Spiritual Meaning of GENESIS 14:6
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AC 1674. Verse 6. And the Horites in their Mount Seir, even to El-paran, which is over in the wilderness. "The Horites in their Mount Seir," signifies the persuasions of falsity that are from the love of self; "even to El-paran, which is over in the wilderness," signifies their extension.

AC 1675. The Horites in their Mount Seir. That this signifies the persuasions of falsity that are from the love of self, is evident from the signification of "the Horites," and from the signification of " Seir." As regards the Horites, they were those who dwelt in Mount Seir (Genesis 36:8, 20), where Esau is spoken of, who is called Edom. By "Esau" or "Edom," in the genuine sense, is sign, fled the Lord as to His Human Essence; and He is also represented by Esau or Edom, as may be seen from many passages of the Word both historical and prophetical; concerning which, of the Lord‘s Divine mercy hereafter. And as they who are in persuasions of falsity were represented by the Horites, and as at that time representatives came forth into actual realization, therefore the driving out of the Horites from Mount Seir by the descendants of Esau had a similar representation.

[2] Of this it is said in Moses:--

That also is accounted a land of Rephaim; Rephaim dwelt therein aforetime and the Ammonites call them Zamzummim a people great and many, and tall as the Anakim and Jehovah destroyed them from before them, and they had them in possession, and dwelt in their place. As He did for the sons of Esau, that dwelt in Seir, in that He destroyed the Horites from before them and they had them in possession, and dwelt in their place (Deut. 2:20-22).

These things represent and signify the same as what is here related concerning Chedorlaomer, namely, that Chedorlaomer and the kings with him smote the Horites in Mount Seir; for by Chedorlaomer, as before said, are represented the Lord’s good and truth in His childhood, thus the Lord‘s Human Essence in respect to good and truth at that time, by which He destroyed the persuasions of falsity, that is, the hells filled with such a crew of the devil, that attempted to destroy the world of spirits, and consequently the human race, by persuasions of falsity.

[3] And as Esau or Edom represented the Lord in respect to His Human Essence, Mount Seir also, and Paran, represented the things that belonged to His Human Essence, namely, the celestial things of love. This is evident from the blessing of Moses:--

Jehovah came from Sinai, and arose to them from Seir; He shone forth from Mount Paran, and He came from the ten thousands of holiness from His right hand was a fire of law unto them, yea, He loveth the peoples (Deut. 33:2, 3)

that "Jehovah arose from Mount Seir, and shone forth from Mount Paran," signifies nothing else than the Lord’s Human Essence. Every one may know that to rise from Mount Seir, and to shine forth from Mount Paran, signifies neither mountains nor their inhabitants, but Divine realities, thus the celestial things of the Lord‘s Human Essence, of which it is predicated that Jehovah arose and shone forth from it.

[4] That " Seir" has this signification is evident from the Song of Deborah and Barak, in the book of Judges:--

O Jehovah, when Thou wentest forth out of Seir, when Thou departedst out of the field of Edom the earth trembled, the heavens also dropped drops, the clouds also dropped water’, the mountains bowed down, this Sinai before Jehovah the God of Israel (Judges 5:4, 5)

where to "go forth out of Seir," and to "depart out of the field of Edom," have no other signification.

[5] This is even more manifest in the prophecy of Balaam (who was one of the sons of the east, or from Syria, where there was a remnant of the Ancient Church), as given in Moses:--

I see Him, but not now I behold Him, but not nigh there shall are a star out of Jacob, and a scepter shall rise up out of Israel, and Edom shall be an inheritance, Seir also shall be an inheritance, belonging to His enemies (Num. 24:17, 18)

where "to see Him, but not now," to "behold Him, but not nigh," is the Lord‘s coming into the world; whose Human Essence is called " a star out of Jacob," which is to arise, and also " Edom," and " Seir;" that Edom and Seir were not to be the inheritance, a plain to every one. That "Seir, belonging to His enemies," or the mountain of His enemies, should be an inheritance, means the same as in many other places, where it is said that the enemies were to be expelled, and their land possessed.

[6] That Mount Paran also, or El-paran, named in this verse, signifies the same, is evident likewise in Habakkuk:--

God will come from Teman, and the Holy One from Mount Paran. Selah. His honor covered the heavens, and the earth was filled with His praise (Habakkuk 3:3).

But it is to be known that mountains and lands have and take a signification from those who inhabit them; from the Horites when the Horites dwelt there; and when these were expelled, from those who expelled them, as from Esau or Edom, and also from other sources; and therefore the signification exists in two senses, the genuine and the opposite; in the genuine the places in question denote the Lord’s Human Essence; in the opposite, the love of self. The Lord‘s Human Essence is celestial love itself, and the opposite to celestial love is the love of self. So the Horites here signify the persuasions of falsity from the love of self.

[7] There are persuasions of falsity from the love of self, and there are persuasions of falsity from the love of the world; the persuasions that are from the love of self are most foul; but the persuasions from the love of the world are not so foul. The persuasions of falsity from the love of self are opposite to the celestial things of love; but the persuasions of falsity from the love of the world are opposite to the spiritual things of love. Persuasions from the love of self carry with them a desire to exercise command over all things; and so far as restraints are relaxed to them, they rush on, even to desire to exercise command over the universe, and even over Jehovah Himself, as has been shown. Therefore persuasions of this kind are not tolerated in the other life. But persuasions from the love of the world do not rush on so far; but only to the insanity of not being contented with one’s lot. They vainly affect a heavenly joy, and desire to appropriate the goods of others, but not so much with the disposition to exercise command. But the differences that exist among these persuasions are innumerable.

AC 1676. Even to El-paran which is in the wilderness. That this signifies their extension, may be seen from the fact that the Horites were smitten and were compelled to flee thus far. The wilderness of Paran is mentioned in (Gen. 21:21; Num. 10:12; 12:16; 13:3, 26; Deut. 1:1). What is here signified by "El-paran which is in the wilderness," cannot so well be explained, except in so far as to say that the Lord‘s first victory over the hells signified by those nations did not as yet extend any further, but how far it did extend is signified by "El-paran in the wilderness."

[2] He to whom it has not been given to know heavenly arcana, may suppose that there was no need of the Lord’s coming into the world to fight against the hells, and by means of temptations admitted into Himself to vanquish and conquer them, when they might have been subjugated at any time by the Divine Omnipotence, and shut up in their hells but that still the fact is really so, is a certain truth. To unfold the arcana themselves merely as to the most general things would fill a whole work; and it would also give occasion for reasonings about such Divine mysteries as human minds would not comprehend, however fully they might be unfolded; and most people would not desire to comprehend them.

[3] Therefore it is sufficient for men to know, and, because it is so, to believe, that it is an eternal truth that unless the Lord had come into the world and subjugated and conquered the hells by means of temptations admitted into Himself, the human race would have perished; and that otherwise those who have been on this earth even from the time of the Most Ancient Church could not possibly have been saved.

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Author:  E. Swedenborg (1688-1772). Design:  I.J. Thompson, Feb 2002. www.BibleMeanings.info