5 This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he him;
2 Male and female created he them; and blessed them, and called their name Adam, in the day when they were created.
3 And Adam lived an hundred and thirty years, and begat a son in his own likeness, and after his image; and called his name Seth:
4 And the days of Adam after he had begotten Seth were eight hundred years: and he begat sons and daughters:
5 And all the days that Adam lived were nine hundred and thirty years: and he died.
6 And Seth lived an hundred and five years, and begat Enos:
7 And Seth lived after he begat Enos eight hundred and seven years, and begat sons and daughters:
8 And all the days of Seth were nine hundred and twelve years: and he died.
9 And Enos lived ninety years, and begat Cainan:
10 And Enos lived after he begat Cainan eight hundred and fifteen years, and begat sons and daughters:
11 And all the days of Enos were nine hundred and five years: and he died.
12 And Cainan lived seventy years and begat Mahalaleel:
13 And Cainan lived after he begat Mahalaleel eight hundred and forty years, and begat sons and daughters:
14 And all the days of Cainan were nine hundred and ten years: and he died.
15 And Mahalaleel lived sixty and five years, and begat Jared:
16 And Mahalaleel lived after he begat Jared eight hundred and thirty years, and begat sons and daughters:
17 And all the days of Mahalaleel were eight hundred ninety and five years: and he died.
18 And Jared lived an hundred sixty and two years, and he begat Enoch:
19 And Jared lived after he begat Enoch eight hundred years, and begat sons and daughters:
20 And all the days of Jared were nine hundred sixty and two years: and he died.
21 And Enoch lived sixty and five years, and begat Methuselah:
22 And Enoch walked with God after he begat Methuselah three hundred years, and begat sons and daughters:
23 And all the days of Enoch were three hundred sixty and five years:
24 And Enoch walked with God: and he was not; for God took him.
25 And Methuselah lived an hundred eighty and seven years, and begat Lamech.
26 And Methuselah lived after he begat Lamech seven hundred eighty and two years, and begat sons and daughters:
27 And all the days of Methuselah were nine hundred sixty and nine years: and he died.
28 And Lamech lived an hundred eighty and two years, and begat a son:
29 And he called his name Noah, saying, This same shall comfort us concerning our work and toil of our hands, because of the ground which the Lord hath cursed.
30 And Lamech lived after he begat Noah five hundred ninety and five years, and begat sons and daughters:
31 And all the days of Lamech were seven hundred seventy and seven years: and he died.
32 And Noah was five hundred years old: and Noah begat Shem, Ham, and Japheth.
-Genesis 5 King James Version (KJV)
Arcana Coelestia, by Emanuel Swedenborg, [1749-56], tr. by John F. Potts [1905-10], at sacred-texts.com
THE CONTENTS This chapter treats specifically of the propagation of the Most Ancient Church through successive generations, almost to the flood.
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The Most Ancient Church itself, which was celestial, is what is called "Man," and a "likeness of God" (verse 1).
A second church which was not so celestial as the Most Ancient Church, is called "Seth" (verses 2, 3).
A third church was called "Enosh" (verse 6); a fourth "Kenan" (verse 9); a fifth "Mahalalel" (verse 12); a sixth "Jared" (verse 15); a seventh "Enoch" (verse 18); and an eighth church "Methuselah" (verse 21).
The church called "Enoch" is described as framing doctrine from what was revealed to and perceived by the Most Ancient Church, which doctrine, although of no use at that time, was preserved for the use of posterity. This is signified by its being said that "Enoch was no more, because God took him" (verses 22-24).
A ninth church was called "Lamech" (verse 25).
A tenth, the parent of three churches after the flood, was named "Noah." This church is to be called the Ancient Church (verses 28, 29).
"Lamech" is described as retaining nothing of the perception which the Most Ancient Church enjoyed; and "Noah" is described as a new church (verse 29).
THE INTERNAL SENSE. From what has been said and shown in the foregoing chapter, it is evident that by names are signified heresies and doctrines. Hence it may be seen that by the names in this chapter are not meant persons, but things, and in the present instance doctrines, or churches, which were preserved, notwithstanding the changes they underwent, from the time of the Most Ancient Church even to "Noah." But the case with every church is that in course of time it decreases, and at last remains among a few; and the few with whom it remained at the time of the flood were called "Noah." [2] That the true church decreases and remains with but few, is evident from other churches which have thus decreased. Those who are left are in the Word called "remains" and a "remnant" and are said to be "in the midst" or "middle" "of the land." And as this is the case in the universal, so also it is in the particular, or as it is with the church, so it is with every individual man; for unless remains were preserved by the Lord in everyone, he must needs perish... since spiritual and celestial life are in the remains. So also in the general or universal-if there were not always some with whom the church, or true faith, remained, the human race would perish; for, as is generally known, a city, nay, sometimes a whole kingdom, is saved for the sake of a few. It is in this respect with the church as it is with the human body; so long as the heart is sound, life is possible for the neighboring viscera, but when the heart is enfeebled, the other parts of the body cease to be nourished, and the man dies. The last remains are those which are signified by "Noah;" for (as appears from Gen. 6:12, as well as from other places) the whole earth had become corrupt... [4]...That a city is preserved for the sake of the remains of the church, is evident from what was said to Abraham concerning Sodom: Abraham said, Peradventure ten may be found there; and He said, I will not destroy it for ten's sake. (Gen. 18:32)
Verse 1. This is the book of the births of Man. In the day that God created Man, in the likeness of God made He him. The "book of the births" is an enumeration of those who were of the Most Ancient Church; "in the day that God created Man" denotes his being made spiritual; and "in the likeness of God made He him" signifies that he was made celestial: thus it is a description of the Most Ancient Church.
That the "book of the births" is an enumeration of those who were of the Most Ancient Church, is very evident from what follows, for from this to the eleventh chapter, that is, to the time of Eber, names never signify persons, but actual things. In the most ancient time mankind were distinguished into houses, families, and nations; a house consisting of the husband and wife with their children, together with some of their family who served; a family, of a greater or lesser number of houses, that lived not far apart and yet not together; and a nation, of a larger or smaller number of families.
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The reason why they dwelt thus alone by themselves, distinguished only into houses, families, and nations, was that by this means the church might be preserved entire, that all the houses and families might be dependent on their parent, and thereby remain in love and in true worship. It is to be remarked also that each house was of a peculiar genius [distinctive character or spirit,] distinct from every other; for it is well known that children, and even remote descendants, derive from their parents a particular genius, and such marked characteristics that they can be distinguished by the face, and by many other peculiarities. Therefore, in order that there might not be a confounding, but an exact distinction, it pleased the Lord that they should dwell in this manner. Thus the church was a living representative of the kingdom of the Lord; for in the Lord's kingdom there are innumerable societies, each one distinct from every other, according to the differences of love and faith. This, as observed above, is what is meant by "living alone" and by "dwelling in tents." For the same reason also it pleased the Lord that the Jewish Church should be distinguished into houses, families, and nations, and that everyone should contract marriage within his own family; but concerning this, of the Lord's Divine mercy hereafter.
That by "Lamech" is signified a church wherein the perception of truth and good was so general and obscure as to be next to none, consequently a church vastated, appears from what was said in the preceding chapter, and from what follows in the next verse. "Lamech" in the preceding chapter has nearly the same signification as in this, namely, vastation (concerning which see Gen. 4:18, 19, 23, 24) ...By "Methuselah" ...is signified something that is about to die; and by "Lamech" what is destroyed.
That by the "day in which God created Man" is signified his being made spiritual, and that by "God making him in His likeness" is signified his being made celestial, appears from what was said and shown above...
That a "likeness of God" is a celestial man, and an "image of God" a spiritual man, has also been previously shown. An "image" is preparatory to a "likeness" and a "likeness" is a real resemblance, for a celestial man is entirely governed by the Lord, as His "likeness."
Since therefore the subject here treated of is the birth or propagation of the Most Ancient Church, this is first described as coming from a spiritual to a celestial state, for the propagations follow from this.
Verse 2. Male and female created He them, and blessed them, and called their name Man, in the day when they were created. By "male and female" is signified the marriage between faith and love; by "calling their name Man" is signified that they were the church, which, in an especial sense, is called "Man."...
That "Man" is the Most Ancient Church has been often said and shown above... From this the celestial church is called Man, as being a likeness, and from this the spiritual church is afterwards so called because it was an image. But in a general sense everyone is called a man who has human understanding; for man is man by virtue of understanding, and according thereto one person is more a man than another, although the distinction of one man from another ought to be made according to his faith as grounded in love to the Lord...
The reason why he is called "Adam" is that the Hebrew word "Adam" signifies "man;" but that he is never properly called "Adam" by name, but "Man" is very evident from this passage and also from former ones, in that [in some cases] he is not spoken of in the singular number, but in the plural, and also from the fact that the term is predicated of both the man and the woman, both together being called "Man." That it is predicated of both, everyone may see from the words, for it is said, "He called their name Man, in the day that they were created;" and in like manner in the first chapter: "Let us make man in our image, and let them have dominion over the fish of the sea" (Gen. 1:27-28). Hence also it may appear that the subject treated of is not the creation of some one man who was the first of mankind, but the Most ancient Church.
By "calling a name" or "calling by name" is signified in the Word to know the quality of things, as was shown above, and in the present case it has relation to the quality of the Most Ancient Church, denoting that man was taken from the ground, or regenerated by the Lord, for the word "Adam" means "ground;" and that afterwards when he was made celestial he became most eminently "Man" by virtue of faith originating in love to the Lord.
That they were called "Man" in the day that they were created, appears also from the first chapter (Gen.1:26-27), that is, at the end of the sixth day, which answers to the evening of the sabbath, or when the sabbath or seventh day began; for the seventh day, or sabbath, is the celestial man, as was shown above.
Verse 3. And Man lived a hundred and thirty years, and begat into his likeness, after his image, and called his name Seth. By a "hundred and thirty years" there is signified the time before the rise of a new church, which, being not very unlike the Most Ancient, is said to be born "into its likeness, and after its image;" but the term "likeness" has relation to faith, and "image" to love. This church was called "Seth."
What the "years" and the "numbers of years" which occur in this chapter, signify in the internal sense, has hitherto been unknown. Those who abide in the literal sense suppose them to be secular years, whereas from this to the twelfth chapter there is nothing historical according to its appearance in the literal sense, but all things in general and every single thing in particular contain other matters. And this is the case not only with the names, but also with the numbers. In the Word frequent mention is made of the number three, and also of the number seven, and wheresoever they occur they signify something holy or most sacred in regard to the states which the times or other things involve or represent; and they have the same signification in the least intervals of time as in the greatest... Thus... the thousand years in which Satan was to be bound (Rev. 20:2, 7), and the thousand years of the first resurrection (Rev. 20:4-6), by no means signify a thousand years, but their states; for as "days" are used to express states, as shown above, so also are "years," and the states are described by the number of the years. Hence it is evident that the times in this chapter also involve states; for every church was in a different state of perception from the rest, according to the differences of genius, hereditary and acquired [characteristics.]
By the names which follow: "Seth" "Enosh" "Kenan" "Mahalalel" "Jared" "Enoch" "Methuselah" "Lamech" "Noah" are signified so many churches, of which the first and principal was called "Man." The chief characteristic of these churches was perception, wherefore the differences of the churches of that time were chiefly differences of perception. I may here mention concerning perception, that in the universal heaven there reigns nothing but a perception of good and truth, which is such as cannot be described, with innumerable differences, so that no two societies enjoy similar perception; the perceptions there existing are distinguished into genera and species, and the genera are innumerable, and the species of each genus are likewise innumerable; but concerning these, of the Lord's Divine mercy hereafter. Since then there are innumerable genera, and innumerable species in each genus, and still more innumerable varieties in the species, it is evident how little-so little that it is almost nothing the world at this day knows concerning things celestial and spiritual, since they do not know even what perception is, and if they are told, they do not believe that any such thing exists; and so with other things also. The Most Ancient Church represented the celestial kingdom of the Lord, even as to the generic and specific differences of perception; but whereas the nature of perception, even in its most general aspect, is at this day utterly unknown, any account of the genera and species of the perceptions of these churches would necessarily appear dark and strange. They were at that time distinguished into houses, families, and nations, and contracted marriage within their houses and families, in order that genera and species of perceptions might exist, and be derived from the parents precisely as are the propagations of native character; wherefore those who were of the Most Ancient Church dwell together in heaven...
Verse 4. And the days of Man after he begat Seth were eight hundred years, and he begat sons and daughters. By "days" are signified times and states in general; by "years" times and states in special; by "sons and daughters" are signified the truths and goods which they perceived.
That by "days" are signified times and states in general, was shown in the first chapter, where the "days" of creation have no other signification. In the Word it is very usual to call all time "days" as is manifestly the case in the present verse, and in those which follow (5, 8, 11, 14, 17, 20, 23, 27, 31); and therefore the states of the times in general are likewise signified by "days;" and when "years" are added, then by the seasons of the years are signified the qualities of the states, thus states in special. The most ancient people had their numbers, by which they signified various things relating to the church, as the numbers "three" "seven" "ten" "twelve" and many that were compounded of these and others, whereby they described the states of the church; wherefore these numbers contain arcana [or secrets] which would require much time to explain. It was an account or reckoning of the states of the church. The same thing occurs in many parts of the Word, especially the prophetical. In the rites of the Jewish Church also there were numbers, both of times and measures, as for instance in regard to the sacrifices, meat-offerings, oblations, and other things, which everywhere signify holy things, according to their application. The things here involved, therefore, in the number "eight hundred" and in the next verse, in the number "nine hundred and thirty" and in the numbers of years in the verses following-namely, the changes of state of their church as applied to their own general state-are too many to be recounted. In a future part of this work, of the Lord's Divine mercy we shall take occasion to show what the simple numbers up to "twelve" signify, for until the signification of these is known, it would be impossible to apprehend the signification of the compound numbers.
That "days" signify states in general, and "years" states in special... [3] In the literal sense it must needs appear as if "day" signifies time, but in the internal sense it signifies state. The angels, who are in the internal sense, do not know what time is, for they have no sun and moon that distinguish times; consequently they do not know what days and years are, but only what states are and the changes thereof; and therefore before the angels, who are in the internal sense, everything relating to matter, space, and time disappears...
That by "sons and daughters" are signified the truths and goods which they had a perception of, and indeed by "sons" truths, and by "daughters" goods, is evident from many passages in the Prophets; for in the Word, as also in olden time, the conceptions and births of the church are called "sons and daughters"...
In the Word "daughters" frequently denote goods... Hence churches are called "daughters" by virtue of goods, as the "daughter of Zion" and the "daughter of Jerusalem" (Isa. 37:22, and in many other places)...
The same things are signified by "sons" and "daughters" in this chapter (verses 4, 7, 10, 13, 16, 19, 26, 30), but such as is the church, such are the "sons and daughters" that is, such are the goods and truths; the truths and goods here spoken of are such as were distinctly perceived, because they are predicated of the Most Ancient Church, the principal and parent of all the other and succeeding churches.
Verse 5. And all the days that Man lived were nine hundred and thirty years, and he died. By "days" and "years" are here signified times and states, as above by "Man's dying" is signified that such perception no longer existed.
That by "days" and "years" are signified times and states needs no further explication [to explain or analyze,] except to say that in the world there must needs be times and measures, to which numbers may be applied because they are in the [outer] ultimates of nature; but whenever they are applied in the Word, the numbers of the days and years, and also of the measures, have a signification abstractedly from the times and measures, in accordance with the signification of the number...
That he "died" signifies that there was no longer such perception, is evident from the signification of the word "die" which is, that a thing ceases to be such as it has been. Thus in John: Unto the angel of the church in Sardis write, These things saith He that hath the seven spirits, and the seven stars; I know thy works, that thou art said to live, but art dead; be watchful, and strengthen the things which remain, that are ready to die; for I have not found thy works perfect before God (Rev. :3:1-2)...
How the Most Ancient Church decreased cannot appear unless it be known what perception is, for it was a perceptive church, such as at this day does not exist. The perception of a church consists in this, that its members perceive from the Lord what is good and true, like the angels; not so much what the good and truth of civic society is, but the good and truth of love to the Lord and of faith in Him...
Verse 6. And Seth lived a hundred and five years, and begat Enosh. "Seth" as was observed, is a second church, less celestial than the Most Ancient Church, its parent, yet one of the most ancient churches; that he "lived a hundred and five years" signifies, as before, times and states; that he "begat Enosh" signifies that from them there descended another church that was called "Enosh."
That "Seth" is a second church less celestial than the Most Ancient Church, its parent, yet one of the most ancient churches, may appear from what was said above concerning Seth (verse 3). The case with churches, as we have said, is that by degrees, and in process of time, they decrease as to essentials, owing to the cause above mentioned.
That he "begat Enosh" signifies that from them there descended another church called "Enosh" is evident from the fact that in this chapter the names signify nothing else than churches.
Verses 7, 8. And Seth lived after he begat Enosh eight hundred and seven years, and begat sons and daughters. And all the days of Seth were nine hundred and twelve years, and he died. The "days" and numbers of "years" signify here as before the times and states. "Sons and daughters" too have the same signification as before; and so likewise as the statement that he "died."
Verse 9. And Enosh lived ninety years, and begat Kenan. By "Enosh" as before said, is signified a third church, still less celestial than the church "Seth" yet one of the most ancient churches; by "Kenan" is signified a fourth church, which succeeded the former ones...
These three churches, "Man" "Seth" and "Enosh" constitute the Most Ancient Church, but still with a difference of perfection as to perceptions: the perceptive faculty of the first church gradually diminished in the succeeding churches... Perfection consists in the faculty of perceiving distinctly, which faculty is diminished when the perception is less distinct and more general; an obscurer perception then succeeds in the place of that which was clearer, and thus it begins to vanish away.
The perceptive faculty of the Most Ancient Church consisted not only in the perception of what is good and true, but also in the happiness and delight arising from well-doing; without such happiness and delight in doing what is good the perceptive faculty has no life, but by virtue of such happiness and delight it receives life. The life of love, and of the derivative faith, such as the Most Ancient Church enjoyed, is life while in the performance of use, that is, in the good and truth of use: from use, by use, and according to use, is life given by the Lord; there can be no life in what is useless, for whatever is useless is cast away. In this respect the most ancient people were likenesses of the Lord, and therefore in perceptive powers they became images of Him. The perceptive power consists in knowing what is good and true, consequently what is of faith: he who is in love is not delighted in knowing, but in doing what is good and true, that is, in being useful.
Verses 10, 11. And Enosh lived after he begat Kenan eight hundred and fifteen years, and begat sons and daughters. And all the days of Enosh were nine hundred and five years, and he died. Here in like manner the "days" and numbers of "years" and also "sons and daughters" and his "dying" signify like things.
"Enosh" as before observed, is a third church, yet one of the most ancient churches, but less celestial, and consequently less perceptive, than the church "Seth;" and this latter was not so celestial and perceptive as the parent church, called "Man." These three are what constitute the Most Ancient Church...
Verse 12. And Kenan lived seventy years, and begat Mahalalel. By "Kenan" is signified a fourth church, and by "Mahalalel" a fifth.
The church called "Kenan" is not to be so much reckoned among those three more perfect ones, inasmuch as perception, which in the former churches had been distinct, began now to become general...
Verses 13, 14. And Kenan lived after he begat Mahalalel eight hundred and forty years, and begat sons and daughters. And all the days of Kenan were nine hundred and ten years, and he died. The "days" and numbers of "years" have the same signification here as before. "Sons and daughters" here also signify truths and goods, whereof the members of the church had a perception, but in a more general manner. That he "died" signifies in like manner the cessation of such a state of perception...
Verse 15. And Mahalalel lived sixty and five years, and begat Jared. By "Mahalalel" is signified, as before said, a fifth church; by "Jared" a sixth.
As the perceptive faculty decreased, and from being more particular or distinct, became more general or obscure, so also did the life of love or of uses; for as is the life of love or of uses, so is the perceptive faculty. From good to know truth is celestial; the life of those who constituted the church called "Mahalalel" was such that they preferred the delight from truths to the delight from uses, as has been given me to know by experience among their like in the other life.
Verses 16, 17. And Mahalalel lived after he begat Jared eight hundred and thirty years, and begat sons and daughters. And all the days of Mahalalel were eight hundred ninety and five years, and he died. It is the same with these words as with the like words before.
Verse 18. And Jared lived a hundred sixty and two years, and begat Enoch. By "Jared" as before said, is signified a sixth church; by "Enoch" a seventh.
Concerning the church called "Jared" nothing is related; but its character may be known from the church "Mahalalel" which preceded it, and the church "Enoch" which followed it, between which two it was intermediate.
Verses 19, 20. And Jared lived after he begat Enoch eight hundred years, and begat sons and daughters. And all the days of Jared were nine hundred sixty and two years, and he died. The signification of these words also is similar to that of the like words above... The number of the years does not signify the age of any particular man, but the times and states of the church.
Verse 21. And Enoch lived sixty and five years, and begat Methuselah. By "Enoch" as before said, is signified a seventh church; and by "Methuselah" an eighth.
The quality of the church "Enoch" is described in the following verses.
Verse 22. And Enoch walked with God after he begat Methuselah three hundred years, and begat sons and daughters. To "walk with God" signifies doctrine concerning faith. That he "begat sons and daughters" signifies doctrinal matters concerning truths and goods.
There were some at that time who framed doctrines from the things that had been matters of perception in the most ancient and succeeding churches, in order that such doctrine might serve as a rule whereby to know what was good and true: such persons were called "Enoch." This is what is signified by the words, "and Enoch walked with God;" and so did they call that doctrine; which is likewise signified by the name "Enoch" which means to "instruct." The same is evident also from the signification of the expression to "walk" and from the fact that he is said to have "walked with God" not "with Jehovah:" to "walk with God" is to teach and live according to the doctrine of faith, but to "walk with Jehovah" is to live the life of love. To "walk" is a customary form of speaking that signifies to live, as to "walk in the law" to "walk in the statutes" to "walk in the truth." To "walk" has reference properly to a way, which has relation to truth, consequently to faith, or the doctrine of faith...
Verses 23, 24. And all the days of Enoch were three hundred sixty and five years. And Enoch walked with God, and he was no more, for God took him. By "all the days of Enoch being three hundred sixty and five years" is signified that they were few. By his "walking with God" is signified, as above, doctrine concerning faith. By "he was no more, for God took him" is signified the preservation of that doctrine for the use of posterity.
As to the words "he was no more, for God took him" signifying the preservation of that doctrine for the use of posterity, the case with Enoch, as already said, is that he reduced to doctrine what in the Most Ancient Church had been a matter of perception, and which in the time of that church was not allowable; for to know by perception is a very different thing from learning by doctrine... To those who learn by perception, the Lord grants to know what is good and true by an inward way; but to those who learn from doctrine, knowledge is given by an external way, or that of the bodily senses; and the difference is like that between light and darkness. Consider also that the perceptions of the celestial man are such as to admit of no description, for they enter into the most minute and particular things, with all variety according to states and circumstances. But as it was foreseen that the perceptive faculty of the Most Ancient Church would perish, and that afterwards mankind would learn by doctrines what is true and good, or by darkness would come to light, it is here said that "God took him" that is, preserved the doctrine for the use of posterity.
The state and quality of the perception with those who were called "Enoch" have also been made known to me. It was a kind of general obscure perception without any distinctness...
Verse 25. And Methuselah lived a hundred eighty and seven years, and begat Lamech. By "Methuselah" is signified an eighth church, and by "Lamech" a ninth.
Nothing is mentioned concerning the quality of this church; but that its perceptive faculty was general and obscure, is evident from the description of the church called "Noah;" so that perfection decreased, and with perfection wisdom and intelligence.
Verses 26, 27. And Methuselah lived after he begat Lamech seven hundred eighty and two years, and begat sons and daughters. And all the days of Methuselah were nine hundred and sixty and nine years, and he died. These words have a like signification.
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Verse 28. And Lamech lived a hundred eighty and ten years, and begat a son. By "Lamech" is here signified a ninth church, wherein the perception of truth and good was so general and obscure that it was next to none, so that the church was vastated. By the "son" is signified the rise of a new church.
527. That by "Lamech" is signified a church wherein the perception of truth and good was so general and obscure as to be next to none, consequently a church vastated, appears from what was said in the preceding chapter, and from what follows in the next verse. "Lamech" in the preceding chapter has nearly the same signification as in this, namely, vastation (concerning which see Gen. 4:18, 19, 23, 24) ...By "Methuselah" ...is signified something that is about to die; and by "Lamech" what is destroyed.
Verse 29. And he called his name Noah, saying, He shall comfort us from our work, and the toil of our hands, out of the ground which Jehovah hath cursed. By "Noah" is signified the Ancient Church. By "comforting us from our work and the toil of our hands, out of the ground which Jehovah hath cursed" is signified doctrine, whereby what had been perverted would be restored.
That by "Noah" is signified the Ancient Church, or the parent of the three churches after the flood, will appear from the following pages, where Noah is largely treated of.
By the names in this chapter, as we have said, are signified churches, or what is the same, doctrines; for the church exists and has its name from doctrine; thus by "Noah" is signified the Ancient Church, or the doctrine that remained from the Most Ancient Church. How the case is with churches or doctrines has already been stated, namely, that they decline, until there no longer remains anything of the goods and truths of faith, and then the church is said in the Word to be vastated. But still remains are always preserved, or some with whom the good and truth of faith remain, although they are few; for unless the good and truth of faith were preserved in these few, there would be no conjunction of heaven with mankind. As regards the remains that are in a man individually, the fewer they are the less can the matters of reason and knowledge that he possesses be enlightened, for the light of good and truth flows in from the remains, or through the remains, from the Lord. If there were no remains in a man he would not be a man, but much viler than a brute; and the fewer remains there are, the less is he a man, and the more remains there are, the more is he a man. Remains are like some heavenly star, which, the smaller it is the less light it gives, and the larger, the more light. The few things that remained from the Most Ancient Church were among those who constituted the church called Noah; but these were not remains of perception, but of perfection, and also of doctrine derived from the things of perception in the most ancient churches; and therefore a new church was now raised up by the Lord, which being of an entirely different native character from the most ancient churches, is to be called the Ancient Church-Ancient from the fact that it existed at the close of the ages before the flood, and during the first period after it. Of this church, by the Divine mercy of the Lord, more will be said hereafter.
That by "comforting us from our work and the toil of our hands, out of the ground which Jehovah hath cursed" is signified doctrine, whereby what had been perverted would be restored, will also appear, of the Lord's Divine mercy, in the following pages. By "work" is signified that they could not perceive what is true except with labor and distress. By the "toil of the hands out of the ground which Jehovah hath cursed" is signified that they could do nothing good. Thus is described "Lamech" that is, the vastated church. There is "work and labor of the hands" when, from themselves or from their Own, men must seek out what is true and do what is good. That which comes of this is the "ground which Jehovah hath cursed" that is, nothing comes of it but what is false and evil. (But what is signified by "Jehovah cursing" may be seen above, n. 245.) To "comfort" has reference to the "son" or Noah, whereby is signified a new regeneration, thus a new church, which is the Ancient Church. By this church, or "Noah" is therefore likewise signified rest, and comfort that comes from rest, just as it was said of the Most Ancient Church that it was the seventh day, in which the Lord rested. (See n. 84-88.)
Verses 30, 31. And Lamech lived after he begat Noah five hundred ninety and five years, and begat sons and daughters. And all the days of Lamech were seven hundred seventy and seven years, and he died. By "Lamech" as before said, is signified the church vastated. By "sons and daughters" are signified the conceptions and births of such a church.
As nothing more is related concerning Lamech than that he begat sons and daughters, which are the conceptions and births of such a church, we shall dwell no longer on the subject. What the births were, or the "sons and daughters" appears from the church; for such as is the church, such are the births from it. Both the churches called "Methuselah" and "Lamech" expired just before the flood.
Verse 32. And Noah was a son of five hundred years; and Noah begat Shem, Ham, and Japheth. By "Noah" as has been said, is signified the Ancient Church. By "Shem, Ham, and Japheth" are signified three Ancient Churches, the parent of which was the Ancient Church called "Noah."...
As in the foregoing pages much has been said about the perception possessed by the churches that existed before the flood, and as at this day perception is a thing utterly unknown, so much so that some may imagine it to be a kind of continuous revelation, or to be something implanted in men; others that it is merely imaginary, and others other things; and as perception is the very Celestial itself given by the Lord to those who are in the faith of love, and as there is perception in the universal heaven of endless variety: therefore in order that there may be among men some conception of what perception is, of the Lord's Divine mercy I may in the following pages describe the principal kinds of perception that exist in the Heavens...
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