. See Table of Contents.
This last indented paragraph is not cited by the author in the Index to his
Memorabilia.
1 The autograph has C01'pUS (body), but the passage cited in confirmation
indicates that this is a slip for house. That passage reads: " And he made the
house of the holy of holies. . its length was twenty cubits, and its breadth
was twenty cubits."
III Ad.
I KINGS VI: 15-38
6262. [A nd forty cu.bits ZXlS the house], vs. 17. In the di
mension here, comes the same number, namely, forty.
6263. [And the cedar of the house within was a carving of
cz(,cumbers and open flowers], vs. 18. As to why it was cedar and
flowers, etc., within, see above [n. and elsewhere.
6264. [But the shrine was in the midst of the house], vs. 19.
Concerning this, see verse 16.
6265. [And in front the shrine was twenty cubits in length, and
twenty cubits in breadth], vs. Hence the front side was also
square.
6266. [Andhe made a part'ition of bars with cords of gold be
fore the shrine], vs. As to what cords are, what bars, and
what gold, see elsewhere.
6267. [And the whole altar . . . he overlaid with gold], vs.
Concerning the altar overlaid with gold wherein was the in
cense, see [in the description of] the tabernacle 2 [n. 4764 seq.].
6268. Verses to inclusive, and II Chronicles 310-13Incl.,
treat of the cherubs; see above [n. 4691 seq.], where the cherubs
over the propitiatory are spoken of. What is to be observed here
is their size. As to the other particulars here and in II Chronicles
3
10 13
- , these will be clear from what has been said in connection
with the construction of the ark. In II Chronicles 3
14
, mention is
made of the veil-which is not mentioned here. The veil was made
of hyacinth, purple, and crimson and cotton; see [in the explana
17
tion of] the tabernacle [n. 4754]. In II Chronicles 3
15
- , pillars
are mentioned; see [the explanation of] the staves in the tabernacle
[no 4686].
6269. In verse 36, the inner court is mentioned. Concerning
the outer court, see above, verse 3 [n.
6270. The house was built in seven years 3 (vs. 38). "Ac
cording to all the words thereof, and according to all the judg
ments thereof," that is, according to all things real and essential,
and according to all the formals thereof. Words are things,
cause they are truths and therefore are significations. Judgments
are laws. Thus he built it according to all the order which is in
heaven, or the kingdom of God Messiah.
j [Crossed off:] For there was nothing superior to gold.
, In the margin of his Schmidius' Bible, Swedenborg marked verses 2--21,
24, ,n and 38 with two short vertical lines.
III Ad.
THE WORD EXPLAINED
I KINGS VII
1 But Solomon was building his own house thirteen years, and
he finished all his house.
~ He built the house of the forest of Lebanon; . . . upon four
rows of cedar pillars, . . .
4 And there were three rows of views; and aspect was toward
aspect three times.
5 And all the doors and posts were square with the view: so
that aspect was turned to aspect three times.
6 And he made a porch of pillars; . . . and the porch was
before them: and the pillars and the beam zvere before them.
7 For he made a porch for the throne where he might judge,
even the porch of judgment: and it was covered with cedar from
floor even to floor.
8 But his house where he dwelt had another court within the
porch; this was of like work. And he made a house for Pharaoh's
daughter whom Solomon had taken to wife, near to this porch.
9 All these were of costly stones, ...
1 ~ And the great court round about was with three rows of
hewn stones, and a row of hewn cedars, both for the court of the
inner house of Jehovah, and for the porch of the house.
13, 14 And king Solomon sent and fetched Hiram out of
Tyre; ... he was a worker in brass and was filled with wisdom,
and understanding, and knowledge to do all work in brass ...
15 And he fashioned tzvo pillars of brass; eighteen cubits was
the height of each pillar: and a cord of twelve cubits did compass
either of them about.
16, 17 And he made two crowns of molten brass, to set upon
the tops of the pillars: . . . and nets of checker work, . . . seven
for the one crown, and seven for the other crown.
~ 1 And he set up the pillars for the porch of the temple: and
he set up the right pillar, and called the name thereof Jachin: and
he set up the left pillar, and called the name thereof Boaz.
~ 3 And he made a molten sea, ten cubits from the brim thereof
to the brim thereof: it was round all about, . . .
~ 5 It stood upon twelve 4 oxen, three looking toward the north,
and three looking toward the west, and three looking toward the
Schmidius has ten, but Swedenborg, guided by Schmidius' list of errata,
altered this to twelve.
I KINGS VII: 1-50 [69l71-79l
south, a.nd three looking toward the east: and the sea was above
upon them, and all their h'inde1' parts were inward.
9l7, 918 And he made ten bases of brass; ... They had en
closures, and the enclosures were between the steps.
919 And on the enclosures . . . were lions, oxen, a,nd cher
ttbs: .
30 And every base had four wheels of brass, and plates of
brass: ...
39l And the four wheels were under the enclosures; and the
hands of the wheels in the base: and the height of each wheel was a
cubit and half a cubit.
33 But the work of the wheels was like the work of a chariot
wheel: their hands, and their backs, and their felloes, and their
spokes, were all molten.
36 And on the plates of the hands thereof, and on the enclos
ures thereof, he opened 5 cherubs, lions, and palms, ...
39 . . . And he set the sea on the right shoulder of the house,
toward the east over against the south.
40 . . . So Hiram made an end of doing all the work . . .
for the house of J ehovah :
41, 49l The two pillars, ... and the two networks, ... and
four hundred promegranates for the two networks, . . .
46 In the plain of Jordan did the king cast them, in the clay
of the ground . ..6
48, 50 Solomon made all the vessels that were in the house of
Jehovah: the altar of gold, and the table of gold, whereon was the
bread of faces, ... and hinges of gold for the doors of the inner
house into the holy of holies; and for the doors of the house into
the temple.
6271. The temple was built after the type of the priestly king
dom of God Messiah; the royal house after the type of heaven or
His kingdom, but of the royal majesty therein.
6272. [He built the house of the forest of Lebanon] ... upon
four rows of cedar pillars, vs. 9l. These were the foundations
upon which the house was set. That the ultimate in nature is
See n. 6282 note.
In his copy of Schmidius' Bible, Swedenborg made two short vertical
strokes in the margin of verses 2, 4-8, IS, 16, 23, 25, 29, 30, 32, 33, 36, 39, 41,
42,46,
III Ad. 59147-.59149
9119
THE WORD EXPLAINED
compared to a square, and thus to four, see above [no
Hence it comes about that each of the three classes is distinguished
into four/ to the end that they might represent those things in the
body to which in general [they correspond] ; for the ultimate or
lowest, that is, the enemy, will serve God Messiah as a footstool
for his feet [Ps. no: 1].8
6273. [And there were three rows of views; and aspect was to
ward aspect three times], vs. 4. The three rows of views are from
the interior, the more interior and the inmost. These are the
views or sights and the" aspect toward aspect three times."
6274. [And all the doors and posts were square with the view:
so that aspect was turned to aspect three times], vs. 5. These
words are clear from what has now been said.
6275. [And he ma,de a porch of pillar.Y; ... and the porch
was before them: and the pillars and the beam were before them],
vs. 6. The porch was that which was seen. The whole world is
compared to a porch. And the pillars and the beam were before
them.
6276. [He made a porch for the throne where he might judge,
even the porch of judgment], vs. 7. There was a porch of judg
ment with a throne, because the office of the king is to judge the
people; that of the priest is to make them righteous.
9
6277. [But his house where he dwelt had a.nother court within
the porch; ... And he made a house for Pharoah's daughter
whom Solomon had taken to wife, near to this porch], vs. 8. That
Solomon had a house for himself, and another house near the porch
for the queen, Pharaoh's daughter, shows that these were outside
the house of judgment; for in the beginning Solomon, as an angel
of light, represents the king, but afterwards he represented an
angel of shade; yet it was a representation, etc., etc.
6278. [And he fashioned two pillars of brass; ... And he
1nade two crowns of molten brass, . . . And nets of checker work' J,
vs. 15 [seq.]. Much can be said of the pillars of brass and the
other pillars, with their crownworks; for these pillars are the sup
ports on which the house was set, as also were the crownworks.
As to what pillars signify, this, God Messiah granting, will come
to be toid elsewhere. A pillar of brass is that which is in nature,
T [Crossed off:] whence also comeS twelve.
s No. 6979 is emphasized by " Obs. Obs." written in the margin.
No. 6976 is emphasized by "Obs. Obs." written in the margin.
III Ad.
I KINGS VII: 1-50
the latter being compared to brass. Its crownwork or the crown,
which is above it/ is its head, etc., etc., and so is the spiritual
which has dominion in the natur'al mind. Therefore, all these
were made of brass. They are natural minds so called, but minds
which are in order. This is the third class which, with its orna
ments, is beautiful in aspect. They were of brass, because Hiram
made them; see also verses 41,
6279. [And he made a molten sea, ten cubits from the brim
thereof to the brim thereof; it was round all about, vs. As
regards the sea, this was for the priests, that they might wash.
That the ten lavers [vs. 38] were for the whole burnt offerings, is
stated in II Chronicles 4
6
. The whole burnt offerings, which were
eaten, were taken from the water in these lavers, and not from the
water which was in the sea where the priests washed. As to the
sea, there was also a like sea, together with its base, near the taber
nacle, as the reader may see [Exod. 30
18
]. The sea was of brass,
because it signifies that unclean things which come solely from
nature were washed away. The water, which washed them away,
is the spiritual; and this in a great brazen vessel, that is to say, in
a natural vessel wherein is contained the spiritual. It was large
and is called a sea, in the proximate sense, because there were many
priests; in the interior sense, because there were exceeding many
iniquities. It was round, because the round signifies 2 the things
which are in the degree next above things corporeal and mundane,
the latter being represented by the square.
6280. [It stood upon twelve 3 oxen, three looking towa1'd the
north, and three looking toward the west, and three looking to
ward the south, and three looking toward the east, vs. Its
base presented a square figure. The oxen are things of service
which look to all quarters of the world. They looked outward, as
natural and mundane things do, for these are outside, that is, they
occupy an exterior or lower place. They were twelve in number,
being as many as the tribes, the latter signifying things in ulti
mates which correspond to things in inmosts. So the works of
the law looked outward, these being things of service; and the
tribes were such as are the works of the law, turning their faces
[Crossed off: I namely, what is spiritual.
2 The autograph says: the round is that which is signified by the things, etc.
Schmidius has ten, but Swedenborg, guided by Schmidius' list of errata,
altered this to twelve.
III Ad.
1
THE WORD EXPLAINED
outward, 'as do natural men, and not inward. Their form is
square, in that there were three oxen in each corner, and there
were three in each corner by reason of the ternary number, from
which is made up the number twelve.
6281. [And on the enclosures ... were lions, oxen, and
cherubs: ... And every base had four wheels of brass], vss.
30. The other parts of the base, both specifically and particu
larly, are also significative, such as the wheels which were four in
number; for order has its turning in ultimates, and so is com
pared to wheels. There, in the natural man, is the turning, as it
were, of a hinge. Not so in the spiritual man; in him, this order
does indeed turn, but it is reflected, so as not to enter into things
spiritual, but to surround them. This is done when every wheel
and thus the whole man is led by God Messiah alone, to the end
that even the external senses may be ruled by things spiritual
which come from things celestial, and these from God Messiah.
This is the signification of the wheels, of which also we read else
where.
That below were lions, oxen and cherubs,4 signifies that in ulti
mates, as in their effects, are forces, and things of service, and
guards.
G
6282. [And on the enclosures thereof, he opened 6 cherubs,
lions, and palm.Y], vs. 36. Palms are spiritual gifts, lions forti
tude, and cherubs guards. These are in a single series, meaning
that if the guards be strong, they will obtain spiritual gifts.'
6283. [And he set the sea on the right shoulder of the house,
toward the east over against the south], vs. 39. The sea was
placed toward the east over against the south, the east being the
morning which looks to things spiritual and celestial, and thus
upward. "Toward the south," means outward, the south being
that which is of the 'wodd.
6284. Note should be made as to whether, in addition to the
twelve oxen (vs. 925), there was not another base under the sea.
The other things, such as the wheels, etc., were under the ten
lavers. But it amounts to the same thing.
[Crossed off: 1 and palms.
, [Crossed off:] Palms are signs of victory. Respecting this, see in the
New Testament where they cut off branches of palm trees [John H!13].
Pagnini explains this word as meaning he carved in relief.
7 This paragraph is emphasized by "Obs. Obs." written in the margin.
In Ad. 59l68-59l74
I KINGS VII: 1-50-VIII: 1-65 [6285-86
6285. [In the plain of Jordan did the king cast them, in the
clay of the ground], vs. 46. All these were cast in the clay of
the ground (as also noted in II Chronicles 4
17
) ; and this in the
plain of Jordan. The clay of the ground in the plain of Jordan
is the body wherein these things are cast, being the things which
were made of brass, and this by Hiram, who was endowed with
wisdom, intelligence, and knowledge (vs. 14).
6286. As to the altar of gold, the table, etc. (vs. 48 seq.), see
what was said concerning the tabernacle.
8
I KINGS VIII
1 Then Solomon gathered together the elders of Israel, . . .
in Jerusalem, that they might bring up the ade of the covenant of
Jehovah out of the city of David, which is Zion.
2 And all the men of Israel assembled together . . . in the
feast in the month Ethanim; this is the seventh month.
4 And they brought up the ark of J ehovah and the tabernacle
of the assembly, and all the vessels of holiness that were in the
tabernacle. ...
6 And the priests brought in the (trle of the covenant of J e
hovah unto its place, to the shrine of the house, to the holy of
holies, to beneath the wings of the cherubs.
'1 For the cherubs spread forth their wings over the place of
the ark, and the cherubs covered the ark and the staves thereof
from above.
8 And they drew out the staves; and the heads of the staves
were seen out of the holy place toward the faces of the shrine; yet
they were not seen without: and they were there even unto this day.
9 There was nothing in the ark save the two tables of stones,
which Moses put there at H oreb, which J ehovah covenanted with
the sons of Israel, when they went forth out of the land of Egypt.
10 And it came to pass, when the priests were come out of the
holy place, that the cloud filled the house of J ehovah,
11 So that the priests could not stand to minister because of
the cloud: for the glory of J ehovah filled the house of J ehovah.
12 Then said Solomon, J ehovah said that he would dwell in
thicle darkness.
In the margin of his Schmidius' Bible, Swedenborg notes at the end of
chapter 7: "Concerning the great altar, see II Chronicles 41."
III Ad. 5275-5276
THE WORD EXPLAINED
15 And he said, Blessed be Jehovah God of Israel, which spake
with his mouth unto David my father, that which he hath fulfilled
with his hand, saying,
16 From the day that I brought forth my people Israel out of
Egypt, I chose no city out of all the tribes of Israel to build an
house, that my name might be therein; but I chose David to be over
my people Israel.
17 And when it was in the heart of David my father to build a
house unto the name of J ehovah God of Israel,
18 Jehovah said unto David my father, As to this, in that it
was with thine heart to build an house unto my name, thou didst
well ...
19 Nevertheless, thou shalt not build the house; but thy son
that shall come forth out of thy loins, he shall build the house
unto my name.
And Jehovah hath established his word that he spake; for
I am risen up in the room of David my father, ... and have built
an house unto the name of J ehovah God of Israel.
And I have set there a place for the ark, wherein is the
covenant of Jehovah, which he made with our fathers, when he
brought them out of the land of Egypt.
Then Solomon stood before the altar of J ehovah . . .
And he said, Jehovah God of Israel, ... who hast
kept with thy servant David my father that which thou spakest
unto him: so didst thou speak with thy mouth, and with thine
hand thou hast fulfilled it; as at this day.
Therefore now, Jehovah God of Israel, keep with thy
servant David my father that which thou spakest unto him, ...
And now, 0 God of Israel, let thy word, I pray thee, be
made true, ...
That thine eyes may be opened toward this house night
and day, ...
30 That thou mayest give heed to the supplication of thy serv
ant, and of thy pebple lsrael, when they shall pray toward this
place....
33 "Vhen thy people Israel be smitten down before the enemy,
. . . and shall turn again to thee, . . .
34 Then hear thou in heaven, and forgive the sin of thy people
Israel, to br'ing them again unto the land which thou gavest unto
their fathers.

I KINGS VIII: 1-65 [6287
44 When thy people go out to battle against their enemy,
and shall pray unto Jehovah toward the city which thou hast
chosen and this house that I have built unto thy name:
45 Then hear thou in heaven their prayers ...
46 When they sin against thee, . . . and thou deliver them to
the enemy, ...
48 And they shall return unto thee . . . in the land of their
enemies, which took them captive; and shall pray unto thee toward
their land, which thou gavest unto their fathers, toward the city
which thou hast chosen, and this house which I have built unto thy
name:
49 Then hear thou their prayers and their supplication . . .
51 For they be thy people, and thine inheritance, which thou
leddest forth out of Egypt, out of the midst of the furnace of iron:
53 For thou didst set them apart for thyself from among all
the peoples of the earth, for an inheritance, as thou spakest by the
hand of Moses thy servant, ...
55 And he stood, and blessed an the congregation of Israel
with a loud voice, saying,
56 Blessed be J ehovah, that hath given rest unto his people
Israel, according to an that he spake: there hath not failed one
word of every good word of his, which he spake by the hand of
Moses his servant.
61 Let your heart therefore be perfect with J ehovah our God,
... to keep his commandments, as at this day.
63 And Solomon sacrificed a sacrifice of peace offerings, . . .
two and twenty thousand oxen, and an hundred and twenty thou
sand sheep. ...
65 And at that time Solomon made a feast, and all lsrael with
him, a great company, from the entering into Hamath even to the
river of Egypt.
6287. [And the priests brought in the ark of the covenant of
J ehovah unto its place, to the shrine of the house, to the holy of
holies, to beneath the wings of the cherubs. For the cherubs
spread forth their wings over the place of the ark, and the cherubs
covered the ark and the staves thereof from above], vss. 6, 7. The
ark was placed in the shrine, that is, in the holy of holies. The
ark was the holy of holies, being more holy than the place wherein
In Ad. 5 ~ 7 7 225
6288-90J THE WORD EXPLAINED
it was placed. The ark, therefore, is the inmost. These things
follow in order as they do in man, one thing being within another.
The outer court or the camp round about, is the body; the inner
court 9 is the natural mind; the shrine or holy of holies, so called,
is the spiritual and celestial mind; but the inmost which is the
holy of holies in itself, is the ark; while the Covenant, or the Law
in the genuine sense, is the supreme, for it signifies God Messiah.
Here, therefore, it is said of the ark, that it was brought into the
shrine, the holy of holies. Therefore, the shrine was the habitacle;
in its midst was the holy of holies where was the ark, and thus the
Law.
1
6288. "Under the wings of the cherubs." The cherubs were
guards, lest there be any approach from the natural mind into the
spiritual mind. This is what the great cherubs signified. But
the cherubs upon the propitiatory of the ark are more interior
guards. All those who are inmost are called cherubs who guard
the way to the tree of life 2 [Gen. 3
24
]. Thus the great cherubs
stretched out their wings over the whole ark and over the staves,
and so protected it.
6289. [And they drew out the staves; and the heads of the
staves were seen out of the holy place . . . yet they were not seen
without J, vs. 8. That the staves were not seen without, is in
agreement with the same things in man, in that things inmost do
not appear in the human mind, being so hidden that they may be
seen only within not without. These words should now be ap
plied to things universal, to the churches specifically, to the church
in general, to heaven generally and specifically, and so to the king
dom of God Messiah, and, in the supreme sense, to God Messiah
himself in whom alone are all and single things.
s
6290. [There was nothing in the arlc save the two tables of
stonesJ, vs. 9. The two tables were thbse on which was inscribed
the covenant, but not the precepts of the Law; see Exodus 34,
verses 27, ~ 8 [n. 5740 seq.].
[Crossed off: I or habitacle.
Reading Lea; for Mca.
'This first part of n. 628S is emphasized by cc Obs. Obs." written in the
margin.
a The latter half of n. 6289 is emphasized by cc Obs. Obs." written in the
margin.
III Ad. 5278-528.5
1
I KINGS VIII: 1-65
6291.* [When the priests were come out of the holy place],
the cloud filled the house of J ehovah [so that the priests could not
stand to minister because of the cloud: for the glory of J ehovah
filled the house of J ehovah], vs. 10, 11. As to what the cloud is,
see above in Exodus, when he appeared in a cloud on mount Sinai,
and also in the pillar and around the tabernacle. The cloud was
a dark cloud, as is evident from verse of the present chapter:
" Jehovah said that he would dwell in thick darkness "-it being
the cloud in which the people were living that was thus repre
sented. In verse 11, it is caned" the glory of Jehovah," but in
that verse and also elsewhere, it was his presence that is called
glory.
6292. As touching the temple in general, it was constructed
not that the name of Jehovah might thus be more holy, that is,
that God Messiah might be invoked, for he does not dwell in
temples; hut because the people were such that they wished to
have a king, after the manner of the gentiles around them [I Sam.
8
19
,2], and so a temple also, with the ritual of the gentiles-for
the latter had a temple, as was observed above [no 1859]. In
order that they might be satisfied, and so might be led away from
idolatrous worship, a temple was granted them-but a temple so
constructed that what had formerly been in the tabernacle might
be represented with some accuracy. God Messiah dwells in taber
nacles, for all man's life is a sojourning. But the temple was
fixed, and by it, therefore, was represented heaven or the kingdom
of God Messiah. That David asked to build a temple, is well
known; nor was it commanded by God Messiah.
4
David did in
deed consult the prophet, who answered that he should do what
was in his heart (II Sam. 7
1
-
7
incl., etc.). It was also a matter of
common knowledge, that the temple had been so greatly profaned
that they set their idols there, and worshipped the temple as God,
as was actually done. Therefo.re the temple was not pleasing [to
God Messiah]. Therefore also he appeared at this time in a thick
cloud or in thick darkness [vs. even so that the priests could
not stand because of the cloud [vs. 11]-a sufficiently manifest
indication as to the kind of worship that would be carried on there.
Therefore also the temple was so often torn down and many things
* The comment that follows is referred to by the author in the margin of his
Schmidius' Bible, at JI Sam. 713 seq
This sentence is emphasized by " OLJs. Ohs." written ill the
III Ad.
THE V\TORD EXPLAINED
were taken away from it, in the time of Solomon's first successor
(I Kings 14: etc., etc. With respect to the temple, as to
what it signifies, see Isaiah 66
1
.
6293. [And when it was in the heart of David my father to
build a house unto the name of J ehovah God of Israel, J ehovah
said unto David my father, ... Thou shalt not build the house;
but thy son that shall come forth out of thy loins, he shall build
the house unto my name], vss. 17-19. The reason why it was not
David, but David's son who built the temple, is because by the son
of David in the supreme sense is meant the Messiah. In a lower
sense, the son is every true Israelite who has built a temple after
the pattern handed down by David, who also has given treasures
for its building, and this after the pattern of the tabernacle shown
to Moses by God Messiah. This then is the son who is meant by
Solomon. It is not said, however, that Solomon built tbe temple,
but the son, as we read in Il Samuel 7
1
2-16 Incl.. The words in that
passage do not fit in either with David or with Solomon. There
fore, it is another son, or sons, being the true Israel, that is there
mea.nt. This is indicated by each single word.
5
So likewise in
verse 19 of the present chapter, where" son" is mentioned but not
what son. In that verse, " to come forth out of the loins," means
to come from love.
6294. [I am risen up in the room of David my father, and have
built an house unto the name of Jehovah God of Israel], vs.
Solomon now applies this to himself, when, nevertheless, the words
are meant in a superior sense.
6
6295. From verse to the end of the chapter, is Solomon's
prayer. But he was not moved by any spirit of God Messiah as
was David, and as were the prophets, but spoke from his own
heart. Respecting this, see above [n. to the effect that
he regarded himself alone, and the people, Jacob's posterity, for
the sake of himself, that he might rule; and that there was nothing
heavenly in his prayer.
6296. [Therefore now, Jehovah God of Israel, keep with thy
servant David my father that which thou spakest unto him], vs.
The words in italics are further emphaSized by "obs. Obs." written in the
margin.
This comment on verses 16 to 20 is referred to by the author in his
Schmidius' Bible at II Samuel 7: 13 seq.
III Ad.
I KINGS VIII: 1-65-IX:
He commences from his father, and this that he may turn the words
to himself and his own dignity, and to the perpetuation of the
throne in his posterity.
6297. [And now, 0 God of Israel, let thy w01'd, I pray thee, be
made true], vs. 26. So likewise here. Thus he commences the
prayer from himself. In the supplication he had himself in mind,
as do all proud men and those who delight in the world alone.
6298. [That thine eyes may be opened toward this house night
and day], vs. That is, that he might exalt the house which he
had built.
6299. [That thou mayest give heed to the supplication of thy
servant, and of thy people Israel], vs. 30. He likewise makes sup-
plication for the people,-but as said above [n.
6300. [Hear thou in heaven, and forgive the sin of thy people
Israel, to bring them again unto the land which thou gavest unto
their fathers], vs. 34. The end in view was, that their sins might
be forgiven and that they might remain in that land. All else that
is contained in the prayer concerns merely their various dangers-
that when they prayed in that building, or turned their face to
that city and that house (as in verse 48), they might then be par-
doned, and might enjoy good fortune, and at the same time might
then remember Solomon.
Everyone can see that the whole of this prayer was spoken,
not from the prophetic spirit of God Messiah, but from Solomon's
own nature; for its contents consist of specific cases of misfortune
and not of things universal, still less of things heavenly.
6301. [There hath not failed one word of every good word of
his, which he spake by the hand of Moses his servant], vs. 56. In
the time of Solomon, every promise made to Abraham, Isaac, and
Jacob had been fulfilled; for they were now in possession of the
land in absolute accordance with the promise. Add what is said
in verse 65, and in the following chapter 9
20
, 21.
I I<:INGS IX
1 And it came to pass, when Solomon had finished building, . . . and all
Solomon's desire which he wished to do,
ll, 3 That ... J ehovah said unto him, ... I have hallowed this house
which thou hast built, to put my name there even (01' an age; ...
4, 5 And thou, if thou ... wilt keep my statutes and my Judgments: then
I will establish the throne of thy kingdom forever . . .
III Ad.
THE WORD EXPLAINED
6 If ye ... will not keep my precepts and my statutes ... but go and
serve Othel' gods, and bow down to them,
7 Then will I cut off Israel out of the land which I have given them;
8 And as for this house , everyone that passeth by it ... shall say,
Why hath Jehovah done thus ?
9 And they shall answer, Because they forsook Jehovah their God, ...
and have clea.ved to other gods, to bow them.yelves d010n to them, and sel've
them: ...
10, 11 And it came to pass at the end of twenty years, when Solomon had
built the two houses, the lW11se of Jehovah, and the house of the king, ...
that king Solomon then gave Hiram twenty cities ...
15 And this is the reason of the tribute which king Solomon imposed,
to build the house of Jehovah, and his own house, and then Millo, and the wall
of Jerusalem, ...
20 As to all the people that were lelt of the Amorite, the IlUtite, the
Peri.zzi.te, the HivUe, and the J ebusite, which were not of the son" of Israel,
91 Their sons that were left aft61' them in the land, whom the sons of
Ismel W61'e not able to give to destlu.ction; fl'om them, did Solomon take a
tl'ibute of bondsel'van(s even to this day.
97, 98 And Hiram sent his servants ... And they came to Ophir, ano
took therefrom gold, fOllr hllndred and twenty talents, and bl'ought it to king
Solomon.
I KINGS X
1 And when the queen of Sheba heard of the fame of Solomon
. she came to prove him with enigmas.
3 But Solomon told her all her words: there was not a word
hid from the king, which he told her not.
6 Therefore she said to the king, . . .
8, 9 Happy are thy men, . . . who stand ever before thee
and hear thy wisdom . . . Jehovah loveth Israel for ever; there
fore made he thee king, ...
10 Then she gave the king ... of spices very great store,
. . . There came no more such abundance of spice as that which
the queen of Sheba gave....
13 And king Solomon gave to the queen of Sheba all her de
sire which she asked, beside that which he ga,'e her by the hand of
king Solomon. . . .
14 Now the weight of gold that came to Solomon each year
was six hundred sixty and six talents of gold,
18 And the king made a great throne of ivory, and overlaid it
with purest gold.
19 The throne had si,x steps, and the throne had a round head
from behind it: and hands this side and that by the place of the
seat, and two lions starnd'ing by the hands;
fl30
I KINGS X: 1-24-XI: 1-43 [6309l-03
910 But twelve lions standi.ng there upon the si.x steps, on this
si.de and on that; . . .
914 And all the earth sought the faces of Solomon, to hear his
wisdom, which God had put in his heart.
6302. [And the king made a great throne of ivory, etc.], vss.
18, 19, 20. The throne on which Solomon was to judge, that is,
whence came all the precepts and the judgments, was spoken of
above (chapter 7
7
). This throne was made of ivory, the ivory
being overlaid with gold. There were also six steps; the head
was rounded behind; at the hands or arms were [two] lions; and
upon the six steps were twelve lions. All these things are sig
nificatives of which Solomon was ignorant and is still ignorant,
but they were inspired in him; for everything in regard to the
temple was inspired, save what carried over from the pattern of
the tabernacle.
1
6303. [And all the earth sought the faces of Solomon, to hear
his wisdom], vs. 9l4. As to Solomon's wisdom, see above En. 6257
59] ; for wisdom is also predicated of the Egyptians, who were
called wise men, and it was such wisdom and no other that they
admired who came to Solomon. It can be evident to everyone,
that there was nothing of wisdom in his prayer. It can also be
evident to everyone, that he applied his wisdom to pride.
In sum, their fathers and the people desired nothing more, and
so asked for nothing more than that they might be the most pros
perous and richest people on the whole globe. This was now
granted them, according to their every desire-a great empire
and riches innumerable. Thus there was nothing that they de
sired and nothing that they had in mind, in their prayers and
vows, that had not been fulfilled. As to what was done on the
king's side and on the people's, this comes later.
S
I KINGS XI
1 But king Solomon loved many strange women, even the
daughter of Pharaoh, Moabi.tes, Ammonites, Edomites, Zidonians,
Hittites;
9l Of the na.tions of which J e h o v a 1 ~ said unto the sons of Israel,
Ye shall not go in to them, neither shall they COme in unto you:
1 [Crossed off:] for with him, truth was mingled.
This last paragraph is emphasized by "Ohs. Obs." written in the margin.
III Ad. 5300-5304 9131
THE WORD EXPLAINED
for surely they will turn away your heart to their gods. Solomon
clave unto these to love them.
3 And he had seven hundred wives, princesses, and three hun
dred concubines: and his wives turned away his heart.
5 For Solomon went after Ashtoreth the goddess of the Zidoni
ams, and after Milcom the abomination of the Ammonite.y.
6 And Solomon . . . fulfilled not after J ehovah, as did David
his father.
7 Then Solomon built an high place for Chemosh, the abomi
nation of Moab, in the mount that is bef01'e the faces of .Jeru.Yalem,
and for Molech, the abomination of the sons of Ammon.
8 And lilcewi.ye did he for all his strange wives, which burnt in
cense and sacrificed unto their gods.
11 'Vherefore Jehovah said unto Solomon, ... I will rend
the kingdom from upon thee, . . .
12, 13 Yet in thy days I will not do this; . . . from the hand
of thy son win I rend it. Howbeit... I win give one tribe to
thy son ...
14 Then Jehovah raised up an adversary unto Solomon,
Hadad the Edomite: . . .
21 And when Hadad heard in Egypt that David lay with his
fathers, ... Hadad said unto Pharaoh, Let me depart, ...
26 And Jeroboam also . . . lifted up his hand against the
king.
27 And this was the cause: ... Solomon built Millo; he
closed up the breach of the city of David his father.
29 And ... Jeroboam went out of .Jerusalem, and the
prophet Ahijah the Shilonite found him in the way; ...
30 And Ahijah caught the new garment that was on him, and
rent it in twelve pieces.
31 And he said to Jeroboam, Take thee ten pieces: for thus
saith J ehovah, God of Israel, Behold, I will rend the kingdom out
of the hand of Solomon, and will give ten tribes to thee:
S2 But he shall have one tribe, for rhy servant David's sake,
and for Jerusalem's sake, the city which I have choun out of aZl
the tribes of Israel:
SS Because that they have forsaken me, and have bowed down
themselves to Ashtoreth the goddess of the Zidonians, Chemosh the
232
I KINGS XII: [6304
god of Moab, and Milcom the god of the sons of Ammon, and have
not walked in my ways, . . .
41 And the rest of the words of Solomon, and all that he did,
and his wisdom, are they not written in the book of the words of
Solomon? .
And the days that Solomon reigned in Jerusalem over all
Israel are forty years.
43 And Solomon lay with his fathers, and was buried in the
city of David his father: and Rehoboam his son reigned in his stead.
6304. Since Solomon was of such a character, it necessarily
follows that he broke the two primary points of the covenant, in
that he took wives of the Canaanites (see vs. 1-3), and that ,he
worshipped idols (vs. 5-8) ; for one who is of a mind like his will
never worship God Messiah, but has as many idolatries as can ever
enter into the mind.
I Knws XII
6 And king Rehoboam took counsel with the elders .
7 And they spake unto him, saying, If this day thou wilt be (t servant tmto
this people, to serve them, ... then they will be thy servants all the days.
8 But he forsook the counsel of the elders, ...
16 And when all Israel saw that the king would not obey them, the people
answered the king a word saying, What portion have we in David? ... So
Israel departed unto their tents.
17 But as for the sons of Israel which dwelt in the cities of hldah,
Rehoboam l'eigned OVC1' them.
90 And it came to pass, when all Israel heard that Jeroboam was come
again, that they ... made him king over all Israel: the1'e was none behind the
house of David, but the tribe of Judah only.
91 And when Rehoboam was come to Jerusalem, he assembled all the
of Jtl.dah, and the tribe of Benjamin, to fight against the house of Israel,
92 But the word of God came unto Shemiah the man of God, saying,
93, Say unto Rehoboam, . . . Thus saith J ehovah, Ye shall not go up,
nor fight against your brethren the sons of Israel: return every man to his
house; for this w01'd is done from-with me ...
96, 97 Then Jeroboam said in his heart, . . . I f this people go up to make
sacrifice ... .in Jerusalem, the heart of this people will return to their lord, ...
98 WhMe/oJe the king took counsel, and made two calves of gold; and he
said unto them, It is too much for you to ,r/o up to .Ji!T1lsalem; behold thy [fods,
o Israel, which brought thee up out of the /a'nd of Egypt.
99 And he put the one in Bethel, and the othel' put he in Dan.
30 Therefore this word became a sin; for the people went betore the one,
even ttnto Dan.
31 And he made a house ot high places, and made for it priests...
32 And Jeroboam made a feast . . . to sacrifice unto the calves that he had
mlwe; and he placed in Bethel the priests of the high places whom he had made.
III Ad. 5305
6305]
THE WORD EXPLAINED
I KINGS XIII
1 And behold, there came a man of God out of Judah, with the
word of J ehovah to Bethel; and Jeroboam was standing by the
altar to burn incense.
And he cried against the altar by the word of J ehovah, and
said,O altar, altar, thus saith Jehovah: Behold, a son shall be born
unto the house of David, J osiah shall be his name; and he shall
sacrifice upon thee the priests of the high places that burn incense
upon thee, and shall burn upon thee the bones of man.
3 And he gave a sign on this day, saying, This is the sign
which J ehovah hath spoken; Behold, the altar shall be 1'ent, and
the ash that is upon it shall be poured out.
4 And ... Jeroboam put forth his hand from upon the altar,
saying, Lay hold on him; but his hand, which he put forth against
him, dried up, so that he could not pull it in again to him.
5 But the altar was 1'ent, and the ash was poured out from the
altar, according to the sign which the man of God had given by the
word of J ehovah.
33 After this word Jeroboam turned not back from his evil
way, but returned, and made of the lowest of the people priests of
the high places: whosoever aspired, he filled his hand, that they
might be priests of the high places.
6305. The contents of verses 1 and do indeed designate the
king J osiah, who, according to the words in 11 Kings sacri
ficed the priests upon this altar. But prophecies not only foretell
that which is then to come into effect, they also involve that which
will take place at the last time. So likewise with what is said in
the passage cited from 11 King In the ultimate sense, there
fore, things are signified which will come to pass. Thus, by the
son that will be born to the house of David is meant the Messiah,
who is called Jesus or .1osiah.
9
For this people-the people of
divided into two kingdoms. The one was held by
David's descendants, and represented the kingdom of God Mes
siah; the other by Jeroboam, who now reflects 1 the kingdom of
the devil, for he had now become an idolater of the worst sort, in
that he adored the Egyptian calves (see the preceding chapter
29) ; and this in Bethel, meaning the house of God, a city
The autograph has .Tosh1taj see n. 515 note. Confer noteS to n. 1555,5583.
See n. 5127 note.
III Ad. 5306-5$08
1
I KINGS XIII: 1-33-XIV: 1 - ~ 6 [6306
which he possessed, as over against Jerusalem, the possession of
David's descendants, where was the temple of God Messiah.
6306. Since, then, the kingdom of the devil was now instituted
by Jeroboam, therefore the prophet now foretells that a Son will
be born to David who will sacrifice upon the altar the priests of
the high places, that is, will cause them to be sacrificed, which
signifies that the kingdom or priesthood of the devil now instituted
there by Jeroboam, together with its priests who make sacrifices
and burn incense, will be destroyed by the fire of Gehenna. All
else that is foretold concerns the death of those who sacrifice to the
devil, that is, worship him. The fire or torment will penetrate to
their bones, that is, to inmosts. Thus the altar will be rent [vs. 5],
that is, profane worship will be dissipated together with all else,
being the ash, etc., etc. As to the sentence on the house of
Jeroboam, see chapter 14
10
,11.
I KINGS XIV
I, 4... 6 At that time ... the son of Jeroboam fell sick ... And Jero
boam's wife ... came to the house of Ahijah ... And he said, Come in, thou
wife of Jeroboam; ... I am sent to thee with a hard thing.
7 Go, say to Jeroboam, Thus saith J ehovah God of Israel, . . .
10 Behold, I will b"ing evil upon the house of .Jeroboam, and will cut off
f"om Jeroboam him that pisseth against the wall, him that i.y shut 'u.p and left
'in Israel; and will sweep away after the house of Jeroboam, as a "'la.1/, sweepeth
away dung, till it be all gone.
11 Him that dieth of Jeroboam in the city shall the dogs eat; and him that
dieth in the field, shall the bi"ds of the heaven eat; for .1ehovah hath .ypoken.
Hl, 17, 18 And thou, arise ... when thy feet enter into the city, the child
shall die ... So Jeroboam's wife arose, and when she entered across the
threshold of the house, the child died; and all Israel mourned for him, ac
cording to the word of Jehovah, which he spake by the hand of his servant
Ahijah ...
20 And the days which Jeroboam reigned were two and twenty years; and
he lay with his fathM's, ...
21 And Rehoboam the son of Solomon reigned in Judah ... And his
mother's name was Naamah an Ammonitess.
22 And Judah did evil in the eyes of Jehovah, ahd they provoked ldm to
zeal, abo,)e all that their fathM's had done by theh' sins which they sinned.
23 For they also built them high places, and statues, and groves, on every
high hill, and under eV(J?'y g"een t,ee.
24 And there were also sodomites in the land; they did acco"ding to all
the abominations of the nations which Jehovah drove O1,t before the sons of
Israel.
25 And ... Shishak king of Egypt came up against Jerusalem:
26 A nd he took away the t'l'eas''''es of the hou.ye of .Tehovah, and the treas
u'l'es of tl16 king's house; he even took away all. He also took away all the
shields of gold 'which Solomon had made.
III Ad. 5309-5310 ~ 3 5
THE WORD EXPLAINED
I KINGS XV
1 Now in the eighteenth year of king Jeroboam ... Abijah was made
king over Judah.
3, 4 And he 1valked in all the sins of his father, which he did before him;
... But for David's sake did Jehovah his God give him a la,mp in Jerusalem,
to raise up his son after him, ...
9 And in the twentieth year of J ereboam king of Israel, Asa was made
king over J udah.
11, 14 And Asa did that which was right in the eyes of Jehovah, ... But
the high places were not put away: ...
95 And Nadab the son of Jeroboam reigned over Israel in the second year
of Asa king of J udah, ...
96 And he did evil in the eyes of Jehovah, fOl' he walked in the way of his
father, and in his sin which he made Israel to sin.
33 And in the third year of Asa king of Judah, Baasha ... reigned over
all Israel ...
34 And he did evil in the eyes of Jehovah, for he 1valked in the way of
.rel'oboam, and in his sin which he made Israel to sin.
I KINGS XVI
6 And Baasha lay with his fathe'rs, ... and Elah his son reigned in his
stead ...
9, 10, 19 And his servant Zimri, ... smote him, and slew him, ... and
reigned in his stead ... Thus did Zimri destroy all the house of Baasha, ac
cording to the word of Jehovah, which he spake against Baasha by the hand of
Jehu, , .
16 And when the people holding the camp heard, ... all Israel made
Omri, the captain of the host, king over Israel . , .
95 But Omri did evil in the eyes of Jehovah, ...
96 FOl' he walked in all the way of Jeroboam the son of Nebat, and in his
sin which he made Israel to s i 1 ~ , ...
98, 30 And Omri lay with his fathers, . , . and Ahah his Son reigned in
his stead, ... And Ahab . .. did evil in the eye., of Jehovah above all that
were before him.
31 And it came to pass (was it a light thing for him to 1valk in the sins
of J61'oboam the son of Nebat?) that he took to wife Iaebel' the daughter of
Ethbaal' king of the Zidonians, and went and served Baal' and bowed himself
down to kim.
39 And he mised up an altar to Baal in the house of Baal, 10hich he had
built in Samaria.
33 And Ahab made a gr01'e; and Ahab cUd more to p'rovoke Jelw'vah God
at IS'1'ael to anger than all the kings of Israel that Were before him.
34 In his days did Hiel the Bethelite build Jericho: with the loss of Ahiram
his firstborn he founded it; and with the loss of Seguh his youngest son he set
up the gates thereof; according to the word of Jehovah which he spake by
Joshua. '
'The A.V. has Jezebel.
~ 3 6
I KINGS XVII: 1-9l9l [6307
I KINGS XVII
1 And Elias the Tishbite, of the inhabitants of Gilead, said
unto Ahab, By the living Jehovah ... if there shall be dew or
rain these years, save according to the mouth of my word.
5 And he departed . . . and dwelt by the river Cherith . . .
6 And ?'avens brought him bread and flesh in the dawn, and
bread and fle,Yh in the evening; . . .
8, 9 And the word of J ehovah came unto him, saying, Arise,
get thee to Zarephath, . . .
10 So he arose and went to Zarephath. And ... behold, a
widow woman was there gathering sticks: .
11 And ... he called to her, and said, Bring me, I pray thee,
a morsel of bread . . .
19l And she said, By the living Jehovah thy God, if I have a
cake, but only an handful of meal in a barrel, and a little oil in a
cruse: ...
13, 14 And Elias said unto her, Fear not; ... The barrel of
flour shall not be consumed, and the cruse of oil shall not fail, . . .
15 So she went and did according to the word of Elias: and
she did eat, she, and he, and her house, for days.
16 And the barrel of meal was not consumed, neither did the
cruse of oil fail, . . .
17 And . . . the son of the woman, . . . fell sick; . . . and
there was no soul left in him.
18, 19, 911 Wherefore she said unto Elias, What have I to do
with thee ... ? And he said unto her, Give me thy son ...
And he cried unto .Jehovah, . . .
9l9l And J ehovah heard the voice of Elias ; and he'made the soul
of the child to return to his midst.
6307. The miracles of Elias 3 are now treated of. Respecting
these, it is to be observed that they were wrought in Israel, first
before Ahab. As to Ahab that he was a worse man than Jero
boam, see chapter 16
30
-
32
; and as to his wife Isebel 4 [chap. 18
3 This is Schmidius' transliteration of the Hebrew name m ~ ? ~ (Eliyahoo
My God, He is Jah) or, in seven cases only i 1 : ~ ~ (Elijah-my God is Jah). In
all cases, the A.V. has Elijah.
A.V. .Jezebel.
III Ad. 5311 9137
THE WORD EXPLAINED
seq.]. It must be observed that the worse the people, the greater
the miracles; and that miracles contribute nothing whatever to
conversion; so likewise with the miracles of Elisha.
The miracles of Elias were: 1. That he stopped the rain [vs. 1].
~ . That ravens sustained him with bread and flesh [vs. 6]. 3.
That the widow's flour and oil was not diminished [vs. 14].
4. That he raised the widow's son from the dead [vs. ~ ~ ] . 5. That
fire coming down, consumed the whole burnt offering, the wood,
and the stones of the altar, and licked up the waters [chap. 18
38
].
6. That fire consumed fifty men [ll Kings 110] ; 7, and again fifty
[ibid., vs. ll-U]. 8. That he smote the water with his garment,
and the waters were divided [ll Kings ~ 8 ] . 9. That he was taken
to heaven by a chariot and fiery horses [ibid., vs. ll].
The miracles of Elisha were: 1. That the garment of Elias
divided the waters [II Kings ~ 1 4 ] . ~ . That the waters were
healed by salt [ibid., vs. n]. 3. Two she bears tore forty-two
lads [ibid., vs. ~ 4 ] . 4. That the waters filled the valley [II Kings
320]. 5. That the widow's vessels were fined with oil [ibid., 4
7
].
6. That the woman bore a son to her old husband, at the time fore
told [ibid., vs. 17]. 7. He raised up a lad from the dead [ibid.,
vs. 35]. 8. He bettered the pottage by fine flour [ibid., vs. 41].
9. He satisfied a hundred men with twenty loaves and gathered the
remainder [Il Kings 4
4
2-44]. 10. He cured Naaman of leprosy
[II Kings 53 se
q
.]. n. His lad Gehazi became leprous [ibid., vs.
~ 7 ] . Ifl. A sunken axe rose up from the water [II Kings 6
5
,6].
13. The eyes of his lad were opened, and he saw a mountain full of
horses, etc. [ibid., vs. 17]. 14. The Syrians were smitten with
blindness and were led through Samaria [ibid., vs. 1 8 ~ 1 9 ] . 15.
He foretold the slaughter of the Syrians and also abundance, etc.
[II Kings 7
1
]. 16. A man in the sepulchre who touched the bones
of Elisha was brought to life [n Kings 13
21
J. 5
I KINGS XVIII
4 And it Was so, when lsebel cut off the prophets of Jehova,h,
that Obadiah took an hundred prophets, and hid them, fifty men in
a cave; ...
In his copy of Schmidius' Bible, Swedenborg has numbered the passages
here cited in brackets, 1-9 (Elijah's miracles) and 1=16 (Elisha's); except that
"15" is written in the margin of n Kings {;32.
fl38 III Ad. 531fl-5313
I KINGS XVIII: 4-42
17 And it came to pass, when Ahab saw Elias, that Ahab said
unto him, Art thou he that troubleth Israel?
18 And he answered, I have not troubled Israel; but thou, and
thy father's house, in that ye have forsaken the commandments of
Jehovah, ...
19 Now therefore send, and gather tome all Israel unto mount
Carmel, and the p1'ophets of Baal four hundred and fifty, and the
prophets of the groves four hundred, which ea.t at Isebel's table.
20 So Ahab sent ... and gathered the prophets together ...
22 Then said Elias unto the people, I only, am left a prophet
of Jehovah; but Baal's prophets are four hundred and fifty men.
25 And Elij ah said unto the prophets of Baal, Choose you
one bullock . . . and call on the name of your god; 6 but put no
fire to it.
26 And they received a bullock and called on the name
of Baal from dawn even until noon, But there was no voice,
nor answering . . .
28 And they cried with a loud voice, and cut themselves after
their manner with knives and lancets, till the blood poured out
upon them.
29 And it came to pass, when midday 70as past, they prophe-
sied until the mincha went up; and there was neither voice, nor
any answermg, . . .
31 And Elias toole twelve stones, according to the number of
the tribes of the sons of J acob, unto whom the w01'd of J ehovah
came, saying, Israel shall be thy name;
32 And he made the stones an altar for the name of J e-
hovah: ...
S3 And he set the wood in order, and cut the bullock in pieces,
and laid him on the wood, and said, Draw four barrels of water,
and pour it on the burnt sacrifice, and on the wood.
34 And he said, Do it the second time. And they did it the
second time. And he said, Do it the third time. And they did it
the third tvme.
36 And it came to pass when the mincha went up, that Elias
the prophet drew near, and said, Jehovah God of Abraham, Isaac,
and Israel, let it be known this day that thou art God in Israel;
and . . . that 1 do all these words in thy word.
See note at Judges 175.
239
6308] THE WORD EXPLAINED
37 Answer me, 0 Jehovah, answer me, that this people may
know that thou art Jehovah God; and thou wilt turn their heart
back again.
38 Then the fi1'e of Jehovah fell down, and consumed the whole
burnt sacrifice, and the wood, and the stones, and the dust; it licked
up also the water that was in the water trench.
39 And when all the people saw it, ... they said, Jehovah,
he is the God . , .
40 Therefore Elias said unto them, Seize the prophets of
Baal; , . . And they seized them: and Elias . . , slew them . . .
41 Then Elias said unto Ahab, Get thee up, eat and drink;
for there is a voice of abundance of rain.
So Ahab went up to eat and to drink. And Elias went up
to the top of CarmeI, and pressed himself to the em'th, so that he
put his faces between his knees.
6308. It must be observed that in many things the devil wishes
to represent the kingdom of God Messiah, and to turn into idolatry
the worship of God Messiah himself; for, as already said [n. 6306],
Jeroboam, and still more Ahab, instituted the kingdom of the devil.
From the lines underscored 7 in this chapter, it is clear that baal
8
also had prophets; that they are said to have prophesied (vs. ;
that they offered whole burnt offerings and also a mincha [vs.
thus, that the worship of God Messiah was there wholly
turned into the worship of the devil. In this way, the ,devil now
willed 9 to invade heaven, etc., etc.
I KINGS XIX
And Isebel sent a messenger unto Elias, saying, So let the
gods do, and so let them add, about this time to morrow I will lay
" thy soul as the soul of one of these.
3 Therefore he ... departed, and came to Beersheba, ' ..
arid he left his lad there.
4 But he himself went out a day's journey into the wilderness;
and he came and sat down under a juniper tree; and he asked of
his soul that he might die; for he said, It is too much, 0 Jehovah;
take my soul; for I am not better than my fathers.
1 Le., underscored in Schmidius' Bible. In the translation, they are printed
in italics.
Swedenborg first wrote capital B, but he crossed it off and wrote baal.
,[Crossed off:] to occupy the kingdom of God. '
III Ad. 5314
I KINGS XIX: 1-38 [6309
5 So he lay down and slept . . . and, behold, an angel . . .
said unto rum, Arise, eat.
8 So he arose, and did eat and drink, and went in the strength
of that food forty days and forty nights, even unto Horeb the
mount of God.
9 And there he came to a cave, . . . and, behold, the word of
Jehovah unto him; What doest thou here, Elias?
10 And he said, The sons of Israel have ... slain thy
prophets with the sword; and I, I only, am left; but they seek my
soul, to snatch it away.
11 ... And, behold, Jehovah passed by, so that a wind great
{md strong rent the mOltntains, and brake the 1'ocks before Je
hovah; Jehovah was not in the wind; after the wind an earth
quake; but J ehovah was not in the earthquake:
And after the earthquake a fh'e; J ehovah was not in the
fire: and after the fire a still small voice.
6309. Elias' fear is here described in many verses. Though
he did so many miracles, and had matters in his own hand, as it
were, yet he was so afraid that he nevertheless fled through the
wilderness to mount Horeb, and hid himself in a cave; and yet he
was at some distance from Samaria. So great was the fear which
assailed him.
I XX
1, e, 10 And Benhadah the king of Syria ... sent messengers to Ahab
king of Israel ... and said ... So shall the gods do to me, and so shall they
add, if the dust of Samaria shall suffice for handfuls for all the people that are
behind my feet.
98 And there came a man of God, alld spake unto the king of Israel, and
said, Thus saith Jehovah, Becau.se the Syrians have said, Jelwvah is God of the
mOtmtains, and not God of the valleys, therefore I have delivered all this great
multitude into thine hand, ...
29, 30 ... And the sons of ISrael smote the Syrians ... And Benhadah
fled, ...
31 And his servants said unto him, ... Let us, I pray, put sackcloths on
OU? loin.i, and cords in our heads, and go out to the king of Israel; peradventure
he will leave thy sou1 alive.
33, 34 ... Then Benhadah came out to him; ... and he made a covenant
with him, and sent him away.
35 And a certain man of the sons of the prophets said unto his neighbor
by the word of Jeho'vah, Smite me, I pray thee; but the man refused.
37 ... And he found another man, and said, Smite me, I pray thee. And
the man smote him, smiting and wownding.
38 Then the prophet departed, ... but he disgu.ised himself, with ashes
upon his eyes.
III Ad. 5315 9141
THE WORD EXPLAINED
I KINGS XXI
1 And . . . Naboth the J ezreelite had a vineyard
9 And Ahab spake unto Naboth saying, Give me thy vineyard
3 And Naboth said to Ahab, From Jehovah be it far from me, that I give
thee the inheritance of my fathers.
4, And Ahab ... was displeased because of the word which Naboth , ..
had spoken to him; . . .
7, 8, 9 And Isebel his wife .. sent letters in Ahab's name, , , . to the
elders ... that were in his city .. saying, Proclaim a fast, and set Naboth
in the first place , , .
10 And set two men, ' .. over against him, who shall bear witness against
him, saying, Thou didst God and the king; that ye may Gm'l'y him out and
him, and he die.
11, HI 50 the men of the city .. proclaimed a fast, and set Nahoth in
the first place ...
13 Then came two men, . . . and .. witnessed against him, " saying,
Naboth did God and the king. Therefore they carried him forth .. and
stoned him ...
17, 18 And the word of J ehovah came to Elias the Tishbite, saying, Arise,
go down to meet Ahab . , .
90 And Ahah said to Elias, Rast thou found me, mine enemy? And he
said, I have found thee, because thou hast sold thyself to do evil in the eyes of
lehovah.
91 Behold, I will bring evil upon thee, ...
94 Him of Ahab that dieth in the city, the dogs shall eat; and him that
dieth in the field, shall the birds of the heavens (Jat.
95 But there was none like unto Ahab, which did sell himself to do evil in
tlte eyes of Jehovah, in that Isebel his w-ife stirred him up.
96 And he made himself vel'y abominable in following after idols, accord
ing to all that the Amo1'ites did, whom lehovah drove 01tt befol'e the sons of
Is-rael.
I KINGS XXII
6 And the king of Israel gathered together the prophets, about fou-r hlln
d-red men, and said unto them, shall I go against Ramoth of Gilead , .. And
they said, Go up, , . ,
8 And the king of Israel said to Jehoshaphat, There is yet one man,
Micaiah the son of Imlah, hy whom we may enquire of Jehovah: , , .
la And the king of Israel and Jehoshaphat king of Judah sat, , , . before
the gate of 5amaria; and all the pl'ophets prophesied before them,
11 And Zedekiah the of Chenaanah made him hOl'ns of i1'on, and he
said, Thus Jehovah, By these shalt thou p-llsh the Sy1'ians until thou hast
cOllsnme<l them.
19 And all the prophets IJ1'ophe,.ied .w, ...
14, 19 But Micaiah . , . said, Hear thou therefore the word of Jehovah;
I saw Jeho'vah sitti.ng on his tMone, a.nd all the host of the heavens standing by
him on his right Iwnd and on his left,
90 And Jehovah said, \Vho shall persuade Ahab that he go up and fall at
Ramoth of Gilead? . . .
91, 99 Then the1'e Came fo-rth a spirit, and stood before ,Telwvah, and said,

I KINGS XXI-I! KINGS II
I 1vUl persuade him . .. I will be a lying Spilit in the mouth of all his prophets.
And he said, . . . Go forth, and do so.
23 Now therefore, behold, .lehovah hath p'ltt a lying .9pilit in the mouth of
all these thy pl'ophets, ...
29 And the king of Israel and Jehoshaphat king of Judah went up to
Ramoth of Gilead.
34, 37 And a man ... smote the king of Israel ... And the king died, .
39 Now the rest of the wOl'ds of Ahab, ... are they not written upon the
book of the words of days belonging to the king of Israel?
40 So Ahab lay with his fathers; and Ahaziah his son reigned in his stead.
41 But Jehoshaphat ... reigned over Judah ...
43 And he walked in all the way of Asa his father; nevertheless the high
places were not taken away; the people .9till sacrificed and burnt incense in the
high places.
45 Now the rest of the words of Jehoshaphat, ... are they not written
upon the book of the wOl'ds of days? ...
50 And Jehoshaphat lay with his fathers, and was buried with his fathers
. and Jehoram his son reigned in his stead.
51 And Ahaziah the son of Ahab reigned over Israel in Samaria ...
52 And he did evil in the eyes of .lehovah, for he walked in the way of his
fath61', and in the way of his moth61', and in the way of J61'oboam the son of
Nebat, which made Israel to sin.
53 For he served Baal, and bowed himself down to him.
11 KINGS I
2 And Ahaziah fell down through a balustrade ... ; therefore he sent
messengers, and said unto them, Go, ta.ke counsel of Baal-zelmb the god of
Ekron whether I shall recover ...
3 But the angel of Jehovah spake unto Elias the Tishbite, Arise, go up to
meet the messengers ... and speak unto them, Is it because there is not a God
in Israel, that ye go to take counsel of Baal-zebub the god of Ekron?
5 Therefore the messengers turned back unto him, and he said unto them,
\Vhy are ye now turned back?
6 And they said unto him, There came up a man to meet us ...
7 Then he said unto them, What manner of man? ...
8 And they said unto him, A hairy man, and gilt 1cith a g'il'dle of leathel'
ab01tt his loi/ns. And he said, It is Elias the Tishbite.
9 So the king sent unto him a captain of fifty ... And he said unto him,
Man of God, the king hath said, Come down.
10 But Elias answered ... If I be a man of God, let fire come down from
heaven and consume thee and thy fifty. And fire came down from heaven and
consumed him and his fifty.
11, 12 Again also he sent unto him another captain of fifty and his fifty;
... And the fire of God came down from heaven and consumed him and his
fifty.
11 KINGS 11
3 And the sons of the pl'ophets that were in Bethel came forth to Elisha
and said unto him, Knowest thou that to day J ehovah will take away thy
lord? ... And he said, Yea, I know it; ...
THE WORD EXPLAINED
5 And the .wns of the prophets that were in Jericho came to Elisha, and
said unto him, Knowest thou that to day J ehovah will take away thy lord? .
And he answered, Yea, I know it; ...
6 And Elias said unto him, .. , Jehovah hath sent me to Jordan, , ,
7 And fifty men of the sons of the prophets went and stood afar off: And
they two stood by Jordan.
8 And Elias took his mantle, ' , , and smote the waters, and they were
divided hither and thither, . , ,
II And it came to pass, as they went on and talked, behold, a chm'iot of
fi1'e and horses of fire ~ v h i c h came between them; and Elias went up in a whirl
wind into heaven.
IfJ And Elisha .. , saw him no more. Therefore he took hold of his own
clothes and 1'ent them in two pieces.
13, 14 And he took the mantle of Elias , .. and stood by the bank of
.Jordan , .. and he smote the waters, ... and they were divided hither and
thither; and E lisha went ove1'.
IS And the sons of the prophets, .. saw him; therefore they said, The
spir'it of Elias doth rest on Elisha" And they came to meet him, and bowed
themselves to the ground before him
16 And they said unto him, Lo, now, there be with thy servants fifty sons
of valor; let them go, I pray, and seek thy lord; peradventure the spirit of J e
hovah hath taken him up and cast him'upon some mountain or into some valley.
And he said, Ye shall not send.
19 And the men of the city said unto Elisha, Behold now, ... the waters
are evil, ...
fJl, fJfJ And he , , , cast salt therein, and said, Thus saith Jehovah, I have
healed these waters; . , , So the waters were healed even unto this day,
(Explained [Arc, Coel.] n. 93fJ5.)
23 And he went up from thence unto Bethel, and ... small boys
mocked him, . , .
24 And he , .. cursed them in the name of Jehovah. So there came forth
two she bem's O ~ t t of the wood, and ta1'e of them, forty and two boys,
Il KINGS III
1 Now J ehoram . , . became king over Israel in Samaria
2 And he did evil i,n the eyes of .!ehovah, but not like his fathe'r and like
his mothm'; fm' he put away the statue of Baal that his father had made,
3 Nevertheless he cleaved unto the sins of Je1'oboam the son of Nebat,
10hich made Israel to sin; he depa1ted not from any.
9 And the king of IS1'ael went and the king of Judah and the king of
Edam; . ~ . a way of seven days; and there was no water for the camp .. ,
II And Jehoshaphat said, Is there not here a prophet of the Lord 1 , , ?
And one of the servants .. , said, Here is Elisha the son of Shaphat, wllich
poured wate1'S upon the hands of Elias.
14, IS And Elisha said, ' , . B1'ing me now a player on the p,1altel'y, And
it came to 1)((SS when the player played, tha,t thl! hand of Jehovah be,gan to be
upon him;
16 And he said, Thus saith Jehovah, Make this valley full of pits,
20 And it came to pass, early in the morning, when the mincha was wont to
Here Schmidius, departing from his usual custom, has" Lord" instead of
" Jehovah."
~ 4 4
1
II KINGS III-V
go up, that, behold, wate?'s came by the way of Edom, and the land was filled
with waters.
II KINGS IV
I, fJ Now a certain woman ... cried unto Elisha, saying, Thy servant
my husband is dead; ... and a creditor cometh to take unto him my two boys
to be bondmen ... Thine handmaid hath not anything in the house, save a
pot of oil.
3, 4 Then he said, Go, borrow thee vessels abroad of all thy neighbors, even
empty vessels; ... and pour out upon all these vessels, .
6 And it came to pass, when the vessels were full the oil stayed.
7 So she came and told the man of God. And he said, Go, sell the oil and
pay thy debt, and live thou and thy sons of the rest.
8 And there was a day when Elisha passed to Shunem; and there was a
great woman, who detained him to eat bread ...
11, IfJ, 13 And there was a day when he came thither, .. '. And he said to
Gehazi his lad, Call this Shunammite.... Say now unto her, Behold, thou hast
dealt with us with all reverence; what is to be done for thee? ...
14 ... And Gehazi said, And she hath no son, ...
16 And he said, About this set time, ... thou shalt embrace a son ...
17 And the woman conceived and bare a son ...
18, 19 And the child grew up ... And he said unto his father, :My head,
my head ...
fJO And he took him up and brought him to his mother. And while he sat
on her knees ... he died.
25 So she went and came unto the man of God . . .
29, 31 And he said to Gehazi, ... Take my staff in thine hand, and go; if
thou meet a man, bless him not; and if a man bless thee, answer him not; but
thou shalt lay my staff upon the faces of the child.
31 And Gehazi ... laid the staff upon the faces of the child; but there
was neither voice nor attention: ...
32, 35 And when Elisha was come into the house, ... he stretched himself
upon him; and the child sneezed even times, and the child opened his eyes.
37 So she went in, and fell at his feet, and bo'wed herself to the ground, ...
38 And Elisha . . . said unto his lad, Set on the great pot, and seethe
pottage for the sons of the prophets.
39, 40 And one ... found a vine of the field, and gathered thereof gourds
of the field ... and shred them into the pot ... And as they were eating of
the pottage, they cried out ... There is death in the pot ...
41 But he said, Then bring meal. And he cast it into the pot; ... And
there was no evil in the pot.
42 And there came a man ... and brought the man of God bread ...
even twenty loaves ... And he said, Give unto the people, that they may eat.
43 And his servitor said, What, should I set this before an hundred men?
And he said, ... Thus saith J ehovah, They shall eat, and shall leave re
mainders.
44 So he set it before them, and they did eat, and left remainders.
II KINGS V
I Now Naaman, captain of the host of the king of Syria, ... was a leper.
2 And the Syrians ... had taken out of the land of Israel, a little
maid, ...

THE WORD EXPLAINED
3 And she said unto her mistress, Would that my lord were before the
prophet that is in Samaria; ...
9 So Naaman came . . . and stood at the door of the house of Elisha.
10 And Elisha sent a messenger unto him, saying, Go and wash seven times
in Jordan ...
14 Therefore he went down, and dipped himself in Jordan seven times, ...
and his flesh was restored . . .
15 And he returned to the man of God, . . . ; and said, . . . Take, I pray
thee, a blessing from-with thy servant.
16, 19 But he said, By the living Jehovah before whom I stand, if I will
receive . . . Go in peace. And when he had departed ...
20 Gehazi, the lad of Elisha ... said, ... By the living Jehovah, if I run
not after him, and take somewhat from-with him.
23 And Naaman ... bound two talents of silver in two bags, ... and
laid them upon two of his lads . . .
24 And ... he took them from their hand,
25 Then he went in and stood before his master. And Elisha said unto
him, ",Vhence art thou, Gehazi? And he said, Thy servant went neither here
nor there.
26 ... And he said unto him, ... Is it time to receive silver, ... ?
21 Therefore, let the leprosy of Naaman cleave unto thee and unto thy
seed for ever. So he went out from before him, a leper like as snow.
11 KINGS VI
I
unto
them
, 2, 4.
Jordan,
...
A
... and
nd the son
make
s of t
us
he p
a
ro
place
phets s
for
aid
us
unto Elisha,
there,
L
So
et
he
us go,
went
no\\',
with
5 And as one was felling a beam, the axe head fell into the water: ..
6 Then the man of God ... cut down a stick, and cast it in thither, and
the iron did swim.
8 And the king of Syria warred against Israel, .
12, 13 And one of his servants said, ... Elisha telleth the king of
Israel the words that thou speakest in thy bedchamber . . . Behold, he is in
Dothan.
14 Therefore sent he thither horses, and chariots, ... and cornpassed the
city about.
15 And when the minister of the man of God rose in the mot'ning, . . .
behold, an host encompassed the city ... And his lad said unto him, Alas, my
lord! how shall we do?
11 And Elisha prayed, and said, 0 J ehovah, open, I pray, his eyes that he
may see. And J ehm>ah opened the eyes of the lad, and he saw; and, behold,
the mountain was full of horses and chariots of fire round about Elisha.
18 And when they came down to him, Elisha prayed unto J ehovah, and
said, Smite this nation, I pray, with blindness. And he smote them with blind
ness ...
19 And Elisha said unto them, This is not the way, neither is this the city:
follow me, for I will bring thee to the man whom ye seek. But he led them to
Samaria.
~ , 25 And it came to pass after this, that the king of Syria ... besieged
Samaria. And there was a great famine in Samaria: ...
~ 4 6
II KINGS VI-IX
31 And he said, God do so to me and so may he add, if the head of Elisha
the son of Shaphat shall stand on him this day.
But Elisha sat in his house, ...
II KINGS VII
1 Then Elisha said, ... Thus saith J ehovah, Tomorrow about this time, a
sea' of fine flour for a shekel, and two seas of barley for a shekel ...
16 Then the people went out, and spoiled the camp of the Syrians; and a
sea of fine flour came for a shekel, and two seas of barley for a shekel, accord
ing to the word of J ehovah.
II KINGS VIII
7, 8 ... And Benhadah the king of Syria was sick; ... Therefore the
king said unto Ha7.ael, ... Go, meet the man of God, and take counsel of Je
hovah from him, saying, Shall I live . . . ?
9, 10, 11 So Hazael went to meet him, ... And Elisha said unto him, Go,
say unto him, Living, shalt thou live? for Jehovah hath shewed me that dying,
he shall die.... And the man of God wept.
19 Then said Hazael, Why weepeth my lord? And he said, Because I
know the evil thou wilt do unto the sons of Israel; ... their young men wilt
thou slay with the sword, and wilt. dash their infants and rip up their women
with child.
13 And Hazael said, But what, is thy sel'vant a dog, that he should do this
gl'eat word? And Elisha said, Jehovah hath shewed me that thou shalt be king
over Syria.
16 And in the fifth year of Joram ... king of Israel, ... reigned Je
horam the son of Jehoshaphat king of Judah.
18 And he walked in the way of the kings of Israel, as d'id the house of
Ahab; for he had the daughter of Ahab to wife. Thus he d-id e'vil in the eyes
of J ellOvah.
93 And the rest of the words of Joram, and all that he did, are they not
written upon the book of the words of days which belongeth to the kings of
Judah?
And Joram lay with his fathers, and was bUl'ied with his fathers in the
city of David: and Ahaziah his son reigned in his stead.
97 And he walked in the way of the ho'use of Ahab, and did evil in the
eyes of .Tehovah, as did the house of Ahab; for he was a kinsman of the
of Ahab.
II i(nlGs IX
I, 9 Then Elisha the prophet called one of the sons of the prophets, and
said to him, Gird lip thy loins, and take the vial of this oil in thine hand, and
go to Ramoth of Gilead; and . . . look out there J ehu the sou of J ehosha
phat ...
3 Then take the vial of oil and pour it on his head, and say, Thus saith
Jehovah, I have anointed thee king over Israel. ...
8 For the whole house of Ahab shall perish; and I will cut off from Ahab
him that pisseth against the wall, and him that is shut up and left in Ismel.
, Confer n. 6133 note.

THE WORD EXPLAINED
11, 19 Then J ehu came forth to the servants of his lord, and one said unto
him, Is it peace? wherefore cctme this madman unto thee? And he said unto
them, Ye know the man and his intention , . , He said , . , unto me, saying,
Thus saith Jehovah, I have anointed thee king over Israel.
13 Then they hasted, and took every man his gal'ment, and put it under him
on the floor of the s t a i r , ~ , and they blew the trumpets, and said, Jehu is k-ing,
W And it came to pass, when Jehoram saw Jehu, that he said, Is it peace,
Jehu? And he said, 'What peace, even to the 10hm'edoms of thy mother Isebel
and hel' many witchcrafts?
94 And J ehu , , , smote J ehoram between his arms, and the arrow went
out from his heart, ' , .
II KINGS X
18 And Jehu gathered all the people together, and said unto them, Ahab
served Baal a little; J ehu shall serve him more,
19 Now therefol'e call unto me all the people of Baal, and all that S81've
him, and all his pr-iests; , , , But Jehu wrought by deceit, .. ,
95 And it was so, when they had finished making the whole burnt sacrifice,
that J ehu said to the guards . . , Go in, smite them; let none go forth. And
they smote them with the edge of the sword; , , ,
. 96 And they bl'OUght out the statues of the house of Baal, and burned
them,
27 So they destl'oyed the statue of Baa!; and they destroyed the house of
Baal, and put it in privies even unto this day.
98 Thus J ehu caused Baal to perish out of Israel.
99, 31 But as to the sins of Jeroboam the son of N ebat, which made Israel
to :tin, Jelm depalted not from after them, fl'om the calves of gold that were
in Bethel, and that 10e-re in Dan; , , , nor departed from the 8'ins of Jeroboam,
10hich made Israet to ll'in.
34 And as to the rest of the words of Jehu, ... are they not written in
the book of the wm'ds of days which belongeth to the kings of Israel?
35 And J ehu lay 10Uh his fath81's .. .. , and J ehoahaz his son reigned in
his stead,
II KINGS XI
1 And when Athaliah the mother of Ahaziah saw that her son was dead,
she arose and destroyed all the seea of the kingdom,
g, 3 But Jehosheba, the, , . sister of Ahaziah, took Joash the -son of
Ahaziah, ' .. And he was hid with her, , , six years; and Athaliah reigned
over the land.
4, 19 But in the seventh year Jehoiada ... brought forth the king's son,
and put upon him the Cl'own, and the testimony; and they made him king, and
anointed him; , , ,
13, 15 And Athaliah , , . came to the people into the temple of Jehovah
, , , And behold, the king stood by a pillar . , ,
15, 16 But Jehoiada the priest commanded. , , Take her out beyond the
ranges . , , And they slew her ...
18 Then all the people of the land came into the house _of Baal, and de
stl'oyed it; and his altal's and his images, b-rake they tl101'oughly; and illattan
the priest of Baal they slew before the altars.
9148
II KINGS X-XIII
II KINGS XII
1 Jehoash ... reigned f01"ty years in Jerusalem;
2 And .1ehoash did that which was .good in the eyes of Jehovah all his days,
wherein J ehoiada the priest instructed him. .
3 But the high places ceased not; the people still sacrificed and burnt in-
cense in the high places.
4 And Jehoash said to the priests, All the silver of the things that are
sanctified that is brought to the house of Jehovah ...
S Let the priests take it, ... and let them strengthen the breach of the
house, ...
6 But ... the priests strengthened not the breach of the house.
7 Then king Jehoash ... said unto them, 'Vhy strengthen ye not the
breaches of the house? . . .
9 And Jehoiada took a chest, and bored a hole in the lid of it ... ; and
the priests ... put therein all the money that was brought into the house of
Jehovah.
11, 12 And tbey put the silver unto the hands of them that did the work,
and they laid it out ... to buy timbers and stones of cutting to strengthen
the breach of the house of J ehovah, ...
19 As to the rest of the words of Joash, ... are they not written upon
the book of the words. of days which belongeth to the kings of Judah?
II Knws XIII
1 In the three and twentieth year of Joash ... king of Judah, Jehoahaz
the son of J ehu reigned over Israel ...
2 And he did evil in the eyes of Jehovah, for he walked after the ' ~ ' i n s of
.Jeroboam the son of Nebat, which made IS'rael to sin; he departed not from any.
3 Therefore ... he delivered them into the hand of Hazael king of
Syria, ...
4 But Jehoahaz besought the faces of Jehovah,
5 Therefore Jehovah gave Israel a savior, ... and the sons of Israel dwelt
in their tents as yesterday and the thil'd day.
6 N eveltheless they tUl'ned not back from the sins of the house of J ero-
boam, which made Israel to sin; he walked in all of them; and also the grove
l'emained standing in Samaria.
8 Now as to the rest of the 100l'ds of Jehoahaz, ... are they not written
upon the book of the words of days which belongeth to the kings of Israel?
9 And Jehoahaz lay with his fathers; ... and Joash his son reigned ...
11 And he did evil in the eyes of Jehovah; he departed not fl'om all the
sins of Jereboam the son of lVebat, 1vhich made Israel to sin,' he 1valked in all
of them.
12 And as to the 'rest of the wOl'ds of Joash, ... are they not written
upon the book of the words of days which belongeth to the kings of Israel?
13 And Joash lay with his fathers; and Jeroboam sat upon his throne; ...
14 And when Elisha fell sick of the disease whereof he died, Joash king
of Israel came down unto him, and wept before his faces, and said, My father,
my father, ale chm"iot of Israel and the horsemen thmeof.
IS Then Elisha said unto him, Take bow and arrows . ; .
17 And he said, Open the window eastward. And he opened it. Then
Elisha said, Shoot. And he shot. Then he said, The arrow of the saZvation of
~ 4 9
THE WORD EXPLAINED
J ehovah, and the of salvation against the Syrians; for thOl shalt smite
the Syrians in A phek, till thol consumed them.
18 And he said, Take the alrmvs. And he took them. Then he said to the
king of Israel, Smite the ground. And he smote thrice, and stayed,
19 Therefol'e the man of God was wroth with him, and said, It should have
been smitten five or six times; then hadst thou smitten the Syl'ians till thou
hadst consumed them; and now thou shalt smite the SY"ians three times.
20 "And Elisha died, and they buried him ...
21 And it was so, that some were burying a man, when, behold, they saw
a band of men; so they cast the man into the grave of Elisha; and when the
man fell, and tMtChed the bones of Elisha, he revived, and stood up on his feet.
II KINGS XIV
t In the second year of Joash ... king of Israel, Amaziah the son of
Joash was made king of Judah.
3 And he did that which was right in the eyes of Jehovah, ...
4. H owbe'it the h'igh places ceased not; the people still sacr'ificed and bumt
incense in the high places.
13 And J ehoash king of Israel took Amaziah, ... and brake down the
wall of Jerusalem , ..
14 And he took all the gold and silver, and all the vessels that wm'e found
in the house of Jehovah, and in the t"easures of the king's house, and the sons
of the pledges, and retm'ned to Sammia.
15 As to the rest of the words of Jehoash ... are they not written upon
the book of the words of days . .. ?
18 And as to the rest of the of Amaziah, are they not written upon
the book of the WQ1'ds of days . .. ?
23 In the fifteenth year of Amaziah ... Jeroboam the son of Joash king
of Israel reigned in Samaria, ...
24. And he did (1)il in the eyes of Jehovah; he depa,'ted not from all the
.'fins of Jeroboam the son of Nebat, which made Israel to sin.
II KINGS XV
1 In the twenty-seventh year of Jeroboam king of Israel, Azariah the son
of Amaziah was made king of Judah.
3 And he did that which was good in the eyes of J ehovah; acco"ding to all
that his father Amaziah had done.
4. Save that the high places ceased not; the people still sacrificed and burnt
ince'nse in the high places.
7 And Azariah lay with his fathers; and they buried him with his fathers
, .. and Jotham his son reigned ...
9 And he did evil in the eyes of Jehovah, as his fathers had done; he de
parted not from the sins of Jereboam Ote son of Nebat, which made Israel to
sin.
10, 13 And Shallum ... slew him, ... and he reigned in Samm'ia a
month of days.
15 And as to the rest of the words of Shallum, ... behold, they are writ
ten upon the book of the words of days which belongeth to the kings of Israel.
16 Then Menahem smote Tiphsah, ... ; because they opened not, there
fore he smote it, and ripped up all the women thm'ein that were wUh child.

II KINGS XIV-XVI
17 In the thirtieth and ninth year of Azariah king of Judah, Menahem was
made king over Israel, ...
18 And he did evil in the eyes of J ehovah; he depa-rted not all his days
(I'om upon the sins o( Jereboam the ,wn o( Nebat, which made Israel to sin.
21 And as to the I'est o( the w07'ds of Menahem, ... are they not written
upon the book of the words of days, , . ?
23 In the fiftieth year of Azariah king of ,Tudah, Pekahiah the son of
:'I'lenahem was made king over Israel, , ,
24. And he did evil in the eyes of Jehovah; he departed not fl'om the sins
o( Jereboam the son o( Nebat, 10hich made Ismel to sin,
25 But Pekah ... a captain of his, ' .. killed him, and reigned in his
stead.
26 And as to the rest of the 100rds of Pekahiah, ... behold, they are writ
ten upon the book of the words of days that belongeth to the kings of Israel.
27 And in the fiftieth and second year of Azariah king of Judah, Pekah
, .. was made king over Israel .. ,
28 And he did evil in the eyes of Jehovah; he departed not (I'om the ,vim
of Jereboam the son o( Nebat, which made Israel to sin.
30 And Hoshea the son of Elah ... slew him, and reigned in his stead,
32 In the second year of Pekah , , . reigned .Totham the son of Uzziah
king of J udah.
34. And he did that which was good in the eyes of Jehovah: he did ac
cording to all that his father Uzziah had done.
35 Save that the high places ceased not; the people still sacrificed and
burnt incense in the high place,v, ...
36 And as to the rest of the words of Jotham, , , , arc they not written
upon I-he book of the wOI'ds of days . .. ?
38 And Jotham lay down with his (athers, and was buried with his fath61's
in the city of David his (athM': and Ahaz his son reigned in his stead,
II Knws XVI
1 In the seventeenth year of Pekah , .. Ahaz the son of Jotham king of
.Tudah, was made king.
2 ... But he did not that 10hich was right in the eyes of Jehovah his God,
(IS did David his father.
3 For he walked in the way of the kings of Is1'Oe/; he made a/,vo his son to
pass through the {i1'e, according to the abominat-ions of the nations, which J e
hovah dl'ove out befol'e the sons of Israel.
4. And he sacI'ificed and bU1'nt incense in the high places, and on the hills,
and under e-vC1'y green tree.
5 Then Rezin king of Syria and Pekah . , . king of Israel went up to Jeru
salem to war, ... but could not take it. (Isaiah 7: 1 to 5,)
7 And Ahaz sent messengers to ... the king of Assyria, saying,
Come up, and deliver me out of the hand of the king of Syria, ...
10 Then king Ahaz went to Damascus to meet the king of Assyria, and
saw an altar that was in Damascus; and king Ahaz sent to Urijah the priest
the patte-rn of the altm', and the fm'm of it, accordi-ng to all the workmanship
thereof
11 So Urijah the l)-riest built an alta-r accol'ding to all that king Ahaz had
sent from Damascus; so did Urijah the p-riest, against king Ahaz came from
Damascus.
251
THE WORD EXPLAINED
12 And when the king was come fl'om Darrwsc1ls, the king smo the altar,
and the king approached to the altar, and offered th01'eon,
13 And he bm'nt his whole burnt offel'ing and his off01'ing, and poured his
dl'ink Offering; and he sprinkled the blood of his peace offe1'ings, by the altm',
14 But the brazen altar which was before J ehovah, did he move away from
with the faces of the house, from between the altar and the house of Jehovah,
and put it on the side of the altar northwa-rd,
15 And king Ahaz commanded Urijah the priest, saying, Upon the g-reat
altar b1!1'n the whole burnt offering of the morning, and the mincha of the eve
ning, and the king's whole burnt offering, and his m-incha, and the whole bu-rnt
offering of all the people of the land, an(l theil' mincha, and their drink offer
ings; and sprinkle upon it all the blood of the whole burnt offering, and all the
blood of the sacrifice: but the bmz-en altal' shall be fo-r me for contemplation,
16 Thus did Urijah the priest, according to all that king Ahaz commanded.
17 And king Ahaz , , , took down the sea fl'om upon the bmzen oxen, that
were under it, And he P1!t it 1!pOn a pavement of st01l6S,
18 And the covering of the sabbath that they had huilt in the house, and
the king's outer entrance, he turned around into the house of Jehovah, for the
king of Assyria,
19 And as to the rest of the 100rds of Ahaz which he did, are they not
written upon the hook of the w01'ds of days that belongeth to the kings of
Judah?
20 And Ahaz lay with his fathe1's, and was buried with his fathers in the
city of David: and Hezekiah his son reigned in his stead,
II Knws XVII
I In the twelfth year of Ahaz king of Judah, Hoshea , , , reigned in
Samaria , , .
2 And he did evil in the eyos of Jehovah, but not as the of Israel
that W61'e bef01'e him,
6 In the ninth year of Hoshea, the king of Assyria took Sama1'ia, and
car1'ied Israel away into Assyria, and made them dwell in Halah and in Hab01'
by the riVe1' Gozan, and in the cities of Media.
7 And it was so, because the sons of Israel sinned against Jehovah their
God, which brought them up out of the land of Egypt, f1'om 1!11der the hand
of Pharaoh king of Egypt, and fea-red other gods,
8 A nd walked in the statutes of the nations, which J eho'vah d,'ove out be
f01'e the sons of Ismel, and of the kings of Ismel which they had made,
9 And the sons of Ismel hid the w01'(ls that we-re not 1'ight, against Jelwvah
their God, and they bU'ilt them high places in all their cities, f,'om the tower of
the watchmen to the fenced city,
10 And they set them up stat1teS and groves on every high hill, and und01'
every green tree,
II And there they burnt incense in all the high places, as did the lWtions
which Jehovah made to move away before them; and did evil words to provoke
J ehovah to angel':
12 And they served idols, whereof Jehovah had said unto them, Ye shall
not do this word,
13 And Jehovah testified against Israol, and against Juda.h, by the hand of
all the prophets, of eve'ry manner of soer, saying, TU1'n ye from your evil ways,
and keep my commandments, my statutes, according to all the law which I

II KINGS XVII
commanded your fathers, and for which I sent to you by the hand of my
servants the plophets.
14 Notwithstanding they did not obey, but hardened theil' necks, as the
neck of their fathers that believed not in Jehovah their God.
15 And they rejected his statutes, and his covenant that he made with their
fathel's, and the testimonies the'reof, which testified against them; and they fol
lowed after vanity, and became vain; and aftel' the nations that we're l'ound
about them, conce'rning 'whom J ehovah commanded them that they sh01tld not
do like them,
16 And they for,yook all the commandments of J ehovah the'ir God, and
made them a molten ima,qe, even two calves; they made also a grove, and bowed
down themselves to all the host of the heavens, and served Baa.!.
17 Yea, they made their sons and theil' daltght01's to pass thl'ough the fil'e,
(md divi.ned and interlJreted signs, so that they sold themselves to
do evil ,in the of Jehovah, to pl'ovoke him to a.ng01'.
18 Therefo1'e Jelwva.h was very angry with IS1'ael, and l'emo'ved them fl'om
befm'e his face; the're was none left but the tribe of Jltdah alone.
19 When Judah also kept not the commandments of Jehovah their God, and
walked in the stat1ttes of Israel which they made,
20 Then Jehovah tw'ned a10ay fl'om a.ll the seed of Ismel, and afft'icted
them, and deliv01'ecl them into the hand of spoile1'8, ltntil he had ca,yt them moay
from hi,y faces.'
21 For Israel rended itself from-with the house of David, and made a
king, even Jereboam the son of Nehat; but Jereboam snatched IS1'ael away,
frOln after Jehovah, and made tJwm sin a great s'in;
22 So that the .wns of h1'ael walked in all the s'ins of Jereboam which he
did; they depa'rted not f1'om any;
23 Until Jehovah l'emoved Israel from befol'e his faces, ' . , and made
hl'Clel to move away From UIJon their land into Assyria, even unto this day.
24 And the king of Assyria brought men from Babylon, ' , , and made
them to dwell in the cities of Samaria , , ,
26 And they spake to the king of Assyria saying, The nations which thou
hast .. , made to dwell in the cities of Samaria, know not the manner of the
God of the land; therefore, he hath sent lions among them, ...
27 Then the king of Assyria commanded, saying, Carry thither one of the
priests whom ye brought from thence; , ..
28 So one of the priests, , , taught them how they should fear Jehovah.
29 If01vbeit evel'y nation made their own (tnd set them within the
h01,se of the high places which the Samm'itans hacl made, even every nation in
their cities wherein they dwelt,
30 And the men of Babel made Su,ccoth Benoth, and the men of Quth
made Nergal, and the men of Hamath made Ashina.
31 And the Avites made Nibhan and Tm'tak; bttt the Seplwrvites burnt
theil' sons in fi1'e to Adrammelech and Anmnmelech, the gods of Sepharvaim.'
32 They likewise feared J ehovah; and the,lJ made unto them UI6 lowe.yt of
pl'jests of the high places; , , ,
33 They feared Jehovah, and served their own gods, aftel' the custom of
the lw.tions, whence they cal"ried them.
In the margin of this verse, Swedenborg wrote" Obs,"
In his Schmidius' Bible, Swedenborg emphasized verses 29-31 by making
small vertical double strokes in the margin,

THE WORD EXPLAINED
34 Even unto this day they do according to the formel' cu,ytoms, neither
fearing J ellOvah, nor doing , , , according to the commandment which J ehovaJt
commanded the sons of .!acob, whom he named bmel;
35 'With whom Jehovah made a covenant, and charged them, saying, Ye
shall not fear other gods, nor bow yourselves down to them, nor seI've them, nor
sacrifice to them,
41 So these nations feared Jehovah, and served their gmven images, both
theil' sons, and their sons' sons: as did theil' fathel's, so do they even unto this
da.y,
11 KINGS XVIII
1 And it was in the third year of Hoshea , , , king of Israel, ' , , Hezekiah
the son of Ahaz king of Judah was made king,
4 He removed the high places, and brake the statues, and cut down the
grove; he also brake in pieces the brazen serpent that Moses had made; for
even to those days, the sons of Israel diel burn incense to it: a.1td he called it
Nehushtan,
11 And the king of Assyria did carry away Israel unto Assyria, ' , ,
1 ~ Because they obeyed not the voice of Jehovah their God, but tmns
gl'essed his covenant, with all that ]I[oses the servant of .!ehovah com
manded; , , ,
17 And the king of Assyria sent, , , the chief of the butlers, , , to king
Hezekiah , , ,
19, ~ 1 Then said unto them the chief of the butlers, , , Now, behold,
thou trustest thee upon the staff of this bl'uised reed, even upon Egypt,
~ 6 Then said Eliakim the son of Hilkiah, and Shebna, and Joah, unto the
chief of the butlers, Speak, I pray thee, to thy servants in Syrian; f01' we
1mdel'standit; and speak not to 11,Y in Jewish ,in the eal'S of the people that
al'e ulJon the wall,
27 And the chief of the butlers said unto them, Hath my lord sent me to
thy lord, ' , , and not to the men that sit upon the wall? , , ,
~ S Then the chief of the butlers stood and cried with a loud voice in Jew
ish, and spake, and said, ' , ,
~ 9 Thus saith the king, Let not Hezekiah deceive you, for he could not
deliver you out of mine hand,
30 Neither let Hezekiah make you trust in Jehovah, saying, Delivering,
J ehovah will deliver us , , ,
31 Obey not Hezekiah; for thus saith the king of Assyria, Make with me a
blessing, and come out unto me, ' , ,
32 Until I come and receive you into a land like your own land, ' , , a
land of oil olive and of honey, that ye may live and not die, Therefore obey
not Hezeldah, if he rouse yOlt up, saying, Jehovah will deliver us,
33 Recovering, have the gods of the nations recovered a man, hi,y land, out
of the hand of the king of Assyria?
34 Whel'e a')'e the gods of Hamath, and of Al'pad? whel'e a1'e the gods of
Sephal'vaim, lIena, and Ivah? Have they delivered Samaria out of mine hand?
35 \Vho are they of all the gods of the land,y, that have recovered their
land out of my hand? , , ,
37 Then came Eliakim , , , to Hezekiah, and told him the words of the
('hief of the butlers,
~ 5 4
II KINGS XVIII-XIX
II KINGS XIX
1 And ... when king Hezekiah heard it, he rent his garments, and covered
himself with sackcloth, and went into the house of Jehovah.
>l And he sent . . . to Isaiah the prophet ...
3 And they said unto him, Thus saith Hezekiah, This day is a day of
anguish, and of rebuke, and affront; f01' sons are come to the m01lth of the
womb, but there is not strength f01' the birth.
8, 9 ... The king of Assyria ... sent messengers again unto Hezekiah,
saying,
1>l Have the gods of the nations delivered them which my fathers de-
stroyed? Gozen, ... and the sons of Eden who are in Thelasa'l"?
15 And Hezekiah prayed before Jehovah, and said, .Tehovah God of Israel,
which dweIIest between the cherubs, thou art God, even th01t alone, in all the
kingdoms of the earth; thou hast made heaven and earth.
19 Now, therefore, Jehovah our God, save thou us, I pray thee, out of his
hand, ...
II KINGS XIX
The Prophecy of Isaiah
~ O Then Isaiah the son of Amoz sent to Hezekiah, saying,
Thus saith Jehovah God of Israel, That which thou hast prayed
unto me concerning Sennacherib king of Assyria I have heard.
~ 1 This is the word that J ehovah hath spoken concerning
him: The virgin daughter of Zion hath despised thee, she hath
mocked thee; the daughter of Jerusalem hath wagged her head at
thee.
a
~ ~ VVhom hast thou reproached and blasphemed? and against
whom hast thou exalted thy voice, and lifted up thine eyes on high?
even against the Holy One of Israel.
~ g By the hand of thy messengers thou hast made Adonai a
reproach, and hast said, By the multitude of my chariots I
ascended to the height of the mountains, to the sides of Lebanon;
and there I will cut down the height of his cedars, the choice of his
firs, and will go through to the lodging of his last border, the
wood of his ploughed land.
~ 4 I have digged and drunk strange waters, and will dry up
with the palm of my steps all the rivers of Egypt.
6
~ 5 Hast thou not heard from afal', that which I have done?
from the days of old that which I have formed? now have I brought
it forth, that it may be for the laying waste of fenced cities into
waste heaps.
'See n. 6311 note.
See n. 6314 note.
9155
6310] THE WORD EXPLAINED
~ 6 But their inhabitants are short in hand, they are dismayed
and ashamed; they are become herbage of the field, and a plant of
grass; hay of the roofs, and a blight before the standing harvest.
~ ' 1 And now I know thine abiding, and thy going out, and thy
coming in, and that thou hast moved thyself against me.
~ 8 Because thou hast moved thyself against me, and thy proud
confidence is come up into mine ears, I will put my hook in thy
nose, and my bridle in thy lips, and I win turn thee back by the
way by which thou earnest.
~ 9 And this shall be a sign unto thee, Thou shalt eat this year
that which cometh up of itself, and in the second year its further
increase; but in the third year sow ye, and reap, and plant vine
yards, and eat the fruit thereof.
30 And the remnant that is escaped of the house of .Judah
shall add root downward, and bear fruit upward.
31 For out of Jerusalem shall go forth a remnant, and out of
the mount of Zion, they that are escaped; the zeal of Jehovah
Zabaoth shall do this.
g ~ Therefore thus saith Jehovah concerning the king of As
syria, He shall not come to this city, nor shoot an arrow hither,
nor come before it with shield; nor shall a wall rise up against it.
33 By the way that he came, he shall return, that he come not
to this city; the saying of Jehovah.
34 For I will protect this city, to save it, for mine own sake,
and for my servant David's sake.
35 Andit came to pass in that night, that the angel of J e
hovah went out, and smote in the camp of the Assyrians an hun
dred fourscore and five thousand: and when they arose in the
morning, behold, all these were dead corpses.
36 So Sennacherib king of Assyria . . . returned, and dwelt
in Nineveh.
3'1 And there it came to pass, as he was bowing down himself
in the house of Nisroch his god, that . . . his sons smote him with
the sword:
The Prophecy of Isaiah
6310. In this prophecy, in the proximate sense, it is the king
of Assyria who is meant-he who 7 was then leading an army
7 [Crossed off:] led Israel into captivity.
~ 5 6 III Ad. 5316
II KINGS XIX: flO-flfl [6311-13
against Hezekiah, king of the tribe of J udah. In the 8 more uni
versal sense, it is that enemy who will lay siege to Jerusalem and
mount Zion, namely, the Roman Syrians. In the most universal
sense, the enemy is the devil, who makes war against the faith of
the sons of God Messiah, and weakens it. This was the king of
Babylon; hence, Babylon is the Roman school. Thus the last
times are now foretold by prophecy, the times namely, when these
enemies are to be scattered and will perish, as did the Assyrian
army and its king Sennacherib.
6311. [This is the word that J ehovah hath spoken concerning
him: The virgin daughter of Zion hath despised thee, she hath
mocked thee; the daughter of Jerusalem hath wagged her head at
thee] ,9 vs. 21. The word which Jehovah spoke is the truth, being
a true prediction which will never fail. The daughter of Sion is
the inmost church of God Messiah, and thus that saving faith which
the enemy so despised and mocked at (see the mocking in chap.
1828seq., also chap. 1910seq.). What is also meant is that the
daughter of Zion will mock at the enemy, and so also the daughter
of Jerusalem. The daughter of .Jerusalem is the more interior
church together with the interior; consequently, the things which
saving faith regards as below itself and round about.
6312. [Whom hast thou reproached and blasphemed? and
against whom hast thou exalted thy voice, and lifted up thine eyes
on high? even against the Holy One of Israel], vs. 22. Reproach
i ~ g , blaspheming, exalting the voice, and lifting up the eyes, are
the things done in the Roman school and by the enemy of the
church and of God Messiah, to wit: Reproach is made when others
are preferred and thus another faith; blasphemy, when in place of
God Messiah another is set up on earth who is worshipped; the
exalting of the voice, is the effect of the blasphemy; and they who
lift up their eyes are the proud, who lay claim to heaven. These
are the opponents against the Holy One of Israel, who is God
Messiah alone.
6313. [By the hand of thy messengers tho'u hast made Adonai
a reproach, and hast said, By the multitude of my chtu'iots I
ascended to the height of the mountains, to the sides of Lebanon;
[Crossed off:] more interior.
In his Schmidius' Bible, Swedenborg wrote in the margin at this verse:
" A Prophetic Utterance. Isaiah 37: fJ9." In the margin of each verse, from
fJl-34, he drew two small vertical strokes.
III Ad. 5317-5327 257
6313] THE WORD EXPLAINED
and there I will cutdown the height of his cedars, the choice of his
firs, and will go through to the lodging of his last border, the
wood of his ploughed land], vs. "By the hand of thy mes
sengers." The messengers are all who preach other gods, ,!h<Lm
they call saints. They are their emissaries, and thus their prelates
or leaders, especially those who call themselves So
ciety of Jesus-which is the height of blasphemy, seeing that
large a part of them are membeiS of thesociety ofthe devil-:-Thus
they make Adonai, that is, the Lord God, arepr-oach. "By the
multitude of chariots," that is, EY their own powers, plots, an_d
apologetics. Chariots are drawn by orses, fIla IS, t ey are the
t mgs whIch their minds convey, the vehicles of their institutions,
etc., etc. "I ascended the height of the mountains," that i0hey
ascend to the very peak, that they may think themselves -;ili; and
from there they look down a-;;t wEat them. "To the
sides of Lebanon "-where are precious woods. "There I will cut
down the height of his cedars." These were the cedars of Lebanon
which were used for the temple. Thus Lebanon is the aradise
which he wishes to cut down. Cedars and fir trees, therefore, are
the precious things, which they turn to their own "--ses. They are
also heavenly things. Thus cedars are things which are of
and firs, those which are called knowledges. That trees are com
pared to such things, is seen from paradise, where was the tree of
life and the tree of science [Gen. The tree of life is the cedar
or faith; the tree of science is the fir.
1
These they now wish to cut
down. It is called "the choice of his firs "-because I IS cnoice
knowledges that contribute to the things required for faith.
Therefore, all those are meant who are endowed with saving faith,
and also with such knowledges; thus, churches, societies, and men.
" I will go through to the lodging of his last border," that is, to
I! the inmost and so tQ the supreme where dwells GodJ"lessiah him
;Jhat is to his throne. "The wood of his ploughed
land," that is, to the whole of aradise, ploughed land being land
where is the harvest. The whol;Qfparadise, here called the wood
of the ploughed land, is from the tree of life or the lodging of the
last border.
I
1 This reference to the tree of life, etc., is Obs." writ
to which Swedenborg has added the words, "What Lebanon
is."
III Ad.
II KINGS XIX: [6314-15
[I have digged and drunk strange waters, and will dry
up the palm of my steps all the rivers of Egypt 2], vs.
" I have digged and drunk strange waters," namely, the strange '"
doctrines which they have digged and drunk. StrangL ters are
all thin.. s which teach contrar to '-ord_oLGod_Messiah -.1!1ld
beyond it. How many are their strange waters is well known-
and all for the sake of empire over heaven and the world, etc., etc.
" And with the p8.lffiTor mysteps I willdry up all the
rivers of Egypt." The rivers of Egypt are those doctrines whigh
are their ultimate doctrines; for the rivers of Egypt were the ulti-
mate boundaries. Consequently, they are the which they
pervert, and which, wheresoever they journey and teach, they so
that there is nothing spiritual within the!Jl, still less
anything celestial. Thus they there being dryness
wherever there is no life, and worthless trifles, etc. The celestial
is the life of things spiritual, and the spiritual the life of things
natural. Therefore it is things natural, wherein are things spirit-
ual, and in these, things celestial, that are up. The
are then dead, etc., etc, The" sole of the steps"
means and teach.
63i5.-[HasTthou no-t heard from that which J have done?
from the days of old that which I have formed? now have I brought
it forth, that it may be for the laying waste of fenced cities into
waste heaps], vs. "Hast thou not heard from afar, that
which I have done?" This has reference to earthly spaces; for
his empire is a large one. Thus he refers to the extent of his
empire,-just as does the devil-that so large a part of the globe
is sub him. "From the days ofold, that which I have
formed." This refers to time-that he formed it as being the
mother of the church, because he has formed it for so long a time.
"Now have I brought it forth," meaning the things which are
called their armies chariots,. counsels, etc. "That it may be
for the laying waste of fenced cities into waste heaps," thus, for
the laying waste of Jerusalem and Zion, these being
cities, ;nd so, of those daughters, and of the things which are
'The Hebrew is "m which Schmidius has evidently mistaken for
(Egypt). means a siege; "The rivers of a siege" means, water sHch
as is obtainable in a besieged city.
,. Reading alienas for a,lias.
III Ad.

6316-17] THE WORD EXPLAINED
signified by them.
3
Fenced cities are faith, etc. These cities
were spoken of above [no 6310]. "Into waste
cemf..!.lS.e such thingLt...lw..LPothing.jueen.
6316. [But their inhabitants m"e short in hand, they are dis
mayed and ashamed; they are become herbage of the field, and a
plant of grass; hay of the roofs, and a blight before the stand
ing harvest], vs. Q6. "But their inhabitants are short in hand,"
that is, they are powerless, possessed of no forces as against such
great power. They are" short in hand" who have little ower,
who are weak. " They are dismayed"; thus they fear them, be
cause of the things which have been brought forth [vs. Q5] ; and
" are ashamed "-such is the speech of enemies-the speech of the
devil. "They are become herbage of the field." Their blas
phemies are this herbage, the field being a field where is no harvest
but only grass. all fgldjnversely,
placingJife in and quasi-death 4 in_things spiritual.
"Aplant of-grass "-also blasphemIes. These are expressions
aptly fitting them. "Hay of the roofs "-being what is rotten or
dried out. Thus they judge inversely, saying that the time of
harvest is when they gather up riches_an<:! Jive_ in s and
All else they consider no otherwise than as dead.
This every natural man can understand from his own life. "A
blight before the standing harvest "-the blight being that which
blights the harvest. In like manner as above, they say that to be
a blight before their standing harvest, which is not conducive to
their own life; for with them the harvest
able by these means, to row fat.
[And now I know thine abiding, and thy going out, and
thy coming in, and that thou hast moved thyself agaimst me], vs.
Q7. The scene now changes, and the words are those of God Mes
siah addressed to them. "And now I know thine abiding, and
thy going out and thy coming in," that is, he knows their whole
life, and all their thoughts, and so all their counsels even to the
inmost, it being these that are thus described. Thus their steps
are described more distinctly. "And that thou hast moved thy
self against me," that is, against God Messiah,
thoughts, and actions, being one and an aO"ainst him. "To
3 Reading eas for ea (those things).
Reading q1tasi for qua.
9160 III Ad. 5349-5359
Il KINGS XIX: 9l6-9l8 [6318-19
move" means to think and act, all force, and thus
etc., being described by motion.
6318. [Because thou hast moved thyself against me, and thy
proud confidence is come up into mine ears, I will put my hook in
thy nose, and my bridle in thy lips, and I will turn thee back by the
way by which thou camestJ, vs. 9l8. To move against God Mes
siah means to oppose oneself to him, to wish to lay siege to the
city, and the like, of which we have spoken above [no 6085J, and
which is here expressed by the general word "moving." "And
thy proud confidence is come up into mine ears," that is, their
fiding in-their own forces, placing everything in the forces of men
and nothing in God-Messiah who yet is the All in all. Thus, order
thoughts _are entire! "To come
up into the ears," not only means to perceive,5-for God Messiah
knows all things from eternity; the .!.heir
iniquity, and thus their being judged,ls a matterof time, there
it is said" to come up to the ears" when tne time is finished.
6
" I will put my hook in thy nose." By this is signified that he will
be restrained, so that he cannot pass further on. The similitude
is taken from pigs. The nose is that by which they smell all
things, and search them out. Therefore, lest they do further
harm, a hook is put therein. Thus are described their bonds
bonds, to the end that they may see those things that are heavenly,
and not come to them.
6319. "My bridle in thy lips," and this, that they may no
longer be able to persuade the world, and still less to pervert it.
This expression is taken from the bonds by which their passions
and their speech are restrained; for man, that is, the spiritual man,
consists of two things, namely, will and understanding. So the
natural man consists of two things, namely, concupiscence and
ratiocination. That concupiscences and the ap-p-etite for gain are
to be restrained, is here expressed by a hook in the nose; and that
ratiocination is to be restrained, by a bridle on the lips.
Evil spirits, that is, their concupiscences and their ratioci
nation, are so restrained that they cannot speak the least
thing, howsoever they wish, etc., etc. So likewise man, when
[Crossed off:] but also.
This sentence is emphasized by "Obs. Obs." written in the margin.
III Ad. 5360-5365 9161
THE WORD EXPLAINED
being held in bonds which are spiritual, and III varIOUS kinds
of bonds.
1
"And I will turn thee back by the way by which thou camest."
That way is the way of falsity, of a lie; it is damnation. It is by
this way that he comes to lay siege to Zion and Jerusalem, coming
namely, from Babel. What is signified by Babel is
sCljbed to wit, in J;remiah md the
6320. [And this shall be a sign unto thee, Thou shalt eat this
year that which cometh up of itself, and in the second year its
further increase: but in the third year sow ye, and reap, and plant
vineyards, and eat the fruit thereof], vs. !29. "And this shall be
a sign unto thee," etc. These words look to the last times,
8
being
the times when the new paradise will exist. Heaven is compared
to the land of Canaan where was then a paradise, it being this that
is represented in the text. Here the progressions are set forth,
what comes up of itself being the first thing, and its further in
crease the second. That comes up of itself which is created anew,
like the first paradise, this being said to come up of itself, as it
were, etc., etc. Its further increase is from the seeds of the
growths in paradise. These then again grow up in entire ac
cordance with the pattern of paradise as first created. With this
the words of the text are squarely in agreement. So likewise, with
the spiritual and celestial things that are meant here, being the
things in a man created anew, etc., etc. The third thing is that
they should sow, reap, plant vineyards, and eat the fruits. The
sequence is in this order, because following action of one's own
accord, comes the voluntary, as it were, this being infused. Thus
they have the complete use of the land, that is, felicity. All this,
however, contains more than can be conceived of, for it concerns
the kingdom of God Messiah.
6321. [And the remnant that is escaped of the house of Judah
shall add root downward, and bear fruit up'l'vard], vs. 30. This,
then, is the fourth thing. It signifies the state of integrity, the
root whereof is inverted, being from inmosts to interiors. Thus
all things come from faith, this being the root inverted. And the
state of integrity is set over against the perverted state, when ascent
This indented paragraph is not cited by the author in the Index to his
iI'Iemombilia.
[Crossed off:] and the day of judgment.
III Ad. 5366-5371
8
Il KINGS XIX:
is made from the interior to things inmost, namely, from knowl
edges to faith.
It is to be noted that the like has been the case in the church of
God Messiah from the first time to the last, in that things corporeal
and terrestrial were wiped away first, then things natural, and so
forth. Thus things interior and more interior, etc., were laid
bare.
9
When faith does everything, then the Messiah is man's All in
all, and his life is a supracelestial life a prim'i, like the life of those
who are in things inmost, and who have below them, the whole field
of things spiritual, and so the field of things natural. Such is not
the case until the root is turned upward. Thus he bears fruit of
himself, because from faith alone. The remnant that is escaped
of the house of J udah are those who are the elect. The house of
Judah is the house of God Messiah, being the house of those who
have faith; for in the inmost sense Judah signifies confession of
faith, and in the supreme sense, God Messiah himself. (See con
cerning Judah in Gen. 49[8-12J.) The escaped are those who are
snatched away 1 from the devil and damnation, being snatched
from his jaws, that is, from hell, by force; for, as was said [n.
6089], all men are damned, and it is from this damnation that they
are snatched away. See Genesis 49
27
[no 1735], concerning
Benjamin. "The remnant "-this is explained in the verse that
now follows.
6322. For out of Jerusalem shall go forth a remnant, and out
of the mount of Zion they that are escaped; [the zeal of J ehovah
Zabaoth shall do this], vs. 31. Who does not see that these words,
like the preceding, contain heavenly arcana? The remnant which
shall go forth out of Jerusalem are those who are left. Jerusalem
is heaven where are angels and spirits; the remnant are those who
will be saved. That they will be few, is stated elsewhere [Isa. 1
9
].
In Jerusalem will be spiritual minds whose life is the life of order;
but in Zion are celestial minds and thus the inmost. e e.
2
"The
zeal of J ehovah Zabaoth shall do this," that is, God Messiah will
do it from love. Zeal is love, all zeal being from love. Jehovah
Zabaoth is Jehovah of hosts, that is, of the heavenly hosts.
This paragraph is written lengthwise in the margin, but is numbered 537:il.
1 Erepti 8unt qui orepti Bunt. Erepti is the past participle of eripere (to
snatch away).
These signs refer to n. 63:il7.
III Ad. fl63
THE WORD EXPLAINED
6323. [Therefore thus saith Jehovah concerning the king of
Assyria, He shall not come to this city, nor shoot an a,rrow hither,
nor come before it with shield; nor shall a wall rise up against it],
vs. "Therefore, thus saith Jehovah concerning the king of
Assyria," that is, concerning Babel and the adorers thereof.
Here, as elsewhere, the king is assumed for his subjects. Thus,
the text treats of those who are meant by the king of Babe!. "He
shall not come to this city," that is, to Jerusalem or into the
heavenly paradise, that is, into the kingdom of God Messiah. This
is the judgment concerning them, because it is the saying of Je
hovah; see the verse next following, in which this prophecy is con
cluded. "Nor shoot an arrow hither." As to what his darts
are, this everyone can know; it is these that are the arrow. "Nor
come before it with shield"; that is, he shall not use a shield, or
will no longer attack, for all combat will then cease, this combat
continuing no longer than until that day, and this in order that
man may be reformed. "Nor shall a wall rise up against it."
Thus nothing shall trouble it, etc., etc.
6324. [By the way that he came, he shall return, that he come
not to this city; the saying of J ehovah], vs. 33. "By the way
that he came he shall return" (see vs. ; for he comes from hell.
That he returned by the same way is clear from his subsequent his
tory; for Sennacherib, king of Assyria or Babylon returned to
Babel and was slain by his sons [vs. 37, Isa. 37
38
], whom he
wished to sacrifice because he had heard 3 concerning Abraham.
"The saying of Jehovah." This is the confirmation that thus
there will be a judgment.
6325 [For I will protect this city, to save it, for mine own sake,
and for my servant David's sake], vs. 34. He will then save Jeru
salem with Zion forever, for when God Messiah protects, he saves
forever, everything in him being infinite, and therefore eternal.
But he will save it for his own sake, not for the sake of man. In
the supreme of all the senses, this means that Jehovah the l<'ather
will do this for the sake of himself. Elsewhere it is said to be for
the sake of his glory [John 7
18
, 17
5
] ; but this involves that it is
for the sake of his Son who is his Glory. Wherefore, in the text,
it is next said, for" David's sake," that is, for the sake of God
Messiah, for whose sake the entire heaven and the entire globe,
3 [Crossed off:l that J\braham.
In Ad. 5381-5389
Il KINGS XIX:
etc., etc., were created. In the inmost sense, the meaning is that
God Messiah does this for the sake of himself, it being he alone
who does all and single things; and this for David's sake, by David
being then represented those who are called heirs of his kingdom,
and thus the faith which is in them, etc., etc. David is then called
a servant, as in the text, God Messiah alone being Lord, etc., etc.
6326. [And it came to pass in that night, that the angel of J e
hovah went out, and smote in the camp of the Assyrians an hundred
fourscore and five thousand: and when they arose in the morning,
behold, all these we1'e dead corpses], vs. 35. Hence the events that
now follow, which took place that night. For the wicked, the last
judgment is night; therefore this took place at night. They were
smitten and became dead corpses. All these particulars signify
what will come to pass with those who are meant by Babylon.
6327.* e e The exterior or external man is the life of the
body; the interior man is the life of the animus; the more interior
man is the life of his will from the understanding, or the life of his
understanding from the will; the inmost man is the life of his soul.
All these lives are successive. The last or external dies first, then
the interior. What thus remains is the more interior life, and so
the inmost. The root is then turned, and bears fruit 4 [vs. 30l
By this we come to understand as to the remnant who shall go
forth out of Jerusalem [vs. 31], namely, that they are men of
a character like the more interior man, whose will is so reformed
that he loves nothing else, and gives his thought to nothing else
save what pertains to God Messiah and his kingdom. These then
will be the remnant out of Jerusalem.
The words written above were inspired in me by an angel,
who was with me-as r could perceive from the light and from
other signs. For the words came on to the paper spontane
ously,n but without dictation.
6
II KINGS XX
HI At that time Berodach Bal Adam the son of Bal Adam king of Babyloll,
Sent letters and a present unto Hezekiah: ...
* This paragraph is referred to in n. 639:1.
[Crossed off: I upward.
;, [Crossed off: I as it were,
No. 6397 is cited by the author in the Index to his 1Ifemombilia, S.v. Ex
ter-na, F1"ltet'l18, Inte1'io1'a, Rad-ix, Regenemtio, Reliquae. See Table of Contents.
III Ad. 5390-5394
9165
THE -WORD EXPLAINED
13 And when Hezekiah had heard the men, he shewed them all the house
of his treasures; . , , there was not a word that Hezekiah showed them not ...
14, 15 But Isaiah the prophet came unto king Hezekiah and said unto him,
, , . Wllat have they seen in thine house? And Hezekiah said, ' , . There was
not a word , .. which I shewed them not.
16 Therefore Isaiah said unto Hezekiah, ' .
17 Behold, the days come, that all that is in thine house, .. shall he
carried into Babylon: there shall not a wm'd be left, . , . _
:20 And as to the rest of the w01'ds of Hezekiah, ... are they not written
upon the book of the of days which belongeth to the king of Judah?
:21 And Hezekiah lay with his fathers; and Manasseh his son reigned in his
stead.
II KINGS XXI
:2 And he did ev-il in the of Jehovah, afte?' the abominations of the
nat-ions which J ehovah d'rove out before the sons of Israel.
3 For he tumed a,qain and built 1tp the hi,qh places 10hich H ezekiah his
father had dest1'oyed; anel he mised up altars to Baal, and made a ,qrove, as
Ahab king of Israel had done; and bowed down himself to all the host of the
heavens, and se'rved them.
4 He also b1tilt altars in the house of .Tehovah, .. ,
5 Fm' he built altars to a.ll the host of the heavens in the two cO'urts of the
h01/se of .Tehovah,
6 And he made son through the (il'e, and obse1'ved signs and divi
nations, and made Pythons and soothsayers, and multiplied the doing of evil in
the eyes of .Tehovah, to provoke him to anger.
7 For a graven -image of the 91'ove that he had made, he put in the house,
of which J ehovah had said , , . In this house, ... will I put my name for ever.
9 But they obeyed not; for M.anasseh seduced them to do evil above the
nations which J ehovah destroyed bef01'e the sons of Israel,
10 Therefore J ehovah spake by the hand of his servants the prophets,
saying,
11 Beca1/se Manasseh king of Judah hath done these abominations, he hath
done evil above all that the Amorites did, which were before him, and by his
idols, hath made Judah also to sin.
1:2 Therefore thus saith J ehovah God of Israel, Behold, I bring evil upon
.Jerusalem , . ,
14 And I will fm'sake the 1'emnant of mine inhe?'itance, and deliver them
into the hand of their enemies, that they become a spoil and a prey to all thei'"
enem-ies,
15 Because they , , . have provoked me to anger, since the day their
fathe?'s went fm'th out of Egypt, even 1tntO this day,
18 And Manasseh lay with his fathe?'s, ' . , and Amon his son reigned in
his stead,
:20 And he did evil in the eyes of .Tehovah; as elid Manas8eh his father.
:21 For he walked in all the way whe?'ein his father walked, and se?'ved the
idols that his father served, and bowed down himself to them.
:2:2 And he forsook .TellOvah the God of his fathers, and walked not in the
way of .TehOl'ah.
:23, :26 And the servants of Amon , , , slew the king, , . and Josiuh his
son reigned in his stead,
266
II KINGS XXI-XXIII
II KINGS XXII
3 . , , And the king sent Shaphan , , , , saying,
4 Go up to Hilkiah the high priest, that he may gather into a sum the
silver that is brought into the house of Jehovah, ...
5 And let them give it into the hand of them that do the work, ' , . to re
pC/.il' the breach oJ the h01lse.
8 And Hilkiah the priest said unto Shaphan the scribe, 1 have found the
book of the law in the house of Jehovah. And HUkiah gave the book to
Shaphan, and he ,'ead it.
10 And Shaphan the scribe told the king, saying, Hilkiah the priest hath
given me a book, And Shaphan read it before the king.
11 And it came to pass, when the king heard the wO'/'ds of the book of the
law, that he rent his gm'ments.
Ig, 13 Then the king commanded Hilkiah .. , saying, Go ye, enquire of
J ehovah for me , , . concerning the words of this book that is found; for great
is the wrath of Jehovah , , . because our fathers obeyed not the words of this
book, . , ,
14, 15 So Hilkiah , , . went unto Huldah the prophetess, ' , , And she
said unto them, ' ..
16 Thus saith Jehovah, Behold, I will bring evil upon this place, ' , , even
all the W01'ds of the book which the king of Judah hath read.
18 But to the king of Judah . , . thus shall ye say .. ,
19 Because, , , thou hast humbled thyself before .Tehovah, when thou
heardest what I said against this place, and against the inhabitants thereof,
that they shall be a desolation and a cm'se, ' . . therefore I have heard thee, ' , .
20 Behold therefore, 1 will gather thee unto thy fathe,'s, and thou shalt be
gathered into thy grave in peace.
II I{INGS XXIII
~ And the king went up into the house of Jebovah, . , , and
he read in their ears all the words of the book of the covenant
which was found in the house of J ehovah.
3 Then the king stood by a pillar, and made a covenant before
Jehovah, to walk after Jehovah, and to lceep his commandments
{md his testimon'ies and his statutes . . . And all the people stood
to the covenant.
5 And he put down the idolatrous priests, whom the kings of
Judah had set to 'burn incense in the high places in the cities of
Judah, and in the places round about Jerusalem; them also that
burned incense unto Baal, to the sun, and moon, and stars, a,nd to
all the host of the heavens,
6 And he brought out the grove from the house of Jehova,h,
without Jerusalem, unto the torrent Kidron, and burned it in the
torrent Kidron, and beat it to dust, and cast the dust thereof upon
the grave of the sons of the people.
~ 6 7
THE WORD EXPLAINED
7 And he destroyed the houses of the sodomites, that were in
the house of J ehovah, where the zvomen wove houses for the grove.
8 And he brought all the priests out of the cities of J udah,
and defiled the high places where the priests had burned incense,
from Geba to Beer-sheba; and destroyed the high places of the
gates that were before the gate of Joshua the governor of the city,
which were on a man's left hand in the gate of the city.
10 And he defiled Topheth, which is in the valley of the sons
of Hinnom, that no man might make his son or his daughter to
pass through the fire to Molech.
11 And he took away the horses that the kings of Judah had
set to the sun, at the entering in of the house of J ehovah, by the
chamber of Nathan Melech the eunuch, which was in the suburbs;
and the chm'iots of the sun he burned with fire.
IQ And the altars that were upon the open roof of Ahaz, which
the kings of Judah had made; and the altars which M anasseh had
made in the two courts of the house of J ehovah, . did the king de
stroy; and he ran forth from thence and cast their dust into the
torrent Kidron.
13 But the high places that were before the faces of Jerusalem,
which were on the right of mount Olivet, which Solomon the king
of Israel had built to Ashtoreth the abomination of the Zidonians,
and to Chemosh the abomination of Moab, and to Milcom the
abomination of the sons of Amman, did the king defile.
14 And he brake in pieces the statues, and cut down the groves;
and he filled their place with the bones of men.
15 And the altar that was in Bethel, the high place which Jero
boam . . , had made; both that altar and the high place, he de
stroyed, and burned the high place, beating it to dust; and he
burned the grove.
16 And J osiah . , . saw the graves that were there in the
mount; therefore he sent, and took the bones out of the graves,
and burned them upon the altar, to make it unclean; . . .
17 And he said, What monument is that that I see? And the
men of the city said to him, It is the grave of the man of God, ...
which proclaimed these words that thou hast done against the altar
of Bethel.
18 And he said, Let him alone; let no man move his bones. So
Q68
II KINGS XXIII:
they let his bones alone, and the bones of the prophet that came out
of Samaria.
And he sacrificed upon the altars all the priests of the high
.places that were there . . .
Then the king commanded all the people, saying, Keep the
passover unto J ehovah your God, as it is written upon the book
of this covenant.
For, from the days of the judges that judged Israel, there
was not holden a passover such as this in all the days of the kings
of Israel, and of the kings of Judah;
But in the eighteenth year of king J osiah, this passover
was holden to J ehovah in Jerusalem.
Moreover, Pythons, and soothsayers, and teraphim, and
idols, and all the abominations that were seen in the land of Judah
and in Jerusalem, did J osiah cleanse away, that he might estabUsh
the words of the law written upon the book that Hilkiah the priest
found ,in the house of J ehovah.
And like unto him was there no k'ing before him, that re-
turned to J ehovah in all his heart, and in all his soul, and in all his
might, according to all the law of Moses; neither after him a'rose
there any like him.
7
30 In his days Pharaoh Nechoh king of Egypt went up
against the king of Assyria . . . and king J osiah went against
him; and he slew him . . . and the people of the land took J ehoa-
haz the son of J osiah, and anointed him, . . .
31 A son of twenty and three years was J ehoahaz when he be-
came king; and he reigned three months in Jerusalem. . . .
And he did evil in the eyes of J ehovah, according to all
th:at his fathers had done.
33, 34 And Pharaoh Nechoh overcame him . . . and made
Eliakim the son of J osiah to rule in his stead . . .
37 And he did evil in the eyes of Jehovah, according to all that
his fathe1's had done.
6328. Here is told the kind of life lived by the j ews under the
kings. Josiah was the only king whom God Messia.h loves. This
is the reason why now, after
reading this chapter, tears ran fro'm my eyes, because, as I
hear, king J oS'iah is noti! present, and desires that these words
, In his Schmidius' Bible, Swedehborg has marked this verse Obs. Obs.
III Ad, 5395-5396

THE WORD EXPLAINED
be written in memory of him. IS August, 1746, Old Style.
The above should be well observed.
s
II KINGS XXIV
6 And J ehoiakim lay with his fathers: and J ehoiachin his son reigned in
his stead,
7 And the king of Egypt added not to come any more out of his land;
for the king of Babylon had taken from the rivers of Egypt even unto the
l'ive?' Ettphrates all that pertained to the king of Egypt.
9 And he did evil in the eyes of Jeho'vah accordin,Cf to all that fathe?'
had done,
17 And the king of Babylon made Mattaniah his father's brother to reign
in his stead, and changed his name to Zedekiah,
19 And he did evil in the of .Jehovah, according to all that .Jelwiakim
had done.
20 For because of the anger of J ehovah, it came to pass in Jerusalem and
Judah, even until he had cast them out fl'om before his f(wes, that Zedekiah
rebelled against the king of Babylon.
II KINGS XXV
I, 9 And .. , Nebucbadnezzar king of Babylon came, , , . and In/l'nt the
house of J ehovah; . . . and every great house burnt he with fire:
13 And the pillars of bl'ass tha,t W61'e in the house of .Tehovah, and the
bases, and the brazen sea that were in the house of Jehovah, d'id the ChaMees
break in and ca1'1'ied the bra,Ys of them to Babylon,
14 And the pots, and the bl'ooms, and the psalteries, and the incense pans,
and a,ll the ve,Ysels of b1'aSS whe'rewith they ministered, took they away,
15 And the censers, and the bowls; all that was gold, and all I,hat was
,Yilve'r, the captain of the guards took away,
16 The two pillars, the one sea, and the bases which Solomon had m(tde fm'
the hOtlSe of .Tehovah, to the brass of all , .. there was no weight.
27 And it came to pass in the seven and thirtieth year of the captivity of
Jehoiachin king of Judah, ... that Evilmel'odach king of Babylon, in the year
that he became king, d'id lift up the head of .Tehoiachin king of .Judah out of
Ihe house of the pl'ison.
30 And his provision, a provision of continuous time, was given him from
with the king, the 1001'1 of a day in its day.
I CHRONICLES XXI
And David said to J oab . . . Go, number Israel
7, 11, But the word was evil in God's eyes . . . So Gad
came to David, and said unto him, Thus saith Jehovah, Choose thee
either three years' famine; or three months to be consumed before
[Crossed off:] "For when I was reading this chapter-" No, 6328 is cited
by the author in the Index to his Memorabilia, s.\'. Lacrymae and Joschias. See
Table of Contents.

8
I CHRONICLES XXI:
thine enemies, ... or the sword of Jehovah for three days, and
a pestilence, in the land, . .
13, 14 And David said unto Gad, . . . : Let me fall now
into the hand of J ehovah. . . . So J ehovah sent pestilence upon
Israel: ...
15 And God sent an angel unto Jerusalem to destroy it; and
as he was destroying, J ehovah beheld, and he repented him of the
and said to the angel that destroyed, It is enough, stay now
thine hand. And the angel of Jehovah stationed himself by the
threshingfloor of Ornan the Jebusite.
16 And David lifted up his eyes, and saw the angel of Jehovah
standing between earth and heaven, and in his hand a drawn sword
stretched out over Jerusalem....
18 Then the angel of Jehovah said unto Gad to say to David,
that David should go up, and set up an altar unto Jehovah in the
threshingfloor of Ornan the J ebusite.
And David built there an altar unto J ehovah, and offered
whole burnt offerings and peace offerings, and called upon Je
hovah.
6329. It should be observed that the temple was built on the
threshing floor, where appeared the angel who brought a pestilence
on the people and held a drawn sword over Jerusalem [vs. 16,
2] ; and this that the devastation or desolation here treated of
might be signified; for it was foreseen that they would profane the
worship of God Messiah signified by the temple. The pestilence
then signified this devastation also.
6330. That the book of Chronicles and that of the Kings 9
differ in many details and, indeed, in so many and of such impor
tance that it may justly and deservedly be doubted whether those
books are divinely inspired,9a can be evident from the words of
The autograph has" Judges," yet it is clear from the context that this is
a slip for" Kings." By the book of the Kings, however, is meant the two books
of Samuel and the two books of Kings. Prior to, and including, the Septuagint
translation, both Samuel and Kings were known as the books of the Kings, as
contrasted with the preceding" book of the Judges." In Castellio's version,
they are entitled the first, second, third, and fourth Kings; and in the A. V.,
the title of the two books of Samuel is followed by the words " otherwise called
the first (second) book of the Kings." Schmidius and the other translators
used by Swedenborg retain the titles Samuel and Kings.
That the words "those books" refer only to the books of the Chronicles,
is clearly indicated in n. 6331; and also by the fact that Swedenborg gives the
III Ad. 5397-5$98
THE WORD EXPLAINED
athan to David, and from David's answer (above, II Sam. 7, and
I Chron. 17) ; 1 and also clearly from the present chapter, verse
19l, where we read of three years of famine, while in 11 Samuel
9l4
13
, the years of famine are seven. Many other cases may be
seen, as for instance, in the story of David, that he was immediately
chosen king of Israel [I Chron. H
3
], when yet this was done by
Jlldah only, etc. [1I Sam. 9l
4
J.
I CHRONICLES XXII
1 Then David said, This is the house of Jehovah God, and
this is the altar of the whole burnt offering for Israel.
!2 And David commanded to gather together the strangers
that were in the land of Israel; and he set masons to hew wrought
stones to build the house of God.
spiritual sense of the books of Kings (Samuel and Kings), but not of the books
of the Chronicles.
1 The main differences between II Sum. 7 and I Chron. 17 arc as follows:
II Sam. 7 I OMon. 17
vs. 2 Shalt thou build me a house? vs. 4 Thou shalt not build me a house.
6 I have ... walked in a hut and 5 I have been from tent to tent,
a habitacle. and from a habitacle.
" 14, 15 He shall be to me as a son. " 13 He shall be to me as a son, and
If he commit iniquity I will (will not remove my mercy
chastise him with a rod of
from him. ..
men and with stripes of the
sons of men; but my mercy
shall not depart from him.
" 19 Thou hast spoken ... afar off; " 17 Thou hast spoken . . . afar off;
and this after the law of and thou hast regarded me
men, 0 Lord Jehovih. after the manner of that man
of high degree, 0 J ehovah
God.
" 20 And what eau David say any " 18 And what shall Duvid add any
more unto thee, seeing' that more unto thee that thou
thou knowest thy servant? mayest glorify thy servant,
seeing that thou knowest thy
servant?
" 21 For the sake of thy word . . . " 19 For the sake of thy servant ...
hast thou done all this mag hast thou done 'all this mag
nificence, that thou mayest nificence, making known thy
make it known to thy serv'ant. great works to all.
" 27 Therefore hath thy servant " 25 Therefore hath thy servant
found his heart to pray this found to pray b e f ~ r e thee.
prayer unto thee.
9 l 7 ~
I CHRONICLES XXII: 1-14 [6331-3!'l
7 And David said to Solomon his son, As for me, it was in my
heart to build an house unto the name of Jehovah my God:
8 But the word of Jehovah came to me, saying, ... Thou
shalt not build an house unto my name, because thou hast shed
much blood upon the earth in my sight.
9 Behold, a son, which shall be born to thee, he shall be a man
of rest; . . . for his name shall be Solomon,
2

10 He shall build an house for my name; and he shall be to me
as a son, and I will be to him as a father; therefore I will establish
the throne of his kingdom over Israel for ever.
14 Now, behold, in my poverty I have assembled for the house
of J ehovah, of gold a hundred thousand talents, and of silver a
thousand thousand talents; and of the brass and iron there is no
weight, for it is exceeding much; timber also and stones have I pre
pared; and to these thou mayest add.
6331. That it can be justly doubted whether these books are
divinely inspired, is further evident from the statement that Solo
mon was to be the son, the throne of whose kingdom over Israel
would be established for ever (vs. 10); Nathan did not say this.
Had this book been inspired, these words would not have been said
here, for the case was otherwise, it being his seed 3-he who be
came king after [the throne of whose kingdom was to be
established for ever (ll Sam. 7
12
,13) J. See also II Chron., chap
ter !'l8
6
,7.
6332. [I have assembled for the house of J ehovah, of gold a
hundred thousand talents, and of silver a thousand thousand tal
entsJ, vs. 14. As to whether it was a hundred thousand talents of
gold which David gathered in his time, this everyone is apt to
doubt who knows the value of a single talent of gold,4 since not a
fifth part of either the gold or silver, and perhaps, not a tenth,
could have been expended on the house only. There were only the
vessels of gold, and the gilding, etc. From Ophir, Solomon took
four hundred and fifty talents ([I Kings 9
28
J, II Chron. 8
18
)."
The name Solomon means pea.ce.
The autograph has which is clearly a slip for sem.en-the word
used by Nathan (II Sam. 7
12
).
The value of a talent of gold was well over $)l8,OOO, and that of a talent
of sih
1
er, about $1,900.
This last sentence was a later addition to the text.
III Ad. 5399-5400
6333-34J THE WORD EXPLAINED
I CHRONICLES XXVIII
9l Then David the king stood up upon his feet, and said, Hear
me, my brethren, and my people: As for me, I had in mine heart
to build an house of rest for the ark of the covenant of Je
hovah, , ..
3, 6 But God said unto me, Thou shalt not build an house for
my name, . . . Solomon thy son, he shall build my house and my
courts: for I have chosen him to be my son, and I will be his father.
7 And I will establish his kingdom for ever, if only he
strengthen himself to do my commandments and my judgments,
as at this day,
11 Then David gave to Solomon his son the pattern of the
palace,6 and of the houses thereof, and of the treasuries thereof,
and of the upper chambers thereof, and of the inner chambers
thereof, and of the house of the propitiatory.
6333. It is to be observed that in verse 11, David is said to
have given Solomon the pattern of the temple, and mention is there
made of the house of the propitiatory, being the house where were
the great cherubs.
II CHRONICLES V
1 Thus all the work that Solomon made for the house of Je
hovah was finished: , . .
7 And the priests brought in the ark of the covenant of Je
hovah unto his place, . . .
10 There was nothing in the ark save the two tables which
Moses put therein at Horeb; which Jehovah covenanted with the
sons of lsrael, when they came out of Egypt.
6334. It is said that in the ark was nothing save the two tables
(vs. 10) ; and yet, the book of Moses was also there, for Moses
placed it in the ark at the side [Deut. 31
26
]. This book, we read,
was found in the temple during the time of King J osiah [ll Kings
9l9l
8
J, and it could have been nowhere else than in the ark, into
which none dared look.
Palatii in Schmidius is probably a. misprint. The wOl'd occurs thirty-four
tillles in the Hehrew Scriptures, and, except for this single case, Schmidius al
ways translates it either pm'ch or court-which, in the present text, would be
atrii.
III Ad. 5401-5409l
9174
II CHRONICLES VI: 14-88
II CHRONICLES VI"
II Chron. VI
14 J ehovah God of Israel, there
is no God like thee in the
heavens and on earth;
which keepest covenant
and doeth mercy to thy
servants that walk before
thee with all their heart.
16 Now therefore Keep
with thy servant David
that which thou speakest
unto him, saying, There
shalt not be cut off from
thee a man . . . if only
thy sons take heed to their
way, that they walk 111
my law as thou hast
walked before me.
17 And now, 0 Jehovah God of
Israel, let thy word be
made firm which thou
spakest to thy servant
David.
18 Will God indeed dwell with
man upon the earth?
20 That thine eyes may be . . .
upon the place of which
thou hast said that thou
wouldest put thy name
there ...
I Kings VIII
~ 8 J ehovah God of Israel, there
IS no God like thee III
heaven above and on earth
beneath, which keepest
covenant and mercy to
thy servants that walk be
fore thee with all their
heart.
~ 5 Now therefore Keep
with thy servant David
that which thou speakest
unto him, saying, There
shalt not be cut off from
thee a man . . . if only
thy sons take heed to their
way that they walk before
me as thou hast walked
before me.
~ 6 And now, 0 God of Israel,
let thy word, I pray thee,
be made true which thou
spakest to thy servant
David.
~ 7 Will God indeed dwell upon
the earth?
~ 9 That thine eyes may be ...
upon the place, of which
thou hast said, 1111y name
shall be there:
". In view of what is said in nos. 6330-31 and 6335, only those parts of
Solomon's prayer are given here, which show a marked variation from the
prayer as given in Kings; and, for the purpoSe of comparison, the two are
printed in parallel columns.
~ 7 5
6335] THE WORD EXPLAINED
9l1. . Hear thou from the
place of thy habitation,j
even from heaven ...
913 Then hear thou from heaven
(So in verses 9l5, 30, 33,
35, 39.)
919 'Vhat prayer shall be made
... when they shall know,
a man his own plague and
his own disease, and shall
spread forth his hands to
this house.
34 If thy people . . . pray
unto thee toward this city.
36 If they sin against thee ...
and thou deliver them be
fore their enemies and
they carry them away
captive unto a land far
or near.
38 If they return to thee . . .
in the land of their cap
tivity whither they have
carried them away cap
tive.
(Verses 40-49l do not oc
cur in Kings.)
30 . . . Hear thou upon the
place of thy habitation,
even upon heaven ...
39l Then llear thou in. heaven
38 What prayer shall be made
. . . when they shall
know, a man the plague of
his own heart, and shall
spread forth his hands to
this house.
44 If thy people ... pray unto
J ehovah toward this city.
46 If they sin against thee ...
and thou deliver them be
fore their enemies and
they carry them away
captive unto the land of
the enemy, far or near.
48 If they return to thee . . .
in the land of their ene
mies, which have made
them captives . . .
(Verses 50-53 do not oc
cur in Chronicles.)
6335. The prayers of Solomon likewise differ in many details
from those in I Kings, chapter 8. The two may be compared.
II CHRONICLES XVIII
4 And Jehoshaphat said unto the king of Israel, Enquire this
day, I pray thee, the word of Jehovah.
5 Therefore the king of Israel gathered together the prophets,
. . . and said unto them, Shall we go to Ramoth of Gilead? .
And they said, Go up;
9176 III Ad. 5403
Il CHRONICLES XVIII: 4-22 [6336
7 And the king of Israel said unto Jehoshaphat, There is yet
one man, by' whom to enquire of J ehovah: . . . the same is
Micaiah ...
10 And Zedekiah . had made him horns of iron, and said,
Thus saith Jehovah, With 'these thou shalt push the Syrians ...
13, 14 And Micaiah said, By the living Jehovah, What my
God saith, that will I speak. And... the king said unto him,
Micaiah, shall we go to Ramoth of Gilead . . . ? And he said,
Go ye up, ...
18 Again he said, Therefore hear the word of Jehovah; I saw
Jehovah sitting upon his throne, and all the host of the heavens
standing on his right hand and on his left.
19 And Jehovah said, Who shall persuade Ahah king of Israel,
that he go up and fall at Ramoth of Gilead? ...
20, ~ 1 Then there came out a spirit, and stood before J e
hovah, and said, . . . I will go out, and be the spirit of a lie in
the mouth of all his prophets. And.Tehovah said, . . . Go out,
and do even so.
22 Now therefore, behold, Jehovah hath put the spirit of a
lie in the mouth of these thy prophets, ' . .
6336. Here the prophets are treated of, and their ways of
prophesying, as for instance, the one who had horns, etc. [vs. 10J
-who also was a false prophet. But of Micah it is said that he
saw God upon a throne, speaking with spirits and saying the
words which Micah was to speak [vs. 1 8 - ~ 1 J. This was repre
sented to Micah in this way; but with God Messiah, such things
are never done in this way. T h ~ y are ultimate representations in
the choir of the angels who were with Micah.. In this way, decrees
and such things as are heavenly were represented in exteriors.
This may be compared with the gestures of the body which come
from the understanding, the thing itself being wholly different in
the latter. Thus, in the body, like
representations are set forth in great number, but from them
a more interior meaning is to be taken and so an inmost mean
ing; and in these there is then no such representation. So
likewise with the words in the present case, these being similar,
and, as it were, ultimate representations of things spiritual and
celestial. Therefore, words appear to be so variously ca-
III Ad. 5404-5406 ~ 7 7
6337J
THE WORD EXPLAINED
herent, while their more interior sense and the inmost is most
fittingly coherene
OBSERVE:
As concerns the people of J acob in general, in respect to .
its cruel wars-for they miserably treated enemy peoples, in that
they slaughtered men, women, children, beasts, nay, and tortured
them with thorns and whips, put them in the fire, cut
them to pieces, cut off their JudO". 1
6
,7 etc., as di<Lcer
tain of their kings, and also David-all these wars and all the
combats, and these dreadful deeds, represented the last judO"ment,
desolation and the extirpat' eVl and his crew. But they
who did the representing were a people which was likewise idola
l
\' trous. Idolaters were punished and were uprooted out of the land
);of Canaan b still worse idolaters. This people could never pre
sent any other than crew which was charged with such pun
ishments, such avengings, and such like deeds of torture inflicted
upon others. FQr when God Messiah drives out the devil and
when le unish s the wicked in IS W;rld,J1e
I none but the devil and his This crew rushes upon an
ot er and misera y tortures it. Such s irits are the sla 'el'S and ))
slauO"hterers, of whom this people, called J acob, are the reflection.
For such executions, those are nev rue W 0 will be in the king
\
dom of God Messial- 8 :Moreover, as can be well known to every)
these show mercy the foe, nor do they ever injure an
still less do they slay hIm; they leave vengeance to God MessIah,
as is enjoined on them. This was the reason why, when the
Israelites first entered into the land of Canaan, :i!. was Gog l\1:es iah
alone wh.9 fou ht. This also was the reason why King J osiah
the only king, so far as appears, who was pleasing to God Mes
siah-was wounded in battle, and so died Kings 30;
Chron. 35
23
,24] ; for he was admonished by the prophet not to go
with the men into battle Chron. 35
22
]. his direful
(
Kings ChrQ!!:.. 34
5
], these were committed by
his ministers, etc.
7 This indented part of n. 6336 is not cited by the author in the Index to his
1',.[emorabilid.
(JlThe middle part of n. 6337 is emphasized by "Obs. Obs." written twice in
the margin.
III Ad. 5407
THE PEOPLE OF JACOB [6338-39
6338. So now this eo le called could never have repre
sented heaven, and still less the king om of God Messiah, seeing
' that it had no merc ha soever but treated its enemies as a
)
\ devil a devil; and being such it wa permitted them, na , and en
.oi on them to carr out like dee s, just as it is pennJ!ied
the infernal crew and en' oined u on them to er eh'ate deeds of
(
the same nature. They lived In tents, as did their fathers, Abra
am, saac, and Jacob, and this even in the land of Egypt and
afterwards in the wilderness before they began to possess fortified
cities. But it was also commanded in the law of Moses that they
should live in tents [Lev. ; wherefore, under one of the kings
this, as we read, was restored.
9
Moreover, it was commanded that
they should live under priests and judges, that so the mi ht re
fleet a aradi ach famil a little kin dom. Their tents
were then particular tabernacles, and thus re resented the heavenly
society where single things refer themselves in order, to things uni
versal, both superior and inferior; and so, in perfect harmony, all
(
and single things to the one only Judge and Priest.
1
But this
representation perished when, in place of a heavenl society, they
be an to reflect an inferna - ociety; brother was against
brother, tents were turne In 0 iOolatrous fanes, everyone wor
shipped idols, and so, this representation then perished, especially
I when they asked for a king [I Sam. 8
13
], etc., etc.
6339. As touching Solomon, he represented the royal majesty
of God Messiah. That the, sacerdotal dignity of the Messiah might
also be represented, David organized the priesthood 2 [I Chron.
The restoration of the feast of tabernacles, when the people were to dwell
in tents, was under the prophet Ezra, after the return from the second cap
tivity (Neh. 8
14
-
17
). It may be noted, however, that in the Scriptures mention
is made of only one celebration of the feast of tabernacles (which was held on
the fifteenth day of the seventh month, Lev. !'i3
34
), prior to Ezra and posterior
to the departure from Egypt. This was on the occasion of the dedication of
the Temple by Solomon (I Kings 8
2
; 11 Chron. 7
8
-
10
). Possibly this was the
restoration of the feast" under one of the kings," referred to in the text. Pos
sibly, however, Swedenborg may have had in mind the feast of the Passover
which was revived by king Josiah (11 Kings S!3
22
). It may be noted that after
the time of the Judges, the Jews as well as the Israelites seem to have neglected
all their festivals; see 11 Kings S!3
22
and 11 Chron. 3026.
1 In the autograph, this sentence is emphasized by "Obs. Obs." written in
the margin.
, This was done toward the end of David's reign, after he had assembled
materials for the building of the Temple, and had appointed Solomon as his
III Ad. 5408-5409
6339] THE WORD EXPLAINED
18
] , Q4
1
- etc., and Solomon built the temple. But from the de
scription of all Solomon's deeds, of his riches and pomp, it can be
quite evident that he could never have reflected the kingdom of
God Messiah, to E resent it in wa _ only to
God Messiah's enemies; for they who truly represent it, never live)
in such pomp nor give thought merely to vanities, as did Solomon, .
who possessed so many stables [I Kings 4
26
], so many chariots
and horsemen [ibid. vs. Q6], so many tables [ibid. vs. QQ, Q3], and
such great abundance; and who fed so manv wives and concubines
d 1l
3
} 3 This is not a reflection of the heavenly kingdom,
but rafner IS lK-Hie eVl w owt ne t'o-l:>eCirl1e(1l{'\ng, and to live
j injike luxury; etc. T e who shall be true re ],
Messiah and his kingdom live in poverty and in coJ!!.em t of the
-riches of the world, as did who livedin the primitive church
- -- ---
prior to Abraham, and in the first church instituted by the
\1Apostles, being those who are rich and in heavenl gifts,
and live in charity, etc., etc.
successor. He then organized the descendants of Aaron into twenty-four
courses or classes, which were to serve in the Temple in rotation.
3 his part of the paragraph is emphasized by "Obs. Obs." written in the
margin.
END OF VOL. VI
Q80 III Ad. 5409
I
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