3703.“祂说，我是耶和华你父亚伯拉罕的神”表主，那良善就源于祂。这从以下事实清楚可知：耶和华是主的神性存在本身，主凭神性良善被称为“亚伯拉罕的神”。亚伯拉罕代表主的神性良善（2172，2198节）。由于神性良善是一切属天和属灵之善，以及由此衍生的一切真理的源头，所以此处经上说“你（即雅各）父亚伯拉罕”，而事实上，以撒才是他父亲。就内义而言，“父”表良善，这是因为良善是每一个事物存在的源头，而真理则它借以显形的方法。因此，每一个事物都是从良善与真理的婚姻生出的。无非由良善与真理的神圣婚姻构成的天堂本身就源于主里面良善与真理，并真理与良善的神圣婚姻。
整个自然界中的每一个事物都涉及良善与真理。因为天堂的属天和属灵的良善和真理在自然界被代表；而主的神性良善和真理在天堂被代表。由此明显可知，良善就像父亲，真理就像母亲；故就圣言的内义而言，“父亲”表良善，“母亲”表真理。事实上，他们表示低级或衍生良善与真理所源于的良善与真理，低级或衍生良善与真理相对来说如同女儿和儿子，因此在圣言中也被称为“女儿”和“儿子”（489-491，2362节）。它们相对来说还如同兄弟姐妹，如同孙子孙女，以及女婿、岳父、儿媳；简言之，如同各个层次的血亲关系和姻亲关系。所有这些关系都源于为父的良善和为母的真理的婚姻。因为天堂里的一切事物，无论总体还是细节，都是照着对主之爱与信的关系，或也可说，良善与真理的关系而存在（685，917，2739，3612节）；上古之人因此将所有这些事物都比作婚姻（参看54，55，718，747，1432，2508，2516，2524，2556节）。
就圣言的内义而言，“父”表良善。这一点从许多经文可以看出来，如以下经文，以赛亚书：
你们这追求公义、寻求耶和华的，当听从我！你们要瞻仰你们被凿而出的磐石，被挖而出的坑穴；要瞻仰你们的父亚伯拉罕和生养你们的撒拉；因为亚伯拉罕独自一人的时候，我呼召了他，赐福与他，使他增多。耶和华必安慰锡安，安慰她所有的荒场，使旷野像伊甸，使荒漠像耶和华的园子。（以赛亚书51:1-3）
这论及主及其到来，这一点从每个细节明显看出来。就神性真理而言，祂被称为“磐石”和“坑”；就神性良善而言，祂被称为“父亚伯拉罕”。由于亚伯拉罕和撒拉代表良善和真理的神圣婚姻（参看1468，1901，1965，1989，2011，2063，2065，2172，2173，2198，2507，2833，2836，2904，3245，3251，3305节），故经上说“你们的父亚伯拉罕和生养你们的撒拉”。这解释了为何经上还说他们要“瞻仰那磐石和坑”，以及“他们的父亚伯拉罕和撒拉”；还解释了为何紧接着会有这样的应许“耶和华必安慰锡安”，也就是属天教会（2362节），并且“安慰她所有的荒场，使旷野像伊甸，使荒漠像耶和华的园子”。
当亚伯拉罕在圣言的其它经文中被称为“父”时，他具有同样的含义，如约翰福音：
耶稣说，我所说的，是在我父那里看见的；你们所行的，是在你们的父那里看见的。他们回答祂说，我们的父就是亚伯拉罕。耶稣对他们说，你们若是亚伯拉罕的儿子，就必行亚伯拉罕所行的事；你们是行你们父所行的事。（约翰福音8:38-39，41）
马太福音：
不要自己心里想着说，我们有亚伯拉罕为我们的父；我告诉你们，神能从这些石头中给亚伯拉罕兴起子孙来。现在斧子已经放在树根上，凡不结好果子的树，就砍下来，丢在火里。（马太福音3:9-10）
路加福音：
穷人拉撒路死了，被天使带上去，到亚伯拉罕的怀里；财主也死了，并且埋葬了；他在阴间举目远远地望见亚伯拉罕，又望见拉撒路在他怀里；就喊着说，我父亚伯拉罕哪，可怜我吧！父啊，求你打发拉撒路到我父家去。（路加福音16:22-24，27）
从这些经文明显可知，所指的不是亚伯拉罕，而是主的神性良善。天上没有人知道亚伯拉罕，当提到他的名字时，他们理解为主（1834，1876，1989，3305节）。
“父”在内义上表良善，这一点可从以下经文看出来。摩西五经：
当孝敬父母，使你的日子在耶和华你神所赐你的地上得以长久。（出埃及记20:12；申命记5:16）
这条诫命和十诫中的其它诫命一样，在两种意义上都是正确的；在内义上，“当孝敬父母”是指热爱良善与真理，并热爱在良善与真理中的主（参看2609，3690节）。“地上的日子”是指随之而来的主国度中的良善状态，这一点从“日子”、“迦南”和“长久”的含义清楚可知：“日子”是指状态（23，487，488，493，893，2788节）；“迦南”，就是此处的“地”，是指主的国度（参看1607，3038，3481节）；“长久”论及良善（1613节）。
由于“父母”具有这些含义，故在代表性的犹太教会，针对父母和儿子制定了许多条例。就内义而言，每个条例都是指良善与真理；就至高意义而言，则是指主的神性良善与神性真理。如摩西五经：
打父亲或母亲的，必须处死。咒骂父亲或母亲的，必须处死。（出埃及记21:15，17）
又：
凡咒骂自己的父亲或母亲的，必须被处死；他咒骂了自己的父亲或母亲，他的血要归到他身上。（利未记20:9）
又：
轻慢父亲或母亲的，必受咒诅！百姓都要说，阿们！（申命记27:16）
以西结书：
看哪！以色列的首领各逞其能，在你中间流人之血。在你中间有轻慢父母的。（以西结书22:6-7）
摩西五经：
人若有顽梗悖逆的儿子，不听从他父亲的声音，或他母亲的声音，他们虽惩治他，他仍不听从，父母就要抓住他，将他带到本地的城门、本城的长老那里；本城的众人就要用石头将他打死。（申命记21:18-19，21）
在所有这些经文中，就字义而言，“父母”是指父母；但就内义而言，是指良善与真理；就至高意义而言，则指主的神性良善与神性真理。这也是主自己在马太福音中的教导：
就伸手指着门徒说，看哪，我的母亲，我的弟兄；凡遵行我天父旨意的人，就是我的弟兄、姐妹和母亲了。（马太福音12:49，50）
又：
但你们不要受拉比的称呼，因为只有一位是你们的夫子，就是基督；你们都是弟兄；也不要称呼地上的人为父，因为只有一位是你们的父，就是在天上的父。（马太福音23:8-9）
此处禁止受夫子的称呼，也禁止称呼地上的人为父；除了主以外，不可发自内心承认其他父。也就是说，当提及“夫子”和“父”时，当理解为主，就至高意义而言，他们代表主。如前所述（3702节），属天的上古之人在地上所感知到的任何事物对他们来说，都是思想主的工具。
这同样体现在主对其中一个门徒所说的话中，祂说：
主啊，容我先回去埋葬我的父亲；耶稣对他说，任凭死人埋葬他们的死人，你跟从我吧！（马太福音8:21-22）
事实上，地上的父之于天上的父，也就是主，如同死人之于活人。甚至就连“孝敬父母”这条律法本身也可以说是死的，除非它含有对主的尊重、敬拜和爱在里面。因为这条律法是从该神性律法降下来的，因此存在于“孝敬父母”这条律法里面的生命元素就是从这条神性律法得来的。这就为何主说“任凭死人埋葬他们的死人，你跟从我吧”。以利亚对以利沙所说的话在意义上也一样：
以利亚经过以利沙，将自己的外衣搭在他身上。以利沙就离开牛跑去追上以利亚说。求你容我先与父母吻别，然后我便跟随你。以利亚对他说，你回去吧！我向你做了什么呢?（列王记上19:19-20）
以利亚代表主（参看18章序言和2762节）
玛拉基书：
看哪！耶和华大而可畏之日未到以前，我必差遣先知以利亚到你们那里去！他必使父亲的心转向儿女，儿女的心转向父亲，免得我来咒诅这地。（玛拉基书4:5-6）
在路加福音，天使向撒迦利亚论到他儿子约翰说：
他必有以利亚的灵和能力，行在主的面前，叫为父的心转向儿女。（路加福音1:17）
从这些地方明显可知，“父”和“儿女”不是指父亲和儿女，而是指主即将恢复的教会良善与真理。
玛拉基书：
耶和华在以色列疆界之外必尊为大！儿子尊敬父亲，仆人敬畏主人。我既为父亲，尊敬我的在哪里呢？我既为主人，敬畏我的在哪里呢？（玛拉基书1:5-6）
“儿子”表那些处于教会良善的人，“仆人”表那些处于教会真理的人。此处“父亲”明显表示主的神性良善，“主人”或“主”表其神性真理
诗篇：
我父母离弃我，耶和华必收留我。（诗篇27:10）
“父母”表良善与真理，当人意识到他凭自己不能行任何良善，或不知道任何真理时，就说他被“离弃”了。显然，这句话不能理解为大卫的父母离弃了他。
又：
你比世人更美；王女在宫里极其荣华，她的衣服是用金线绣的。你的子孙要接替你的列祖，你要立他们在全地作王。（诗篇45:2，13，16）这论述的是主。“你的子孙要接替你的列祖”表神性真理必如同神性良善。“王女”表对真理的热爱；“用金线绣的衣服”表源于良善的这真理的性质。从整个诗篇及其中的每个部分明显看出，此处所论述的主题是主及其神性人身，故显而易见，其中的每一个词都涉及同一个事物。因此，“王女”不是指国王的女儿，“她的衣服是用金线绣的。你的子孙要接替你的列祖，你要立他们在全地作王”这些话也不是字面上的意思，而每个词都表示神性属天和属灵之物。“女儿”表情感或爱（490，491，2362节）；“王”表神性真理（1672，1728，2015，2069，3009节）；“金”表良善（113，1551，1552节）。“绣”论及属世的记忆知识（2831节），故在此论及神圣的属世真理。“衣服”表诸如包裹良善的那类真理（297，2576节）；“接替列祖的子孙”表源于良善的真理，在这种情况下，神性真理如同神性良善（264，489，491，533，1147，1729，1733，2159，2623，2803，2813节）。“全地的王”是指主的国度和教会的首要事物，“王”是指首要事物（1482，2089节），“地”是指主的国度和教会（1413，1607，1733，1850，2117，2118，3355节）。
摩西五经：
耶和华却喜悦你的列祖，爱他们，从万民中拣选你们为他们以后他们的种，像今日一样。所以你们要给你们的心行割礼，不可再硬着颈项。（申命记10:15-16）
此处“列祖”（fathers）在内义上表古教会和上古教会，其成员凭他们所拥有的对良善与真理的热爱而被如此称呼：属天的上古之人凭着对良善的热爱，属灵的古人凭着对真理的热爱。在教会，他们的良善与真理被称为“耶和华所拣选的种”。很明显，此处的列祖不是指亚伯拉罕、以撒、雅各和他的十二个儿子。；种也不是指以色列和犹太人。确切地说，之所以论及他们并向他们说这句话，是为了内义可以具有某种外在形式，从而容易被世人理解。
以赛亚书：
少年人必侮慢老年人，卑贱人必侮慢尊贵人。人在父家拉住弟兄说，你有衣服，可以作我们的官长，他必说，我家中没有粮食，也没有衣服，你们不可立我作百姓的官长。（以赛亚书3:5-7）
就内义而言，这论述的是教会的败坏状态，这时，真理不再被承认为真理，也没人知道何为良善。“人在父家拉住弟兄”表承认一切事物为良善。“衣服”表真理（1073，2576节），“官长”表取自真理的教义首要事务（1482，2089节）。“我家中没有粮食，也没有衣服”表没有良善也没有真理，“粮食”表良善（276，680，3478节）；“衣服”表真理（297，2576节）。
由于父母，以及女儿和儿子代表良善与真理，所以代表性教会才会有众多通过这些代表而拥有神性之物在里面的律法或条例，如以下条例：
祭司的女儿若行淫，辱没自己，就辱没了父亲，必用火将她焚烧。（利未记21:9）
“祭司的女儿”表对良善的情感，“父亲”表该情感所源于的良善。“行淫”表亵渎良善。至于何谓“行淫”，可参看前文（2466，2729，3399节），何谓“辱没”（1008，1010，1059，2051，3398，3399节）。而且：
祭司的女儿若是寡妇或是被休的，没有种，又归回父家，与她青年一样，就可以吃她父亲的食物；只是外人不可吃。（利未记22:13）
还有这个条例：
若在被掳的人中见有美貌的妻子，恋慕她，要娶她为妻，就可以领她到你家中，她便要剃头发，修指甲，脱去被掳时所穿的衣服，坐在你家里哀哭父母一个月的天数，然后可以进去找她，与她同房，她作你的妻子。（申命记21:11-13）
在这个条例中，每一个细节都是属世真理的代表，因为它一旦洁除虚假，就被良善接纳。这种真理由“被掳的人中美貌的妻子”来表示；从虚假当中洁净由“领她到家中，剃头发，修指甲，脱去被掳时所穿的衣服，哀哭父母”来表示；接纳由“然后可以进去找她，与她同房，娶她为妻”来表示。
我们在圣言中读到：婚姻的条例规定要在支派和宗族内通婚，继承法禁止遗产从一个支派转到另一个支派。写在圣言里的这些条例也有同样的来源，也就是说，源于主国度中属天和属灵的婚姻，或“父母”所表示的良善与真理的婚姻。这同样适用于所颁布的关于允许与禁止亲密关系程度的条例。在圣言中，关于这些事的每一个条例都从内在涉及天堂中良善与真理的联系和结合，并涉及地狱中邪恶虚假的苟合，它们与前者分离。关于允许和禁止程度的条例，可参看利未记（20章）；关于禁止遗产从一个支派转到另一个支派的条例，和关于规定在支派内通婚的条例，可参看民数记（27:7-9等）。在天上，每一个事物的位置都照着良善与真理的血亲关系和姻亲关系而固定（参看685，917，2739，3612节）。
由于以色列人代表主在天上的国度，因而代表那里的天堂秩序，故经上还规定他们要照着支派、宗族和家族划分（民数记26章）；他们要照着这个秩序在会幕的四围安营，同样照着这个秩序起行，如摩西五经所记载的那样：
以色列人各人要在自己的旗帜下，按照自己父家的旗号安营，对着会幕的四围安营。以色列人就这样行。（民数记2:2，34）
因此：
巴兰看见以色列人照着支派居住，神的灵就临到他身上。他便题起诗歌说，雅各啊，你的帐棚何等华美！以色列啊，你的帐幕何其华丽！如接连的山谷，如河旁的园子。（民数记24:2-3，5-6等）
在这段预言中，所指的不是雅各或以色列，而是主在天上的国度和祂在地上的教会，它们由那时巴兰看到他们时所处的次序来代表，这一点从其中这些词明显看出来。
从这些例子也可得知，就圣言的内义而言，何谓孤儿，也就是无父之人；就是那些处于纯真和仁爱的状态，渴望知道并行出良善却不能的人。这种状态尤其存在于那些教会之外的人身上，主看顾他们，并在来世将其接纳为祂的儿女。这些人由“孤儿”来表示，故当他们在圣言中被提及时，很多经文也会提及寄居者和寡妇。因为“寄居者”表示那些正在接受良善与真理的教导之人（1463节），“寡妇”则表示那些处于良善的状态，却不怎么处于真理的人，以及那些处于真理的状态 ，却不怎么处于良善，却渴望处于其中的人。由于这三者，即“孤儿”、“寄居者”和“寡妇”的含义同属一个极其类似的系列，所以如前所述，在很多经文中，他们一起被提及（参看申命记14:29；16:11，14；24:17，19；耶利米书7:6；22:3；以西结书22:6，7；撒迦利亚书7:10；诗篇94:6；146:9）。综上所述，可以看出“父”的真正意义是什么，即表示良善，在至高意义上表示主。
在圣言中，绝大部分词都有一个反面意义，“父”（经上有时译为祖宗或祖）这个词也不例外，“父”在反面意义上表示邪恶。“母”同样如此，在正面意义上表示真理，在反面意义上则表示虚假。这一事实可从以下经文看出来，诗篇：
愿他祖宗的罪孽被耶和华记念，愿他母亲的罪过不被涂抹。（诗篇109:14）
又：
他们转身行诡诈，像他们的祖宗一样。他们翻转，如同乖张的弓。（诗篇78:57）
摩西五经：
你们剩下的人，必因自己的罪孽在仇敌之地消灭；也必因他们祖宗的罪孽而与他们消灭。（利未记26:39）
以赛亚书：
你们要预备杀戮他的子孙，因为他们的父既有罪孽，免得他们兴起来，得了这地，使城市遍满地面。（以赛亚书14:21）
又：
我必一同报应你们自己的罪孽，和你们列祖的罪孽。（以赛亚书65:6-7）
耶利米书：
以色列家和他们的君王、首领、祭司、先知也都照样羞愧。他们向木头说，你是我的父；向石头说你是生我的。他们以颈背向我，不是以面。（耶利米书2:26-27）
又：
我要将绊脚石放在这百姓前面，父亲和儿子要一同跌在其上；邻舍与朋友也都灭亡。（耶利米书6:21）
又：
孩子拾柴，父亲烧火，妇女抟面做饼，献给天后。（耶利米书7:18）
以西结书：
因你一切可憎的事，我要在你中间行我所未曾行的，以后我也不再照着行。因此父亲要吃儿子，儿子要吃父亲。我必向你施行审判，我必将你所剩下的分散四风。（以西结书5:9-10）
这论及对神圣之物的亵渎。又：
主耶和华对耶路撒冷如此说：你的根源，你的出身，是在迦南地；你父亲是亚摩利人，你母亲是赫人。（以西结书16:3）
马太福音：
弟兄要把弟兄，父亲要把儿子，送到死地；儿女要起来反对父母，置他们于死地。并且你们要为我的名被众人恨恶。因为我来是叫人与父亲对立，女儿与母亲对立，媳妇与婆婆对立；人的仇敌就是自己家里的人。爱父母过于爱我的，不配作属我的；爱儿女过于爱我的，不配作属我的。（马太福音10:21-22，35-37；路加福音12:49，52-53）
同一福音书：
凡为我的名撇下房屋或是弟兄、姐妹、父亲、母亲、妻子、儿女、田地的，必要得着百倍，并且承受永生。（马太福音19:29；路加福音18:29，30；马可福音10:29，30）
路加福音：
人到我这里来，若不恨恶自己的父母、妻子、儿女、弟兄、姐妹，甚至自己的性命，就不能作我的门徒。（路加福音14:26）
马可福音：
弟兄要把弟兄，父亲要把孩子，送到死地；儿女要起来反对父母，置他们于死地；并且你们要为我的名被众人恨恶。（马可福音13:12-13；路加福音21:16-17）
这论及世代的终结和教会的状态，这时，它在良善与真理上已经败坏，也就是说，邪恶起来反对真理，虚假起来反对良善。“父”（或祖）在反面意义上表示邪恶，这从刚才所引用的经文，以及下面的经文明显看出来。约翰福音：
耶稣对他们说，倘若神是你们的父，你们就必爱我，因为我本是出于神，也是从神而来。你们是出于你们的父魔鬼，你们父的私欲，你们偏要行。他从起初是杀人的，不守真理，因真理不在他里面；他说谎言时，出于自己说的，因他本来是说谎的，也是说谎之人的父。（约翰福音8:42，44）
Potts(1905-1910) 3703
3703. And He said, I am Jehovah the God of Abraham thy father. That this signifies the Lord, that from Him that good comes, is evident from the fact that Jehovah is the Divine being itself of the Lord, who from the Divine good is called "the God of Abraham." (That Abraham represents the Lord as to the Divine good, may be seen above, n. 2172, 2198.) And because the Divine good is that from which are all celestial and spiritual goods, and derivatively all truths also, it is here said "Abraham the father," and indeed, "thy father," that is, the father of Jacob, when yet Isaac was his father. That in the internal sense "father" signifies good, is because good is that from which all things are in both general and particular, and truth is that through which they all come into manifestation; thus from the marriage of good and truth. Heaven itself, which consists of nothing else than the Divine marriage of good and truth, is from the Divine marriage of good and truth and of truth and good in the Lord. [2] In universal nature also all things both in general and in particular have relation to good and truth; for there are represented in nature the celestial and spiritual goods and truths of heaven; and in heaven are represented the Divine goods and truths of the Lord. From this it is evident that good is like a father, and truth is like a mother; and that therefore in the internal sense of the Word by "father" is signified good, and by "mother," truth, and indeed the good and truth from which the lower or derived goods and truths have their birth, which are relatively as daughters and sons, and therefore in the Word are also called "daughters" and "sons" (n. 489-491, 2362). They are also relatively as brothers and sisters, as grandchildren and great-grandchildren, as sons-in-law, mothers-in-law, and daughters-in-law; in a word, as kinships and connections in every degree, and this from the marriage of good, which is the father, with truth which is the mother. (That in the heavens all things in general and particular are circumstanced according to the relationships of love and faith in the Lord, or what is the same, of good and truth, may be seen above, n. 685, 917, 2739, 3612; and that on this account the most ancient people compared each and all things to marriage, n. 54, 55; see also n. 718, 747, 1432, 2508, 2516, 2524, 2556.) [3] That in the internal sense of the Word "father" signifies good, may be seen from many passages, as from the following. In Isaiah:
Hearken to Me ye that regard righteousness, ye that seek Jehovah; look unto the rock whence ye were hewn, and to the hole of the pit whence ye were digged; look unto Abraham your father, and unto Sarah that bare you; for when he was but one I called him, and I blessed him, and I will multiply him. For Jehovah will comfort Zion; He will comfort all her waste places, and will make her wilderness like Eden, and her solitude like the garden of Jehovah (Isa. 51:1-3);
where the subject is the Lord and His advent, as is evident from each particular; and who as to Divine truth is called a "rock" and a "pit"; and as to Divine good, "Abraham the father." And as the Divine marriage of good and truth is represented by Abraham and Sarah (see n. 1468, 1901, 1965, 1989, 2011, 2063, 2065, 2172, 2173, 2198, 2507, 2833, 2836, 2904, 3245, 3251, 3305), it is said, "Abraham your father and Sarah who bare you." For this reason also it is said that they should "look unto the rock and unto the pit," and also "to Abraham their father and unto Sarah"; and this is why there at once follow the words, "Jehovah will comfort Zion," whereby is meant the celestial church (n. 2362), and "He will comfort her waste places, and make her wilderness like Eden, and her solitude like the garden of Jehovah." [4] The same is signified by "Abraham" in other passages of the Word where he is called "father," as in John:
Jesus said, I speak that which I have seen with My father; and ye do the things which ye have seen with your father. They answered and said unto Him, Abraham is our father. Jesus saith unto them, If ye were Abraham's sons ye would do the works of Abraham; ye do the works of your father (John 8:38-39, 41). And in Matthew:
Think not to say within yourselves, We have Abraham to our father; for I say unto you that God is able of these stones to raise up children unto Abraham. And lo the axe is laid unto the root of the trees; therefore every tree that bringeth not forth good fruit shall be hewn down, and cast into the fire (Matt. 3:9-10). And in Luke:
When the poor man Lazarus died, he was carried up by the angels into Abraham's bosom; and the rich man also died, and was buried; and when he was in hell he lifted up his eyes and saw Abraham afar off, and Lazarus in his bosom; and he cried and said, Father Abraham have mercy on me; I pray thee therefore, father, that thou wouldest send him to my father's house (Luke 16:22-24, 27). In these passages it is evident that Abraham is not meant, but the Lord as to Divine good. (That Abraham is unknown in heaven, and that when mention is made of him from the Word, the Lord is understood, may be seen above, n. 1834, 1876, 1989, 3305.) [5] That in the internal sense "father" signifies good, may be seen from the following passages. In Moses:
Honor thy father and thy mother; that thy days may be long upon the land which Jehovah thy God giveth thee (Exod. 20:12; Deut. 5:16). That this precept, like the other precepts of the Decalogue, is true in both senses; and that in the internal sense "honoring father and mother" is to love good and truth, and in good and truth the Lord, may be seen above (n. 2609, 3690). That "days upon the land" are the consequent states of good in the Lord's kingdom, is evident from the signification of "days," as being states (n. 23, 487, 488, 493, 893, 2788); and from the signification of "Canaan," which is here "the land," as being the Lord's kingdom (see n. 1607, 3038, 3481); and that "to belong" is predicated of good (n. 1613). [6] Because of this signification of "father and mother," in the representative Jewish Church many laws were enacted concerning parents and sons, in all of which in the internal sense is signified good and truth, and in the supreme sense the Lord as to Divine good and Divine truth. As in Moses:
And he that smiteth his father, or his mother, dying he shall die. And he that curseth his father or his mother, dying he shall die (Exod. 21:15, 17). Again:
Every man that hath cursed his father, or his mother, killing he shall be killed; he that hath cursed his father or his mother, his bloods shall be upon him (Lev. 20:9). And again:
Cursed be he that setteth light by his father or his mother: and all the people shall say Amen (Deut. 27:16). In Ezekiel:
Behold the princes of Israel, every man according to his arm, have been in thee to shed blood; in thee have they set light by father and mother (Ezek. 22:6-7). In Moses:
If a man have a stubborn and rebellious son, who will not obey the voice of his father, or the voice of his mother, and though they chasten him, will not obey them; then shall his father and his mother lay hold on him, and bring him out unto the elders of the city, and unto the gate of his place; and all the men of his city shall stone him with stones, that he die (Deut. 21:18-19, 21). [7] In all these passages, in the sense of the letter, by "father and mother" are meant father and mother; but in the internal sense good and truth; and in the supreme sense the Lord as to Divine good and Divine truth; as also the Lord Himself teaches in Matthew:
Jesus stretched forth His hand upon His disciples, and said, Behold My mother and My brethren; for whosoever shall do the will of My Father who is in the heavens, the same is My brother, and sister, and mother (Matt. 12:49). And again:
Be not ye called Master; for one is your Master, Christ; but all ye are brethren. And call ye not your father on earth; for one is your Father, who is in the heavens (Matt. 23:8-9);
it is not here forbidden to be called master, and to be called father on earth; but what is forbidden is to acknowledge at heart any other father than the Lord; that is, when mention is made of "master" and "father," the Lord is to be understood, who in the supreme sense is represented by them; according to what was said above (n. 3702) concerning the most ancient people who were celestial men-that whatever they perceived on earth was to them a means of thinking concerning the Lord. [8] The like is implied in what the Lord spake to one of His disciples, who said:
Lord, suffer me first to go and bury my father; but Jesus said unto him, Follow Me, and let the dead bury their dead (Matt. 8:21-22);
for relatively to the Father in heaven, or to the Lord, a father on earth is as the dead to the living. Thus the very law concerning honoring parents is as it were dead, unless in it there are honor, worship, and love to the Lord; for that law descends from this Divine law; and hence comes that which is really living in that law; wherefore the Lord said, "Follow Me, and let the dead bury their dead." The same is also signified by what Elijah said to Elisha:
Elijah passed by Elisha, and cast his mantle upon him. And he left the oxen, and ran after Elijah, and said, Let me, I pray thee, kiss my father and my mother, and then I will follow thee. And he said unto him, Go back again; for what have I done to thee? (1 Kings 19:19-20). That by Elijah was represented the Lord, may be seen above (preface to chapter 18 and n. 2762). [9] In Malachi:
Behold I will send you Elijah the prophet before the great and terrible day of Jehovah come; and he shall turn the heart of the fathers to the sons, and the heart of the sons to their fathers, lest I come and smite the earth with a curse (Mal. 4:5-6). In Luke, the angel said to Zacharias concerning his son John:
And he shall go before His face, in the spirit and power of Elijah, to turn the hearts of the fathers to the sons (Luke 1:17);
Here it is manifest that by "fathers" and "sons" are not meant fathers and sons, but the goods and truths of the church, which the Lord was about to restore. [10] In Malachi:
Jehovah will be magnified from over the border of Israel. A son shall honor his father, and a servant his master. If then I be a father, where is Mine honor? If I be a master, where is My fear? (Mal. 1:5-6);
where "father" denotes those who are in the good of the church; and "master," those who are in the truth of the church; "father" manifestly denoting the Lord as to Divine good; and "master," or "lord," as to Divine truth. [11] In David:
My father and my mother have forsaken me, but Jehovah taketh me up (Ps. 27:10);
where "father and mother" denote good and truth, which are said to have "forsaken" man when he takes note that of himself he is not able to do anything good, or to know anything true: that it is not to be understood as if David was forsaken by his father and mother is manifest. [12] Again:
Thou art far fairer than the sons of men; the king's daughter is all glorious within; her clothing is inwrought with gold. Instead of thy fathers shall be thy sons, whom thou shalt make princes in all the earth (Ps. 45:2, 13, 16);
where the Lord is treated of; "instead of thy fathers shall be thy sons," denotes that Divine truths shall be as Divine goods; the "king's daughter" signifies the love of truth; the "clothing inwrought with gold" signifies the quality of this truth derived from good. Inasmuch as the subject here is the Lord and His Divine Human, as is evident from the whole psalm and the particulars in it, it is evident that each and all things therein have a like predication; thus that by the "king's daughter" is not meant a king's daughter, nor that her clothing was inwrought with gold, nor that instead of fathers should be her sons, nor that these should be princes in all the earth; but that Divine celestial and spiritual things are what are signified by each expression. (That "daughter" is affection or love, may be seen above, n. 490, 491, 2362; that "king" is Divine truth,, n. 1672, 1728, 2015, 2069, 3009; that "gold" is good, n. 113, 1551, 1552; that "inwrought" is predicated of natural memory-knowledge, n. 2831; here therefore of Divine natural truth; that "clothing" is such truths as invest good, n. 297, 2576; that "sons who are instead of fathers" signify truths of good, in this case Divine truths as Divine goods, n. 264, 489, 491, 533, 1147, 1729, 1733, 2159, 2623, 2803, 2813; that "princes in the whole earth" are the primary things of the Lord's kingdom and church; that "princes" are primary things, n. 1482, 2089; that "earth" is the Lord's kingdom and church, n. 1413, 1607, 1733, 1850, 2117, 2118, 3355.) [13] In Moses:
Jehovah had a delight in thy fathers to love them, and He chose their seed after them, even you out of all peoples, as at this day. Circumcise therefore the foreskin of your heart, and no longer harden your neck (Deut. 10:15-16);
where in the internal sense "fathers" denote the Ancient and Most Ancient Churches, which were so called from the love of good and truth in which they were; from the love of good the most ancient people who were celestial men, and from the love of truth the ancient, who were spiritual men. Their goods and truths in the church are what are called the "seed which God chose." That Abraham, Isaac, and Jacob and his twelve sons are not the fathers here meant, and that the Israelitish and Jewish people are not the seed, is very evident; but this is said of them and to them in order that the internal sense may have some outward form intelligible to man. [14] In Isaiah:
The child shall behave himself proudly against the old man, and the base against the honorable. When a man shall take hold of his brother in the house of his father, saying, Thou hast raiment, thou shalt be a prince unto us, he shall say, In my house is neither bread nor raiment, ye shall not make me a prince of the people (Isa. 3:5-7);
where in the internal sense the perverted state of the church is treated of, when truth is no longer acknowledged as truth, and it is not known what good is. A "man taking hold of his brother in the house of his father" denotes the acknowledging of everything to be good; "raiment" denotes truth (n. 1073, 2576); "prince," the primary of doctrine therefrom (n. 1482, 2089); "there is no bread nor raiment in my house" denotes that there was neither good nor truth (that "bread" signifies good, see above, n. 276, 680, 3478; that "raiment" signifies truth, n. 297, 2576). [15] From the representation of good and truth by father and mother, and also by daughters and sons, there were in the representative churches numerous laws which had from this what was Divine in them; as these which follow:
And the daughter of a priest, if she profane herself by committing whoredom, she profaneth her father, she shall be burned with fire (Lev. 21:9);
where the "daughter of a priest" denotes the affection of good; "father," the good from which this affection is; "committing whoredom" denotes to profane good. (What is meant by "committing whoredom" may be seen above, n. 2466, 2729, 3399; and what by "profaning," n. 1008, 1010, 1059, 2051, 3398, 3399.) Also, that if the daughter of a priest be a widow, or be divorced, and she has no seed, she shall return to the house of her father, as in her youth, and shall eat of the bread of her father; there shall no stranger eat thereof (Lev. 22:13). [16] Likewise this law:
When thou shalt see among the captives a wife of beautiful form, and thou hast a desire unto her, to take her to thee for a woman, then thou shalt bring her into the midst of thine house, and she shall shave her head, and pare her nails, and she shall put the raiment of her captivity from off her, and shall sit in thine house, and bewail her father and her mother a month of days; and after that thou shalt go in unto her, and shalt know her, and she shall be to thee for a woman (Deut. 21:11-13). All things in this law in both general and particular are representative of natural truth, in that after it has been purified from falsities it is adopted by good; such truth is signified by a "wife in captivity, beautiful in form"; purification from falsities is signified by "bringing her into the midst of the house, shaving her head, paring her nails, putting off the raiment of her captivity, and bewailing her father and mother"; adoption is signified by "afterwards going in unto her, knowing her, and taking her for a woman." [17] The laws we read of in the Word relating to marriages, that these were to be contracted within the tribe and the family; and also the laws of inheritances, that these were not to pass from tribe to tribe, also had their origin from the same source, namely, from the celestial and spiritual marriage in the Lord's kingdom, or from the marriage of good and truth, which two are signified by "father and mother"; and in like manner the laws enacted concerning the degrees of consanguinity allowed and forbidden: each law in the Word that bears on these matters has reference inwardly to the law of consociation and conjunction of good and truth in heaven, and to the consociations of evil and falsity in hell, which are separate from the former. (Concerning the degrees allowed and forbidden see Leviticus 20; concerning inheritances, that they should not pass from tribe to tribe, and concerning marriages that they should be contracted within the tribe, see Numbers 27, verses 7-9; and in other places; that in the heavens all things in general and particular are disposed according to the consanguinities and affinities of good and truth, see above, n. 685, 917, 2739, 3612.) [18] Because the Israelitish people represented the Lord's kingdom in the heavens, and thus the heavenly order there, it was also commanded that they should be distinguished according to tribes, and according to families, and according to the houses of their fathers (Num. 26); and also that according to this order they should measure out the camp around the tent of the congregation, and likewise that they should journey according to the same order, as is written in Moses:
Every man by his own standard, with the ensigns of their fathers' houses, over against the tent of the congregation shall the sons of Israel measure out the camp; and so also were they to go forward (Num. 2:2, 34). And therefore:
When Balaam saw Israel dwelling according to their tribes, the spirit of God came upon him, and he uttered an enunciation, saying, How goodly are thy tabernacles, O Jacob, thy habitations, O Israel; as the valleys are they planted; as gardens by the river's side (Num. 24:5-6, etc.). In this prophecy neither Jacob nor Israel is meant, but the Lord's kingdom in the heavens, and His church in the lands, which were represented by that order in which Balaam then saw them, as is manifest from the words therein. [19] From what has been said it may also be known what is signified in the internal sense of the Word by "orphans," that is by those who are without a father; namely, those who are in a state of innocence and charity, and desire to know and to do what is good, and are not able. In such a state especially are those out of the church, of whom the Lord takes care, and in the other life adopts as sons; and because these are signified by "orphans," therefore when these are mentioned in the Word, in many passages there are also mentioned "sojourners" and "widows;" for by "sojourners" are signified those who are being instructed in goods and truths (n. 1463); and by "widows" those who are in a state of good and not so much in truth, and those who are in a state of truth and not so much in good, and yet desire to be therein. Inasmuch as by these three terms- "orphans," "sojourners," and "widows"-somewhat similar is signified in a series, therefore as before said, in many passages they are mentioned together (see Deut. 14:29; 16:14; 24:17, 19; Jer. 7:6; 22:3; Ezek. 22:7; Zech. 7:10; Ps. 94:6; 146:9). From what has been said it may now be seen what is signified in the genuine sense by "father," namely, good; and that in the supreme sense it signifies the Lord. [20] But as most expressions in the Word have also an opposite sense, so also has "father;" and in this sense it signifies evil; and in like manner "mother," which in the genuine sense signifies truth, but in the opposite sense falsity. That this is so, may be seen from the following passages. In David:
The iniquity of his fathers shall be remembered with Jehovah; and the sin of his mother shall not be blotted out (Ps. 109:14). Again:
They turned back and dealt treacherously, like their fathers; they were turned aside like a deceitful bow (Ps. 78:57). In Moses:
And they that are left of you shall pine away in their iniquity, in your enemies' lands; and also in the iniquities of their fathers shall they pine away with them (Lev. 26:39). In Isaiah:
Prepare ye slaughter for his sons, for the iniquity of their fathers, that they rise not up and possess the earth, and fill the face of the earth with cities (Isa. 14:21). Again:
I will recompense your own iniquities, and the iniquities of your fathers together (Isa. 65:6-7). [21] In Jeremiah:
The houses of Israel are ashamed; they, their kings, their princes, and their priests, and their prophets; who say to wood, Thou art my father and to stone, Thou hast begotten me; for they have turned their neck unto Me, and not the face (Jer. 2:26-27). Again:
I will lay stumbling-blocks before this people; and the fathers and the sons together shall stumble against them; the neighbor and his companion; and they shall perish (Jer. 6:21). Again:
The sons gather wood, and the fathers kindle a fire, and the women knead the dough, to make cakes to the queen of heaven (Jer. 7:18). And in Ezekiel:
I will do in thee that which I have not done, and whereunto I will not do any more the like, because of all thine abominations. Therefore the fathers shall eat their sons, and the sons shall eat their fathers; and I will execute judgments in thee, and the whole remnant of thee will I scatter unto all the winds (Ezek. 5:9-10);
speaking of the profanation of what is holy. Again:
Thus saith the Lord Jehovah unto Jerusalem, Thy tradings and thy nativity are of the land of the Canaanite; thy father was an Amorite, and thy mother a Hittite (Ezek. 16:3). [22] In Matthew:
The brother shall deliver up the brother to death, and the father his son; and the children shall rise up against parents, and shall put them to death. And ye shall be hated of all men for My name's sake. I came to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law; and a man's foes shall be they of his own household. He that loveth father or mother more than Me is not worthy of Me and he that loveth son or daughter more than Me is not worthy of Me (Matt. 10:21-22, 35-37; Luke 12:49, 52-53). Everyone that hath left houses, or brethren, or sisters, or father, or mother, or wife, or children, or fields, for My name's sake, shall receive a hundredfold, and shall inherit eternal life (Matt. 19:29; Luke 18:29-30; Mark 10:29-30). In Luke:
If any man cometh unto Me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own soul also, he cannot be My disciple (Luke 14:26). [23] In Mark:
And the brother shall deliver up the brother to death, and the father his children; and the children shall rise up against their parents, and shall put them to death; for ye shall be hated of all men for My name's sake (Mark 13:12-13; Luke 21:16-17);
where the consummation of the age, and the state of the church, perverted as to good and truth, is described; in that evil will rise up against truth, and falsity against good. That in the opposite sense by "father" is signified evil, is manifest from the passages already adduced, and also from this in John:
Jesus said unto them, If God were your father, ye would love Me; for I went forth and am come from God. Ye are of your father the devil, and the desire of your father it is your will to do; he was a murderer from the beginning, and stood not in the truth, because the truth is not in him; when he speaketh a lie, he speaketh of his own; for he is a liar, and the father thereof (John 8:42, 44).
Elliott(1983-1999) 3703
3703. 'And He said, I am Jehovah, the God of Abraham your father' means the Lord in whom that good originated. This becomes clear from the fact that Jehovah is the Divine Being (Esse) itself of the Lord, who is called 'the God of Abraham' by virtue of Divine Good - 'Abraham' representing the Lord as regards Divine Good, see 2172, 2198. And because Divine Good is the source of all celestial and spiritual goods, and consequently of all truths also, the phrase 'your (that is, Jacob's) father Abraham' is used, when in fact Isaac was his father. The reason why 'father' in the internal sense means good is that good is the source of every single thing that has being and truth the means by which it is brought into being. Thus every single thing is born from a marriage of good and truth. Heaven itself, which consists of nothing else at all but the Divine marriage of Good and Truth, derives from the Divine Marriage of Good and Truth and of Truth and Good within the Lord.
[2] The whole natural order also in every single part has reference to what is good and what is true. In it, that is, the natural order, the celestial and spiritual goods and truths that belong to heaven are represented, and in heaven Divine Goods and Truths that are the Lord's are represented. From this it becomes clear that good is like the father and truth is like the mother, and that therefore 'father' in the internal sense of the Word means good, and 'mother' truth. Indeed they mean the goodness and truth in which lower or derived goods and truths originate, which in relation to them are as daughters and sons, and are also consequently called daughters and sons in the Word, 489-491, 2362. They are also in relation to that good and truth as brothers and sisters, as grandchildren and great grandchildren, as sons-in-law, fathers-in-law, and daughters-in-law; in short they are as every degree of blood relationship and relationship by marriage. And all these relationships stem from the marriage of good, which is the father, to truth, which is the mother. For all things - every single one - in heaven exist as in blood relationships of love to and faith in the Lord, or what amounts to the same, of good and truth, see 685, 917, 2739, 3612, and the most ancient people therefore compared all these things to marriages, 54, 55. See also 718, 747, 1432, 2508, 2516, 2524, 2556.
[3] That 'father' in the internal sense of the Word means good may be seen from very many places, as from the following: In Isaiah,
Pay attention to Me, you who are pursuing righteousness, who are seeking Jehovah; look to the rock from which you were hewn; and to the hole of the pit from which you were dug; look to Abraham your father and to Sarah who bore you, for when he was but one I called him; and I blessed him, and I will multiply him. For Jehovah will comfort Zion, He will comfort all her waste places, and will make her wilderness like Eden and her desert like the garden of Jehovah. Isa 51:1-3.
This refers to the Lord and His Coming, as is evident from every detail. As regards Divine Truth He is called 'a rock' and 'a pit', and as regards Divine Good 'Abraham your father'. And because the Divine marriage of Good and Truth is represented by Abraham and Sarah, see 1468, 1901, 1965, 1989, 2011, 2063, 2065, 2172, 2173, 2198, 2507, 2833, 2836, 2904, 3245, 3251, 3305 (end), the expressions 'Abraham your father' and 'Sarah who bore you' are used. This explains why it is said that they were to look to the rock and to the pit, and to Abraham their father and to Sarah. It also explains why the promises follow immediately after, declaring that 'Jehovah will comfort Zion', which is the celestial Church, see 2362, and that 'He will comfort her waste places, and will make her wilderness like Eden and her desert like the garden of Jehovah'.
[4] Abraham has a similar meaning when elsewhere in the Word he is called 'father', as in John,
Jesus said, I speak what I have seen with My Father, and you also do what you have seen with your father. They answered and said to Him, Our father is Abraham. Jesus said to them, If you were Abraham's sons, you would do the works of Abraham. You do the works of your father. John 8:38, 39, 41.
And in Matthew,
Do not presume to say within yourselves, We have Abraham as our father. I tell you that God is able from these stones to raise up children to Abraham. Even now the axe is laid to the root of the trees; every tree not bearing good fruit will be cut down and cast into the fire. Matt 3:9, 10.
And in Luke,
When the poor man Lazarus died he was carried by the angels into Abraham's bosom. The rich man also died and was buried; and when he was in hell he raised his eyes and saw Abraham far off, and Lazarus in his bosom. Calling out he said, Father Abraham, have mercy on me. I ask you, father, to send him to my father's house. Luke 16:19-end.
In these places it is evident that Abraham was not meant but the Lord as regards Divine Good. For Abraham is unknown in heaven, and when his name is used in the Word the Lord is meant, see 1834, 1876, 1989, 3305 (end).
[5] That 'father' means good in the internal sense becomes clear from the following places: In Moses,
Honour your father and your mother, that your days may be prolonged on the land which Jehovah your God gives you. Exod 20:12; Deut 5:16.
This commandment, like the rest of the Ten Commandments, is true in both senses - in the internal sense 'honouring father and mother' is loving what is good and true, and in what is good and true loving the Lord, see 2609, 3690. 'Days on the land' means resulting states of good within the Lord's kingdom, as is clear from the meaning of 'days' as states, 23, 487, 488, 493, 893, 2788, and from the meaning of Canaan, to which 'the land' refers here, as the Lord's kingdom, 1607, 3038, 3481, and from 'being prolonged' haying reference to good, 1613.
[6] Since 'father and mother' had these meanings many laws were therefore laid down in the Jewish representative Church relating to parents and sons. In every case good and truth were meant in the internal sense, and in the highest sense the Lord as regards Divine Good and Divine Truth, as in Moses,
Whoever strikes his father and his mother shall surely die. If anyone curses his father or his mother he shall surely die. Exod 21:15, 17.
In the same author,
Any man who curses his father or his mother shall surely be put to death; he who curses his father and his mother, his blood shall be on him. Lev 20:9.
Cursed is he who treats his father and his mother with contempt; and all the people shall say, Amen. Deut 27:16, 17.
In Ezekiel,
Behold, the princes of Israel, every one according to his power,a have in you been intent on shedding blood; in you they have treated father and mother with contempt. Ezek 22:6, 7.
In Moses,
When a man has a stubborn and rebellious son, in no way obeying the voice of his father or the voice of his mother, and though they correct him he still does not obey them, his father and his mother shall take hold of him and bring him to the elders of the city, and to the gateway of their place. And all the men of that city shall stone him with stones so that he dies. Deut 21:18, 19, 21.
[7] In all these places 'father and mother' in the sense of the letter is used to mean father and mother, but in the internal sense good and truth are meant, and in the highest sense the Lord as regards Divine Good and Divine Truth. This is also the Lord's own teaching in Matthew,
Jesus stretching out His hand over His disciples said, Beyond My mother and My brothers; whoever does the will of My Father who is in heaven is My brother, and sister, and mother. Matt 12:49, 50.
And in the same gospel,
Refuse to be called master, for one is your Master, Christ; but all you are brothers. And call nobody your father on earth, for one is your Father who is in heaven. Matt 23:8, 9.
It is not being called master or being called father on earth that is forbidden here, but acknowledging in the heart any other father than the Lord. That is, when the names master and father are used one should understand the Lord whom in the highest sense they represent, in the same way, as stated just above in 3702, as anything perceived on earth by the most ancient people who were celestial was to them the means for thought concerning the Lord.
[8] Much the same is embodied in what the Lord told one of the disciples who said,
Lord, let me first go away and bury my father. Jesus said to him, Follow Me; leave the dead to bury the dead. Matt 8:21, 22.
Indeed the relationship of father on earth to Father in heaven, who is the Lord, is as one who is dead to one who is living, even as the law itself about honouring parents is so to speak dead unless it holds honour, worship, and love to the Lord within it. For that law about honouring parents comes down from the latter Divine law. And because it comes down from the latter, the living element which exists within the law about honouring parents is received from this Divine law. This is why the Lord said, 'Follow Me, leave the dead to bury the dead'. What Elijah told Elisha is also similar in meaning,
Elijah passed beside Elisha and cast his mantle over him, and he left the oxen and ran after Elijah, and said, Let me kiss, I beg you, my father and mother; then I will go after you. He therefore said to him, Go away; go back again; for what have I done to you? 1 Kings 19: 19, 20.
Elijah represented the Lord - see Preface to Chapter 18, and 2762.
[9] In Malachi,
Lo, I am sending you Elijah the prophet before the great and terrible day of Jehovah comes. And he will turn the heart of the fathers to the sons, and the heart of the sons to their fathers lest I come and smite the earth with a ban. Mal. 4:5, 6.
And in Luke where the angel addresses Zechariah regarding his son John,
He will go before the Lord in the spirit and power of Elijah to turn the hearts of the fathers to the children. Luke 1:17.
From these places it is evident that 'fathers' and 'sons' are not used to mean fathers and sons but the goods and truths of the Church which the Lord is going to restore.
[10] In Malachi,
May Jehovah be magnified upon the border of Israel! A son should honour his father, and a servant his lord. If I am a Father, where is My honour? If I am a Lord, where is the fear of Me? Mal. 1:5, 6.
'A son' stands for those who are governed by the good of the Church, 'a servant' those who are governed by its truth. Here 'a Father' clearly stands for the Lord as regards Divine Good, and 'a Lord' as regards Divine Truth.
[11] In David,
My father and my mother have forsaken me, and Jehovah welcomes me. Ps. 27:10.
'Father and mother' stands for good and truth which are said to have forsaken a person when it is realized that of himself he is unable to perform anything good or to know anything true. For the meaning, it is evident, is not that David's mother and father forsook him.
[12] In the same author,
You are more beautiful by far than the sons of men. All glorious is the king's daughter within, in her clothing with gold interweavings. Instead of your fathers will be your sons; you will make them into princes in all the earth. Ps. 45:2, 13, 16.
This refers to the Lord. 'Instead of your fathers will be your sons' stands for Divine Truths becoming as Divine Goods. 'The king's daughter' stands for the love of truth; 'clothing with gold interweavings' for the nature of that truth grounded in good. Since the subject is the Lord and His Divine Human, as is evident from this Psalm as a whole and in every part, every single phrase clearly has reference to one and the same thing. So the phrase 'the king's daughter' is not used to mean the daughter of the king, nor are the phrases 'clothing with gold interweavings', 'instead of your fathers will be your sons', and 'their being made into princes in all the earth' to be taken literally, but each phrase means Divine celestial and spiritual things. 'A daughter' means affection or love, see 490, 491, 2362; 'the king' Divine Truth, 1672, 1728, 2015, 2069, 3009; 'gold' good, 113, 1551, 1552. 'That which is interwoven' has reference to natural knowledge, 2831, in this case therefore to Divine natural truth. 'Clothing' means such truths as clothe good, 297, 2576; 'sons instead of fathers' truths begotten from good, in this case Divine Truths being as Divine Goods, 264, 489, 491, 533, 1147, 1729, 1733, 2159, 2623, 2803, 2813. 'Princes in all the earth' are the first and foremost things of the Lord's kingdom and Church - 'princes' being the things that are first and foremost, 1482, 2089, 'the earth' the Lord's kingdom and Church, 1413, 1607, 1733, 1850, 2117, 2118 (end), 3355.
[13] In Moses,
Your fathers Jehovah delighted to love, and He chose their seed after them, even you out of all peoples, as at this day. Therefore circumcise the foreskin of your heart and be stiff-necked no longer. Deut. 10:15, 16.
'Fathers' here in the internal sense stands for the Ancient and Most Ancient Churches, whose members were so called by virtue of the love they had of good and truth - the most ancient people, who were celestial, by virtue of their love of good, the ancients, who were spiritual, by virtue of their love of truth. The goods and truths existing in the Church are referred to as 'the seed Jehovah chose'. Clearly Abraham, Isaac, and Jacob and the latter's twelve sons are not meant by the fathers referred to here, nor the Israelite and Jewish people by 'the seed'. Rather the statement is made regarding them and addressed to them in order that the internal sense may be given some external form and so be intelligible to men.
[14] In Isaiah,
The boy will uplift himself against the old man, and the base fellow against the honourable; for a man will take hold of his brother in his father's house, [saying,] You have clothing, you will be leader for us. He will say, In my house there is neither bread [nor clothing]. Do not make me a leaderb of the people. Isa. 3:5-7.
This refers in the internal sense to a perverted state of the Church when truth is no longer acknowledged as truth, and it is not known what good is. 'A man will take hold of his brother in his father's house' stands for acknowledging everything as good. 'Clothing' stands for truth, 1073, 2576, 'a leader (or prince)' for a first and foremost matter of doctrine drawn from truth, 1482, 2089. 'In the house there is neither bread nor clothing' stands for neither good nor truth - 'bread' meaning good, 276, 680, 3478, and 'clothing' truth, 297, 2576.
[15] Because father and mother, and also daughters and sons, represented goodness and truth in the representative Churches many laws existed which possessed from those representatives that which was Divine within them, such as the following,
If a priest's daughter has acted profanely by committing whoredom, she is profaning her father; she shall be burnt with fire. Lev. 21:9.
'A priest's daughter' stands for the affection for good, 'father' for the good from which that affection springs. 'Committing whoredom' stands for profaning what is good. What 'committing whoredom' is, see 2466, 2729, 3399, and what 'acting profanely', 1008, 1010, 1059, 2051, 3398, 3399. Also,
If a priest's daughter has been made a widow or divorced and has no seed she shall return to her father's house, as in her youth; she shall eat of her father's bread. No stranger shall eat of it. Lev. 22:13.
[16] And this law also,
If you see among the captives a wife with a beautiful form and you desire her to take her for yourself as wife you shall bring her inside your home; and she shall shave her head and pare her nails; and she shall take off the clothing of her captivity born upon her, and shall sit in your house and lament her father and her mother a hill month; and after that you shall go in to her and know her, and she shall be your wife. Deut. 21:11-13.
Every single detail in this law is representative of natural truth, which is adopted by good once it has been purified from falsities. Such truth is meant by 'a wife beautiful in form among the captives'; purification from falsities by 'bringing her inside your home', and by her 'shaving her head, paring her nails, taking off the clothing of her captivity, and lamenting her father and mother'; and adoption by 'after that going in to her, knowing her, and taking her as a wife'.
[17] The Marriage Laws requiring marriages to be contracted within the tribe and the family, and also the Inheritance Laws forbidding the transfer of inheritances from one tribe to another, which are written in the Word, also had the same origins, that is to say, in the celestial and spiritual marriage in the Lord's kingdom, or the marriage of good and truth, which are meant by 'father and mother'. The same applies to the laws laid down relating to the permissible and the forbidden degrees of affinity. Each law in the Word concerning those matters has reference inwardly to the law of the affiliation and joining together of good and truth in heaven, and to the affiliations of evil and falsity in hell, which are separated from the former. For laws to do with permissible and forbidden degrees, see Lev. 20; for laws forbidding the transfer of inheritances from one tribe to another, and for those requiring marriages to be contracted within the tribe, see Num. 27:7-9, and elsewhere. In heaven the position of every single thing is fixed according to blood relationships of good and truth and to relationships of them through marriage, see 685, 917, 2739, 3612.
[18] Since the Israelitish people represented the Lord's kingdom in heaven and so the heavenly order existing there, the command was also given for them to be singled out according to tribes, according to families, and according to the houses of their fathers, see Num. 26:1-end. In addition to this they were required to pitch camp around the tent of meeting in conformity with that heavenly order, and also to journey in conformity with it, as stated in Moses,
Each one of the children of Israel shall pitch camp beneath his own standard, by the ensigns of his father's house, at a distance around the tent of meeting. And in the same formations they also set out. Num. 2:2, 34.
This was why, when Balaam saw Israel dwelling according to their tribes, the Spirit of God came upon him and he delivered this utterance, How good your tabernacles are, O Jacob, your dwelling-places, O Israel? They are like valleys that are planted, like gardens beside a river, etc., etc. Num. 24:2, 5, 6, and following verses.
From every word used here it is evident that not Jacob or Israel were meant but the Lord's kingdom in heaven and His Church on earth, which were represented by that order in which he saw them spread out at that time.
[19] From these examples one may also know what is meant in the internal sense of the Word by orphans! that is, the fatherless, namely people whose state is a state of innocence and charity and who wish to know and put into effect what is good but are not able to do so. Such a state exists in particular with those outside the Church whom the Lord cares about and adopts in the next life as His sons. And since those people are meant by 'orphans', when these are mentioned in the Word, sojourners and widows are in many instances mentioned too. For 'sojourners' means those who are receiving instruction in goods and truths, 1463, and 'widows' those whose state is one of good but not so much of truth, or those whose state is one of truth but not so much of good, and who yet desire what they lack. Since these three - orphans, sojourners, and widows - belong to a very similar line of meaning, therefore all three are in most places mentioned together, as has been stated, see Deut. 14:29; 16:11, 14; 24:17, 19; Jer. 7:6; 22:3; Ezek. 22:6, 7; Zech. 7:10; Ps. 94:6; 146:9. From these considerations one may now see what 'father' means in the genuine sense, namely good, and in the highest sense the Lord.
[20] Now because most things in the Word also have a contrary sense, so has the word 'father'. In that sense it means evil. Equally so 'mother', which in the genuine sense means truth, in the contrary sense means falsity. The contrary meanings may be seen from the following places: In David,
The iniquity of his fathers will be remembered before Jehovah, and the sin of his mother will not be wiped out. Ps. 109:14.
In the same author,
They drew back and acted treacherously like their fathers; they turned about like a deceitful bow. Ps. 78:57.
In Moses,
Until the remainder of you waste away in their iniquity in the lands of your enemies: and they will also waste away in their fathers' iniquities with them. Lev. 26:39. In Isaiah,
Prepare slaughter for his sons because of the iniquity of their fathers, and let them not rise up again and possess the earth, and fill the face of the earth with cities. Isa. 14:21.
In the same prophet, I will repay your iniquities, and the iniquities of your fathers together. Isa. 65:7.
[21] In Jeremiah,
The house of Israel is ashamed, they, their kings, their princes, and their priests, and their prophets, who say to wood, You are my father, and to a stone, You gave birth to me. For they have turned their neck to Me and not their face. Jer. 2:26, 27.
In the same prophet,
Behold, I am laying before this people stumbling-blocks, and fathers and sons together will stumble against them, neighbour and his friend, and they will perish. Jer. 6:21.
In the same prophet,
The sons gather pieces of wood, and the fathers kindle fire, and the women knead dough to make cakes for Melecheth.c Jer. 7:18.
In Ezekiel,
I will do in you that which I have not done, and such things as I will not do any longer, because of your abominations. Therefore fathers will eat their sons, and sons will eat their fathers; and I will execute judgements on you, and I will scatter the whole remnant of you to every wind. Ezek. 5:9, 10.
This refers to the profanation of what is holy. In the same prophet,
Thus said the Lord Jehovih to Jerusalem, Your tracings and your births are of the land of the Canaanite. Your father was an Amorite and your mother a Hittite. Ezek. 16:3.
[22] In Matthew,
Brother will deliver up brother to death, and father the son; and children will rise up against parents and put them to death. And so you will be hated by everyone for My name's sake. I have come to set a man (homo) against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law; and a man's (homo) foes will be those in his own household. Whoever loves father and mother more than Me is not worthy of Me, and whoever loves son and daughter more than Me is not worthy of Me. Matt. 10:21, 22, 35-37; Luke 12:49, 52, 53.
In the same gospel,
Everyone who has left houses or brothers or sisters or father or mother or wife or children or fields for My name's sake will receive a hundredfold and will be allotted the inheritance of eternal life. Matt. 19:29; Luke 18:29, 30; Mark 10:29, 30.
In Luke,
If anyone comes to Me and does not hate his father and his mother and wife and children and brothers and sisters, yes, and even his own soul, he cannot be My disciple. Luke 14:26.
[23] In Mark,
Brother will deliver up brother to death, and the father his children, and children will rise up together against parents and will kill them; for you will be hated by all for My name's sake. Mark 13:12, 13; Luke 21:16, 17.
This refers to the close of the age and is describing the state of the Church when perverted as regards good and truth, that is to say, when evil rises up against truth, and falsity against good. The meaning of 'father' in the contrary sense as evil is evident from the places just quoted and also from the following in John,
Jesus said, If God were your father you would love Me, for from God I went forth and now come. You are of your father the devil, and your will is to do your father's desire. He was a murderer from the beginning and took no stand on the truth because the truth is not in him. When he speaks a lie he speaks from what are his own, for he is the teller of a lie and the father of it. John 8:42, 44.
Latin(1748-1756) 3703
3703. `Et dixit, Ego Jehovah Deus Abrahami patris tui': quod significet Dominum quod ab Ipso bonum illud, constare potest ex eo quod Jehovah sit ipsum Divinum Esse Domini, Qui `Deus Abrahami' dicitur ex Divino Bono; quod `Abraham' repraesentet Dominum quoad Divinum Bonum, videatur n. 2172, 2198, et quia Divinum Bonum est ex quo sunt omnia bona caelestia et spiritualia, et (t)inde quoque omnia vera, ideo dicitur hic `Abraham pater,' et quidem pater tuus, hoc est, Jacobi, cum tamen Jishak ejus pater esset; quod `pater' in sensu interno sit bonum, est inde quia bonum est ex quo omnia et singula sunt, et verum per quod omnia et singula existunt, ita ex conjugio boni et veri; ipsum caelum, quod non nisi quam ex {1}Divino Conjugio Boni et Veri consistit, est ex Divino Conjugio Boni et Veri ac Veri et Boni in Domino; [2] {2}in universa natura etiam omnia et singula ad bonum et verum se referunt; in hac enim, seu natura, repraesentantur caelestia et spiritualia bona et vera quae sunt caeli, et in caelo repraesentantur Divina Bona et Vera quae sunt Domini; inde constare potest quod bonum sit instar patris, et verum sit instar matris, et quod ideo per patrem in sensu interno Verbi significetur bonum, et per matrem verum, et quidem bonum et verum ex quibus bona et vera inferiora seu derivata, quae respective sunt sicut filiae et filii, et quoque inde filiae et filii in Verbo vocantur n. 489-491, 2362, et quoque sunt respective sicut fratres et sorores, sicut nepotes et pronepotes, sicut generi, socrus, nurus, verbo sicut consanguinitates et affinitates in omni gradu, et hoc ex conjugio boni quod pater, cum vero quod mater; quod omnia et singula in caelis se habeant secundum consanguinitates {3} amoris et fidei in Dominum, seu quod idem, boni et veri, videatur n. 685, 917, 2739, 3612, et quod antiquissimi ideo omnia et singula comparaverint conjugiis, n. 54, 55; videantur etiam, n. 718, 747, 1432, 2508, 2516, 2524, 2556. [3] Quod `pater' in sensu interno Verbi sit bonum, constare potest ex plurimis locis, ut ab his sequentibus;apud Esaiam, Attendite ad Me, {4}sectantes justitiam, quaerentes Jehovam, spectate ad petram excisi estis, et ad effossionem foveae effossi estis; spectate ad Abrahamum patrem vestrum, et ad Saram {5}parturivit vos, nam unicum vocavi eum, et benedixi ei, et multiplicabo eum; nam consolabitur Jehovah Zionem, consolabitur omnes vastitates ejus, et ponet desertum ejus sicut Eden, et solitudinem ejus sicut hortum Jehovae, li 1-3;
ibi de Domino et Ipsius Adventu agitur, ut ex singulis patet, Qui quoad Divinum Verum {6}vocatur `petra et fovea,' et quoad Divinum Bonum `Abraham pater,' et quia Divinum conjugium Boni et Veri repraesentatur per Abraham et Saram, videatur n. 1468, 1901, 1965, 1989, 2011, 2063, 2065, 2172, 2173, 2198, 2507, 2833, 2836, 2904, 3245, 3251, 3305 f., {7}dicitur Abraham pater et Sarah parturivit vos; inde est quod dicatur quod `spectarent ad petram et ad foveam,' ac ad `Abrahamum patrem et Saram'; et inde est quod immediate sequatur quod `Jehovah consolabitur Zionem,' quae quod sit Ecclesia caelestis, videatur n. 2362, et quod `consolabitur vastitates ejus, et ponet desertum ejus sicut Eden, et solitudinem ejus sicut hortum Jehovae.' [4] Simile per Abrahamum, ubi pater nominatur, alibi in Verbo, significatur, ut apud Johannem, Jesus dixit, Ego quod vidi apud Patrem Meum loquor, sic vos etiam quae vidistis apud patrem vestrum facitis; responderunt et dixerunt Ipsi, Pater noster Abrahamus est; dicit illis Jesus, Si filii Abrahami essetis, opera Abrahami faceretis,... vos facitis opera patris vestri, viii 38, 39:
et apud Matthaeum, Ne praesumite dicere in vobis ipsis, Patrem habemus Abrahamum, dico vobis, quod possit Deus ex lapidibus his excitare liberos Abrahamo; en securis ad radicem arborum jacet, omnis arbor non faciens fructum bonum exscindetur, et in ignem conjicietur, iii 9, 10:
et apud Lucam, Lazarus pauper cum moreretur, sublatus ab angelis in sinum Abrahami; mortuus etiam dives et sepultus, cum in inferno esset, tollens oculos suos. . . videret Abrahamum e longinquo, et Lazarum in sinubus ejus; (c)ille exclamans dixit, Pater Abraham miserere mei, . . . rogo te, pater, ut mittas eum in domum patris mei, xvi 19 ad f.;
in illis locis quod non Abraham intellectus sit, sed Dominus quoad Divinum Bonum, patet; quod Abraham nesciatur in caelo, et cum ille nominatur e Verbo, quod intelligatur Dominus, videatur n. 1834, 1876, 1989, 3305 f. [5] Quod `pater' sit bonum in sensu interno, constare potest {8}ab his locis; apud Mosen, Honora patrem tuum et matrem tuam, ut prolongentur dies tui super terra, quam Jehovah Deus tuus dat tibi, Exod. xx 12;
Deut. v 16;
quod hoc praeceptum, sicut reliqua decalogi, sit verum in utroque sensu, et quod in sensu interno `honorare patrem et matrem' sit amare bonum et verum, et in bono et vero Dominum, videatur n. 2609, 3690; quod `dies super terra' sint status boni inde in regno Domini, constat ex significatione `dierum' quod sint status, n. 23, 487, 488, 493, 893, 2788, et ex significatione `Canaanis' quae hic est `terra,' quod sit regnum Domini, n. 1607, 3038, 3481, et quod prolongari praedicetur de bono, n. 1613. [6] Quia per `patrem et matrem' illa significata sunt, ideo in Ecclesia repraesentativa Judaica plures leges latae sunt de parentibus et filiis, in quibus omnibus in sensu interno significatur bonum et verum, et in sensu supremo Dominus quoad Divinum Bonum et Divinum Verum; ut apud Mosen, Qui percusserit patrem suum et matrem suam, moriendo morietur:. . . si quis maledixerit patri suo vel matri suae, moriendo morietur, Exod. xxi 15, 17:
apud eundem, Quisquis vir qui maledixerit patri suo aut matri suae, occidendo occidetur: qui patri suo et matri suae maledixerit, sanguines ejus super eo, Lev. xx 9;
Maledictus qui vilipendit patrem suum et matrem suam, et dicet omnis populus amen, Deut. xxvii 16, 17:
apud Ezechielem, Ecce principes Israelis, vir juxta brachium suum, fuerunt in te, ut effundere sanguinem, patrem et matrem vilipenderunt in te, xxii 6, 7:
apud Mosen, Cum fuerit viro filius refractarius et rebellis, nullatenus oboediens voci patris sui, aut voci matris suae; et licet castigaverint illum, non tamen oboediverit illis, apprehendent illum pater ejus et mater ejus, et educent illum ad seniores urbis, et ad portam loci sui,. . . et lapidabunt illum omnes viri urbis ejus lapidibus, ut moriatur, Deut. (x)xxi 18, 19, 21;
[7] in quibus omnibus locis per `patrem et matrem' in sensu litterae intelligitur pater et mater, sed in sensu interno bonum et verum, et in supremo Dominus quoad Divinum Bonum et Divinum Verum;
ut quoque Ipse Dominus docet apud Matthaeum, Jesus extendens manum Suam super discipulos Suos, dixit, Ecce mater Mea, et fratres Mei; quisquis fecerit voluntatem Patris Mei Qui est in caelis, ille Meus frater et soror, et mater est, xii 49 [A.V. 49, 50]:
et apud eundem, Vos nolite vocari magister, unus enim est vester Magister, Christus, omnes autem vos fratres estis; et patrem ne vocetis vestrum in terra, unus namque est Pater vester Qui in caelis, xxiii 8, 9;
vocari magister et vocari pater in terra non hic interdicitur, sed agnoscere corde alium patrem quam Dominum, hoc est, cum nominatur magister et pater, ut intelligatur {9}Dominus Qui in supremo sensu per illos repraesentatur; secundum illa quae mox supra n. 3702 de antiquissimis qui caelestes homines fuerunt, dicta, quod quicquid in terra perceperunt, pro medio cogitandi de Domino illis fuerit. [8] Simile involvit quod Dominus dixit ad unum discipulorum qui dixit, Domine, permitte mihi prius abire, et sepelire patrem meum, Jesus dixit illi, Sequere Me, sine mortuos sepelire mortuos, Matth. viii 21, 22;
pater enim in terra respective ad Patrem in caelo, seu ad Dominum, est sicut mortuus ad vivum; sicut ipsa lex de honorandis parentibus est quasi mortua, nisi in illa sit honor, cultus, ac amor in Dominum, illa enim lex ab hac Divina descendit, et quia ab hac descendit, ipsum vivum quod est in illa lege, est inde, quare dixit Dominus, `sequere Me, sine mortuos sepelire mortuos': simile quoque significat quod Elias dixit ad Elisaeum, Praeterivit Elias praeter Elisaeum, et projecit togam suam super eum, qui reliquit boves, et cucurrit post Eliam, et dixit, Osculer quaeso patrem meum et matrem, deinde ibo post te; dixit ergo ei, Abi, redi, quid namque feci tibi? 1 Reg. xix 19, 20;
[9] quod per `Eliam' repraesentatus sit Dominus, videatur Praef. ad cap. xviii; et n. 2762: apud Malachiam, En Ego mittens vobis Eliam prophetam, antequam venit dies Jehovae magnus et terribilis; et convertet cor patrum ad filios, et cor filiorum ad patres illorum, ne veniem et percutiam terram devotione, iii 23, 24 [A.V. iv 5, 6]:
et apud Lucam, Angelus ad Zachariam de Johanne filio ejus, Praecedet coram Domino in spiritu et virtute Eliae; ad convertendum corda patrum ad filios, i 17;
quod hic per `patres et filios' non patres et filii intelligantur, patet, sed quod bona et vera Ecclesiae, quae Dominus restauraturus:
[10] apud Malachiam, Magnificetur Jehovah desuper termino Israelis, filius honorabit patrem, et servus dominum; quod si Pater Ego, ubi honor Meus? si Dominus Ego, ubi timor Mei? i 6;
{10}`filius' pro illis qui in Ecclesiae bono sunt, et {11}`servus' pro illis qui in Ecclesiae vero; ibi manifeste `Pater' pro Domino quoad Divinum Bonum, et `Dominus' quoad Divinum Verum: apud Davidem, [11] Pater meus et mater mea deseruerunt me, et Jehovah colligit me, Ps. xxvii 10;
`pater et mater' pro bono et vero, quae deseruisse illum dicuntur, {12}cum ex se nihil boni agi et nihil bono sciri posse animadvertitur; quod non Davidem pater et mater deseruisse intelligatur, patet: apud eundem, [12] Pulcher es longe prae filiis hominum, ...tota gloriosa filia regis, intus de implexis auri vestis ejus, loca patrum tuorum erunt filii tui, pones eos in principes in tota terra, Ps xlv 3, 14, 17 [A.V. 2, 13, 16];
ubi de Domino; `loco patrum erunt filii tui' pro quod Divina Vera erunt sicut Divina Bona, `filia regis' pro amore veri, `de implexis auri vestis' pro quali illius veri ex bono; (s)quia agitur de Domino ac Divino Humano Ipsius, ut ex toto psalmo et singulis ejus patet, constare potest quod omnia et singula ibi sint in simili praedicatione, ita quod non per `filiam regis' filia regis intelligatur, nec quod `ex implexis auri vestis ejus,' nec quod `loco patrum erunt filii,' nec quod `hi principes in tota terra,' sed quod Divina caelestia et spiritualia sint quae per unumquodvis significantur; quod `filia' sit affectio seu amor, videatur n. 490, 491, 2362; quod `rex' sit Divinum Verum, n. 1672, 1728, 2015, 2069, 3009; quod `aurem' sit bonum, n. 113, 1551, 1552; quod `implexum' praedicetur de scientifico naturali, n. 2831, hic itaque de Divino vero naturali; quod `vestis' sint talia vera quae investiunt bonum, n. 297, 2576; quod `filii qui loco patrum' sint vera boni, {13}hic Divina Vera sicut Divina Bona, n. 264, 498, 491, 533, 1147, 1729, 1733, 2159, 2623, 2803, 2813; quod `principes in tota terra' sint primaria regni et Ecclesiae Domini; quod `principes' sint primaria, n. 1482, 2089, quod `terra' sit regnum et Ecclesia Domini, n. 1413, 1607, 1733, 1850, 2117, 2118 f., 3355(s): apud Mosen, [13] Patribus tuis delectatus est Jehovah, ad amandum eos, et elegit semen eorum post eos, vos ex omnibus populis, juxta diem hunc, quare circumcidite praeputium cordis vestri, et cervicem vestram non indurate amplius, Deut. x 15, 16;
`patres' hic in sensu interno pro Ecclesia Antiqua et Antiquissima, qui ita dicti ex amore boni et veri in quo fuerint, {14}ex amore boni antiquissimi qui caelestes homines fuerint, et ex amore veri antiqui qui spirituales; illorum bona et vera in Ecclesia sunt quae vocantur semen quod {15}Jehovah elegit; quod non Abraham {16}Jishak et Jacob, (c)et hujus duodecim filii sint hic patres, {17}et populus Israeliticus et Judaicus semen, constare potest; sed dicitur de illis et ad illos ut sensus internus aliquod externum {18}et sic intelligibile homini habeat: [14]apud Esaiam, Efferent se puer contra senem, et vilis contra honoratum, quia apprehendet vir fratrem suum in domo patris sui, Vestis tibi, princeps eris nobis; ...dicet, In domo mea non panis, (et non vestis) ne ponite me principem populi, iii [5], 7;
ibi de statu Ecclesiae perverso in sensu interno agitur, quando non amplius agnoscitur verum pro vero, nec scitur quid bonum;
`apprehendet vir fratrem in domo patris sui' pro agnoscere pro bono quodcumque, `vestis' pro vero, n. 1073, 2576; `princeps' pro primario {19}doctrinae inde, n. 1482, 2089; `in domo non panis non vestis' pro quod non bonum nec verum; quod panis sit bonum, n. 276, 680, 3478; quod vestis verum, n. 297, 2576. [15]{20}Ex repraesentativis boni et veri per patrem et matrem, tum per filias et filios, in Ecclesiis repraesentativis plures leges fuerunt quae suum Divinum inde habuerunt, sicut hae sequentes:
Quod filia sacerdotis, si profanaverit se scortando, patrem suum illa profanans, igne comburetur, Lev. xxi 9; `filia sacerdotis' pro affectione boni, `pater' pro boni ex quo affectio illa, `scortari' {21}pro profanare {22}bonum; {23} quid scortari, videatur n. 2466, 2729, 3399; et quid profanare n. 1008, 1010, 1059, 2051, 3398, 3399: {24}tum, Si filia sacerdotis facta fuerit vidua aut repudiata, et semen nullum ei, redibit ad domum patris sui, secundum adolescentiam suam, de pane patris sui comedet; omnis alienus non comedet de eo, Lev. xxii 13:
[16]etiam haec lex, Si videris in captivitate uxorem pulchra forma, et desideraveris eam, ut accipias tibi in mulierem, deduces eam in medium domus tuae, et tondebit caput suum, et faciet ungues suos, et removebit vestem captivitatis suae desuper se, et sedebit in domo tua, et deflebit patrem suum et matrem suam mense dierum, et postea intrabis ad illam, et cognosces illam, et erit tibi in mulierem, Deut. xxi 11-13;
in hac lege omnia et singula (t)sunt repraesentativa veri naturalis, quod postquam purificatum est a falsis, adoptatur a bono; verum tale significatur per `uxorem in captivitate, pulchram forma,'purificatio a falsis per `deducere in medium domus, tondere caput, facere ungues, removere vestem captivitatis, et deflere patrem et matrem,' adoptatio per `postea intrare ad illam, cognoscere illam, et accipere in mulierem.' [17]Leges conjugiorum, quod intra tribum et intra familiam contraherentur; et quoque leges hereditatum, quod non transirent de tribu ad tribum, de quibus in Verbo, etiam inde suam originem habuerunt, nempe ex conjugio caelesti et spirituali in regno Domini, seu boni et veri, quae significantur per `patrem et matrem': similiter leges quae latae sunt de gradibus licitis et vetitis: unaquaevis lex de illis in Verbo se intus refert ad legem consociationis et conjunctionis boni et veri in caelo; et ad consociationes {25}mali et falsi in inferno, quae separate ab illis; de gradibus licitis et vetitis, videatur Lev. xx; {26}de hereditatibus quod non transirent de tribu in tribum; {27}et de conjugiis quod contraherentur intra tribum, Num. (x)xxvii 7-9, et alibi: quod {28}in caelis omnia et singula se habeant secundum consanguinitates et affinitates boni et veri{29}, videatur n. 685, 917, 2739, 3612. [18]{30}Quia `populus Israeliticus' regnum Domini in caelis repraesentabat, ac ita ordinem ibi caelestem, etiam mandatum fuit, ut distinguerentur secundum tribus, et secundum familias, et secundum domos patrum suorum, videatur Num. xxvi 1 ad f.; et quoque quod secundum illum ordinem casta metarentur circum tentorium conventus, et quoque quod secundum similem ordinem proficiscerentur, de quibus ita apud Mosen, Vir sub vexillo suo, in signis suis juxta domum patrum illorum castra metabuntur filii Israelis, e regione circum tentorium conventus; ...et quod sic quoque proficiscerentur, Num. ii 2, 34;
quare Cum Bileamus videret Israelem habitantem juxta tribus suas, venit super illum spiritus Dei, et edidit enuntiatum, dicens: ...Quam bona sunt tabernacula tua, Jacob, habitacula tua, Israel; sicut (x)valles plantantur, sicut horti juxta fluvium, et quae sequuntur, num. xxiv 2, 5, 6 seq.; in qua prophetia quod non Jacob nec Israel in terris, quae per ordinem illum in quo tunc illos conspiciebat, repraesentata sunt, a singulis ibi verbis patet. [19]Ex his quoque sciri potest quid per `orphanos seu pupillos,' hoc est, qui absque patre sunt, in sensu interno Verbi significatur, quod nempe illi qui in innocentiae et charitatis statu sunt, et desiderant scire et agere bonum et non possunt; in quali statu sunt illi imprimis qui extra Ecclesiam sunt, quorum curam habet Dominus, ac ut filios in altera vita adoptat; et quia illi per `orphanos' significantur, ideo. cum illi nominatur in Verbo, plerisque in locis etiam nominatur peregrini et viduae; per `peregrinos' enim significantur illi qui in bonis et veris instruuntur, n. 1463; et per `viduas' illi qui in statu boni sunt et non ita in vero, et qui in statu veri et non ita in bono, et tamen in illis esse desiderant; quia per illos tres, nempe orphanos, peregrinos et viduas, consimile quid in serie significatur, ideo in plerisque locis, ut dictum, simul nominatur, videatur Deut. xiv 29; xvi 11, 14; xxiv 17, 19; Jer. vii 6; xxii 3;
Ezech. xxii 6, 7; Zach. vii 10; Ps. xciv 6; cxlvi 9. Ex his nunc constare potest quid `pater' in genuino sensu significat, quod nempe bonum, {31}et quod in supremo sensu Dominum. [20]At quia pleraque in Verbo etiam oppositum sensum habent, ita etiam `pater,' et in illo significat verum, in opposito significat falsum; quod ita sit, constare potest a sequentibus his locis: apud Davidem, In memoriam revocabitur iniquitas patrum illius apud Jehovam, et peccatum matris illius non delebitur, Ps. cix 14:
apud eundem, Recesserunt et perfide egerunt, sicut patres eorum, aversi sunt sicut arcus fraudis, Ps. lxxviii 57:
apud Mosen, Donec residui inter vos contabescant in iniquitate sua, in terris hostium vestrorum, et etiam in iniquitatibus patrum illorum, cum illis contabescent, Lev. xxvi 39:
apud Esaiam, Parate filiis ejus mactationem, ob iniquitatem patrum eorum, et non resurgant et possideant terram, et impleantur facies terrae urbibus, xiv 21:
apud eundem, Retribuam iniquitates vestras, et iniquitates patrum vestrorum simul, lxv 7:
[21]apud Jeremiam, Pudefacti sunt domus Israelis, illi, reges illorum, principes illorum, et sacerdotes illorum, et prophetae illorum, dicentes ligno, Pater meus tu, et lapidi, Tu genuisti me, quia obverterunt mihi cervicem non facies, ii 26, 27:
apud eundem, Ego dans coram populo hoc offendicula, et offendent in illis patres et filii una, vicinus et {32}socius ejus, et peribunt, vi 21:
apud eundem, Filii colligunt ligna, et patres accendunt ignem, et feminae depsentes massam, ad faciendum placentas Melecheth, vii 18:
apud Ezechielem, Faciam in te quae non feci, et quae non facturus sum talia amplius, propter abominationes tuas, ideo patres comedent filios suos, et filii comedent patres suos, et faciam in te judicia, et dispergam omnes reliquas tuas in omnem ventum, v 9, 10;
ibi de profanatione sancti: apud eundem, Sic dixit Dominus (x)Jehovih Hierosolymae, Negotiationes tuae et generationes tuae de terra Canaanaei, pater tuus Emoraeus, et mater tua Hittaea, xvi 3:
[22]apud Matthaeum, Tradet frater fratrem in mortem, et pater filium, et insurgent liberi contra parentes, et morti dabunt illos; atque adeo eritis odio habiti a quibuscumque propter nomen Meum....Veni ad dissidendum hominem contra patrem illius, et (x)filiam contra matrem illius, et nurum contra socrum illius; et hostes hominis erunt domestici illius: quisquis amat patrem et matrem supra Me, non est Me dignus, et quisquis amat filium et filiam supra Me, non est Me dignus, x 21, 22, 35-37; Luc. xii 49, 52, 53:
apud eundem, Omnis qui reliquerit domos, aut fratres, aut sorores, aut patrem aut matrem, aut uxorem, aut liberos, aut agros, propter nomen Meum, centuplum accipiet, vitae aeternae sortietur hereditatem, xix 29; Luc. xviii 29, 30; Marc. x 29, 30:
apud Lucam, Si quis venit ad Me, et non odit patrem suum, et matrem suam, et uxorem, et liberos, et fratres et sorores, immo vero etiam animam suam, non potest discipulus Meus esse, xiv 26:
[23]apud Marcum, Tradet frater fratrem in mortem, et pater liberos, et consurgent liberi contra parentes, et occident illos, quia eritis odio habiti ab omnibus propter nomen Meum, xiii 12, 13;
Luc. xxi 16, 17;
ibi de consummatione saeculi, et describitur status Ecclesiae perversae quoad bonum et verum, quod nempe malum insurget contra verum, et falsum contra bonum: quod per `patrem' in opposito sensu significetur malum, ex nunc allatis locis patet, etiam ab hoc apud Johannem, Jesus dixit, Si Deus (t)vester Pater esset, amaretis Me, Ego enim ex Deo exivi et venio: ...vos ex patre diabolo estis, et desiderium patris vestri vultis facere; ille homicida erat ab initio, et in veritate non stetit, quia non est veritas in illo, quando loquitur mendacium, ex propriis loquitur, quia mendacium loquens est, et pater ejus, viii 38, 39, 41, 42, 44. @1 bonis et veris$ @2 universa etiam natura, in qua omnia et singula se quoque ad Bonum et Verum referunt$ @3 i et affinitates$ @4 spectantes I$ @5 Sch i (qua)$ @6 dicitur$ @7 This clause precedes videatur$ @8 a sequentibus$ @9 id quod$ @10 pater I$ @11 dominus I$ @12 cum ex se nihil boni agere, et nihil veris ire posse animadvertit, sed a Domino, quod est a Jehovah colligi. A continues but deletes quod non pater et mater illum deseruisse intelligatur, patet $ @13 seu$ @14 in I$ @15 Deus I$ @16 Isacus$ @17 nec$ @18 i determinatum$ @19 doctrinali$ @20 Quia pater repraesentabat et inde significabat bonum, et mater verum, ad in supremo sensu Dominum, ideo lex lata; (last two words deleted but necessary).$ @21 i sic$ @22 i verum et$ @23 Before filia sacerdotes A has quid scortari in sensu interno, videatur n. 2466, 2729, 3399.$ @24 in place of tum a has etiam sequentes leges ex repraesentativis boni et veri per patrem, matrem, filiam et filium, plures leges latae sunt quae quoad originem inde sunt, ut quae apud Mosen$ @25 oppositae seu inferni$ @26 et quod haereditates$ @27 quodque conjugia contraherent$ @28 enim$ @29 i in caelis$ @30 i et$ @31 ac$ @32 socrus I$