Spiritual Meaning of GENESIS 14:7
AC 1677. Verse 7. And they returned and came to En-mishpat, this is Kadesh, and smote all the field of the Amalekites, and also the Amorite that dwelt in Hazezon-tamar. "They returned and came to En-mishpat, this is Kadesh," signifies a continuation; " and smote all the field of the Amalekites," signifies the kinds of falsities; " and also the Amorite that dwelt in Hazezon-tamar," signifies the kinds of evils that were derived from them.
AC 1678. They returned and came to En-mishpat, this is Kadesh. That this signifies a continuation, is evident from what goes before, and from what follows. Here now the falsities and the evils derived from them are treated of. The falsities are signified by "the Amalekite," and the evils that were derived from them are signified by "the Amorite in Hazezon-tamar." By "Kadesh" are signified truths, and also contentions about truths. Because the falsities, and the evils derived from them which the Lord conquered in His first combat, are here treated of, it is here said, " En-mishpat, this is Kadesh," because there was contention about truths.
 That "Kadesh" signifies truths concerning which there is contention, is evident in Ezekiel, where the boundaries of the Holy Land are described:--
The corner of the south southward from Tamar as far as the waters of Meriboth (contentions) Kadesh, an inheritance to the great sea, and the corner of the south southward (Ezekiel 47:19; 48:28)
where "the south" denotes the light of truth; its boundary, by which is signified contention about truths, is called "Kadesh." Kadesh also was where Moses smote the rock, out of which waters came forth, which waters were called Meribah, from contention (Num. 20:1, 2, 11, 13).
By a "rock," as is known, the Lord is signified; by "waters," in the internal sense of the Word, are signified spiritual things, which are truths they were called "the waters of Meribah" because there was contention about them. That they were also called "the waters of the contention of Kadesh," is evident in Moses:--
Ye rebelled against My mouth in the wilderness of Zin, in the contention of the assembly, to sanctify Me by the waters in their eyes. The are the waters of contention of Kadesh in the wilderness of Zin (Num. 27:14; Deut. 32:51).
So too it was to Kadesh that the spies returned from the land of Canaan, and Kadesh was the place where the Israelites murmured and contended, not being willing to enter into the land (Num. 13:26).
 It is evident from these things that "En-mishpat," or "the Fountain of Judgment," or "the Fountain of Mishpat-Kadesh," signifies contention about truths, and thus a continuation. As these are true historicals, and this occurred just as is here stated, it may appear as if such things were not represented and signified by the places to which Chedorlaomer came, and by the nations that he smote; but all the historicals in the Word are representative and significative. both those relating to places and nations, and also those relating to things done; as may be clearly seen from all things in both the historical and the prophetical parts of the Word.
AC 1679. And smote all the field of the Amalekites. That this signifies the kinds of falsities, is evident from the representation and signification of the Amalekite nation. By all the nations that were in the land of Canaan there were represented different kinds of evils and falsities, as will be evident, of the Lord‘s Divine mercy, from what follows. Falsities were signified by " the Amalekites," and evils derived from the falsities, by "the Amorites in Hazezon-tamar." That falsities by which truths are attacked are signified by the Amalekites, may be seen from the things that are related concerning them (Exod. 17:13-16; Num. 13:29; 24:20; Deut. 25:17-19; Judges 5:13, 14; 1 Sam. 15:1-35; 27:8; Ps. 83:7, 8).
 By the Rephaim, Zuzim, Emim, and Horites, spoken of in (verses 5, 6), were signified the persuasions of falsity that arise from cupidities of evil, that is, from evils; but by the Amalekites and the Amorite in Hazezon-tamar, are signified the falsities from which come evils. Falsity from evil is one thing, and falsity and the evil derived from it is another. Falsities spring either from cupidities, which are of the will, or from received principles, which are of the understanding. Falsities that are from the cupidities of the will are foul, nor do they suffer themselves, like others, to be easily rooted out, for they cohere with the man’s very life. The very life of man is that which desires, that is, loves. While a man is confirming in himself this life, or cupidity, or love, all the things which confirm are falsities, and are implanted in his life. Such were the antediluvians.
 But the falsities from received principles, which are of the understanding, cannot be thus rooted in the will part of man. False or heretical doctrines, for instance, have their origin outside of the will, from the man‘s being imbued with such things from infancy, and afterwards from confirmation in adult age. But as they are false, they cannot but produce evils of life; as for instance in the case of a man who believes in meriting salvation by works, and confirms himself in this belief,-the merit itself, self justification, and confidence, are the evils that come from it; or on the other hand one who believes that it is impossible to have piety of life without placing merit in works,-the evil from this is that he extinguishes in himself all piety of life, and gives himself up to cupidities and pleasures. So in many other cases. Such are the falsities and the evils derived from them that are treated of in this verse.
AC 1680. And also the Amorite that dwelt in Hazezon-tamar. That this signifies the kinds of evils derived from those falsities, is evident from what has just been said, and also from the representation and signification of the Amorites, spoken of in the next chapter, (Gen. 13:16). As regards the evils and falsities against which the Lord combated, it is to be known that what He fought against was the infernal spirits who were in the evils and falsities, that is, it was the hells filled with such spirits, which continually infested the human race. The infernals desire nothing else than to destroy every one; and they perceive no greater pleasure than in torturing others.
 All spirits in the other life are distinguished in the following manner: those who desire evil against others are infernal or diabolical spirits but those who desire good to others are good and angelic spirits. A man can know among which he is, whether among the infernal or among the angelic: if he intends evil to his neighbor, thinks nothing but evil concerning him, and actually does it when he can, and takes delight therein, he is among the infernals, and also becomes infernal in the other life; whereas the man who intends good to his neighbor, and thinks nothing but good respecting him, and actually does it when he can, is among the angelic spirits, and also becomes an angel in the other life. This is the distinctive characteristic. Let every one examine himself by this, in order to learn what he is.
 That a man does no evil when he is unable or afraid to do it, amounts to nothing; or that he does good for the sake of self; for these are external things that are removed in the other life. A man there is such as he thinks and intends. There are many who can speak well from a habit formed in the world; but it is instantly perceived whether the mind or intention agrees therewith; if not, they are rejected among the infernals of their own genus and species.GENESIS 14:7 previous - next - text - summary - Genesis - Full Page
|Author: E. Swedenborg (1688-1772).||Design: I.J. Thompson, Feb 2002.||www.BibleMeanings.info|