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Arcana Coelestia, by Emanuel Swedenborg, [1749-56], tr. by John F. Potts [1905-10], at sacred-texts.com

Arcana Coelestia

From the universal heaven bearing relation to the Lord, and all there in both general and particular bearing relation to the Very and Only Being both in the universal as a whole and in its most individual constituents, there comes order, there comes union, there comes mutual love, and there comes happiness; for so each person regards the welfare and happiness of all, and all that of each one.

That all the joy and happiness in heaven are from the Lord alone, has been shown me by many experiences, of which the following may be related. I saw that with the utmost diligence some angelic spirits were fashioning a lampstand with its lamps and flowers of the richest ornamentation in honor of the Lord. For an hour or two I was permitted to witness with what great pains they labored to make everything about it beautiful and representative, they supposing that they were doing it of themselves. But to me it was given to perceive that of themselves they could devise nothing at all. At last after some hours they said that they had formed a very beautiful representative candelabrum in honor of the Lord, whereat they rejoiced from their very hearts. But I told them that of themselves they had devised and formed nothing at all, but the Lord alone for them. At first they would scarcely believe this, but being angelic spirits they were enlightened, and confessed that it was so. So it is with all other representative things, and with everything of affection and thought in both general and particular, and also with heavenly joys and felicities-the very smallest bit of them is from the Lord alone.

They who are in mutual love in heaven are continually advancing to the springtime of their youth, and to a more and more gladsome and happy spring the more thousands of years they live, and this with continual increase to eternity, according to the advance and degree of mutual love, charity, and faith. Those of the female sex who have died in old age and enfeebled with years, and who have lived in faith in the Lord, in charity toward the neighbor, and in happy conjugial love with their husbands, after a succession of years come more and more into the bloom of youth and early womanhood, and into a beauty that surpasses all idea of beauty such as is ever perceptible to the natural sight; for it is goodness and charity forming and presenting their own likeness, and causing the delight and beauty of charity to shine forth from every least feature of the countenance, so that they are the very forms of charity: some have beheld them and been amazed. The form of charity, as is seen to the life in the other world, is such that it is charity itself that portrays and is portrayed, and this in such a manner that the whole angel, and especially the face, is as it were charity, the charity both plainly appearing to the view and being perceived by the mind. When this form is beheld, it is unutterable beauty that affects with charity the very inmost life of the beholder's mind. Through the beauty of this form the truths of faith are presented to view in an image, and are even perceived from it. Such forms, or such beauties, do those become in the other life who have lived in faith in the Lord, that is, in the faith of charity. All the angels are such forms, with countless variety, and of such is heaven. CHAPTER 6. 1. And it came to pass that man began to multiply himself upon the faces of the ground, and daughters were born unto them. 2. And the sons of God saw the daughters of man that they were good; and they took to themselves wives of all that they chose. 3. And Jehovah said, My spirit shall not reprove man forever, for that he is flesh; and his days shall be a hundred and twenty years. 4. There were Nephilim in the earth in those days; and most especially after the sons of God went in unto the daughters of man, and they bare to them; the same became mighty men, who were of old, men of renown. 5. And Jehovah saw that the evil of man was multiplied on the earth, and that all the imagination of the thoughts of his heart was only evil every day. 6. And it repented Jehovah that He had made man on the earth, and it grieved Him at His heart. 7. And Jehovah said, I will destroy man whom I have created, from upon the faces of the ground, both man and beast, and creeping thing, and fowl of the heavens; for it repenteth me that I have made him. 8. And Noah found grace in the eyes of Jehovah.

THE CONTENTS The subject here treated of is the state of the people before the flood.

That with man, where the church was, cupidities-which are the "daughters"-began to reign. Also that they conjoined the doctrinal things of faith with their cupidities, and thus confirmed themselves in evils and falsities, which is signified by "the sons of God taking to themselves wives of the daughters of man" (verses 1, 2).

And whereas there were thus no remains of good and truth left, it is foretold that man should be differently formed, in order that he might have remains, which are "a hundred and twenty years" (verse 3).

Those who immersed the doctrinal things of faith in their cupidities, and in consequence of this as well as of the love of self conceived dreadful persuasions of their own greatness in comparison with others, are signified by the "Nephilim" (verse 4).

In consequence of this there no longer remained any will or perception of good and truth (verse 5).

The mercy of the Lord is described by "repenting and grieving at heart" (verse 6). That they became such that their cupidities and persuasions must needs prove fatal to them (verse 7). Therefore in order that the human race might be saved, a new church should arise, which is "Noah" (verse 8).

THE INTERNAL SENSE Before proceeding further we may mention how the case was with the church before the flood. Speaking generally, it was as with succeeding churches, as with the Jewish Church before the Lord's advent, and the Christian Church after His advent, in that it had corrupted and adulterated the knowledges of true faith; but specifically, as regards the man of the church before the flood, he in course of time conceived direful persuasions, and immersed the goods and truths of faith in foul cupidities, insomuch that there were scarcely any remains in them. When they came into this state they were suffocated as if of themselves, for man cannot live without remains; for, as we have said, it is in the remains that the life of man is superior to that of brutes. From remains, that is, through remains from the Lord, man is able to be as man, to know what is good and true, to reflect upon matters of every kind, and consequently to think and to reason; for in remains alone is there spiritual and celestial life.

But what are remains? They are not only the goods and truths that a man has learned from the Lord's Word from infancy, and has thus impressed on his memory, but they are also all the states thence derived, such as states of innocence from infancy; states of love toward parents, brothers, teachers, friends; states of charity toward the neighbor, and also of pity for the poor and needy; in a word, all states of good and truth. These states together with the goods and truths impressed on the memory, are called remains, which are preserved in man by the Lord and are stored up, entirely without his knowledge, in his internal man, and are completely separated from the things that are proper to man, that is, from evils and falsities. All these states are so preserved in man by the Lord that not the least of them is lost, as I have been given to know from the fact that every state of a man, from his infancy to extreme old age, not only remains in the other life, but also returns; in fact his states return exactly as they were while he lived in this world. Not only do the goods and truths of memory thus remain and return, but also all states of innocence and charity. And when states of evil and falsity recur-for each and all of these, even the smallest, also remain and return-then these states are tempered by the Lord by means of the good states. From all this it is evident that if a man had no remains he must necessarily be in eternal damnation. (See what was said before at n. 468.)

The people before the flood were such that at last they had almost no remains, because they were of such a genius that they became imbued with direful and abominable persuasions concerning all things that occurred to them or came into their thought, so that they would not go back from them one whit, for they were possessed with the most enormous love of self, and supposed themselves to be as gods, and that whatever they thought was Divine. No such persuasion has ever existed in any people before or since, for it is deadly or suffocative, and therefore in the other life the antediluvians cannot be with any other spirits, for when they are present they take away from them all power of thought by injecting their fearfully determined persuasions, not to mention other matters which of the Lord's Divine mercy shall be spoken of in what follows.

When such a persuasion takes possession of a man, it is like a glue which catches in its sticky embrace the goods and truths that otherwise would be remains, the result of which is that remains can no longer be stored up, and those which have been stored up can be of no use; and therefore when these people arrived at the summit of such persuasion they became extinct of their own accord, and were suffocated by an inundation not unlike a flood; and therefore their extinction is compared to a "flood" and also, according to the custom of the most ancient people, is described as one.

Verse I. And it came to pass that man began to multiply himself upon the faces of the ground, and daughters were born unto them. By "man" [homo] is here signified the race of mankind existing at that time. By the "faces of the ground" is signified all that tract where the church was. By "daughters" are here signified the things appertaining to the will of that man, consequently cupidities.

That by "man" is here signified the race of mankind existing at that time, and indeed a race which was evil or corrupt, appears from the following passages: "My spirit shall not reprove man forever, for that he is flesh" (verse 3). "The evil of man was multiplied on the earth, and the imagination of the thoughts of his heart was only evil" (verse 5). "I will destroy man whom I have created" (verse 7); and in the following chapter (Gen. 7:21-22), "All flesh died that crept upon the earth, and every man, in whose nostrils was the breath of the spirit of lives." Of man it has already been said that the Lord alone is Man, and that from Him every celestial man, or celestial church, is called "man." Hence all of other churches are called men; and so is everyone, no matter of what faith, to distinguish him from the brutes. But still a man is not a man, and distinct from the brutes, except by virtue of remains, which are of the Lord. From these also a man is called man, and inasmuch as he is so called by reason of remains, which belong to the Lord, it is from Him that he has the name of man be he ever so wicked, for a man is by no means man, but the vilest of brutes, unless he has remains.

That by the "faces of the ground" is signified all that region where the church was, is evident from the signification of "ground;" for in the Word there is an accurate distinction made between "ground" and "earth;" by "ground" is everywhere signified the church, or something belonging to the church; and from this comes the name of "man" or "Adam" which is "ground;" by "earth" in various places is meant where there is no church, or anything belonging to the church, as in the first chapter, where "earth" only is named, because as yet there was no church, or regenerate man. The "ground" is first spoken of in the second chapter, because then there was a church. In like manner it is said here, and in the following chapter (Gen. 7:4, 23), that "every substance should be destroyed from off the faces of the ground" signifying in the region where the church was; but in Gen. 7:3, speaking of a church about to be created, it is said, "to keep seed alive on the faces of the ground." "Ground" has the same signification everywhere in the Word; as in Isaiah: Jehovah will have mercy on Jacob, and will yet choose Israel, and will set them upon their own ground, and the peoples shall take them, and shall bring them to their place, and the house of Israel shall inherit them on the ground of Jehovah (Isa. 14:1-2), speaking of the church that has been made; whereas where there is no church it is in the same chapter called "earth" (Isa. 14:9, 12, 16, 20-21, 25-26). [2] Again: And the ground of Judah shall be a terror unto Egypt; in that day there shall be five cities in the land of Egypt speaking with the lip of Canaan (Isa. 19:17-18), where "ground" signifies the church, and "land" where there is no church. In the same: The earth shall reel to and fro like a drunkard; Jehovah shall visit upon the army of the height in the height, and upon the kings of the ground on the ground (Isa. 24:20-21). In Jeremiah: Because of the ground that is worn, because there was no rain on the earth, the husbandmen were ashamed, they covered their heads, yea, the hind also calved in the field (Jer. 14:4-5), where "earth" is that which contains the "ground" and "ground" that which contains the "field." [3] In the same: He brought the seed of the house of Israel from the northern land, from all the lands whither I have driven them, and they shall dwell on their own ground (Jer. 23:8), where "land" and "lands" are where there are no churches; "ground" where there is a church or true worship. Again: I will give the remains of Jerusalem, them that are left in this land, and them that dwell in the land of Egypt, and I will deliver them to commotion, for evil to all the kings of the earth, and I will send the sword, the famine, and pestilence among them, till they be consumed from off the ground which I gave to them and to their fathers (Jer. 24:8-10), where "ground" signifies doctrine and the worship thence derived; and in like manner in the same Prophet, chapter 25:5. [4] In Ezekiel: I will gather you out of the lands wherein ye have been scattered, and ye shall know that I am Jehovah when I shall bring you again into the ground of Israel, into the land for which I lifted up My hand to give it to your fathers (Ezek. 20:41-42), where "ground" signifies internal worship; it is called "land" when there is no internal worship. In Malachi: I will rebuke him that consumeth for your sakes, and he shall not corrupt for you the fruit of the ground, nor shall the vine be bereaved for you in the field and all nations shall call you blessed, because ye shall be a delightsome land (Mal. 3:11-12), where "land" denotes the containant, and therefore it plainly denotes man, who is called "land" when "ground" denotes the church, or doctrine. [5] In Moses: Sing, O ye nations, His people, He will make expiation for His ground, His people (Deut. 32:43), evidently signifying the Church of the Gentiles, which is called "ground." In Isaiah: Before the child shall know to refuse the evil and choose the good, the ground shall be forsaken, which thou abhorrest in presence of both her kings speaking of the advent of the Lord; that the "ground will be forsaken" denotes the church, or the true doctrine of faith. That "ground" and "field" are so called from being sown with seed, is evident; as in Isaiah: Then shall he give rain of thy seed wherewith thou shalt sow the ground; the oxen also and the young asses that labor on the ground (Isa. 30:23-24). And in Joel: The field is laid waste, and the ground hath mourned, because the corn is laid waste (Joel 1:10). Hence then it is evident that "man" who in the Hebrew tongue is called "Adam" from "ground" signifies the church.

All that region is called the region of the church where those live who are instructed in the doctrine of true faith; as the land of Canaan, when the Jewish Church was there, and Europe, where the Christian Church now is; the lands and countries outside of this are not the region of the church, or the "faces of the ground." Where the church was before the flood, may also appear from the lands which the rivers encompassed that went forth from the garden of Eden, by which in various parts of the Word are likewise described the boundaries of the land of Canaan; and also from what follows concerning the Nephilim that were "in the land;" and that these Nephilim dwelt in the land of Canaan is evident from what is said of the sons of Anak: that they were "of the Nephilim" (Num. 13:33).

That "daughters" signify such things as are of the will of that man, consequently cupidities, is evident from what was said and shown concerning "sons and daughters" in the preceding chapter (Gen. 5:4), where "sons" signify truths, and "daughters" goods. "Daughters" or goods, are of the will, but such as a man is, such is his understanding and such his will, thus such are the "sons and daughters." The present passage treats of man in a corrupt state, who has no will, but mere cupidity instead of will, which is supposed by him to be will, and is also so called. What is predicated is in accordance with the quality of the thing whereof it is predicated, and that the man of whom the daughters are here predicated was a corrupt man, has been shown before. The reason why "daughters" signify the things of the will, and, where there is no will of good, cupidities; and why "sons" signify the things of the understanding, and, where there is no understanding of truth, phantasies, is that the female sex is such, and so formed, that the will or cupidity reigns in them more than the understanding. Such is the entire disposition of their fibers, and such their nature, whereas the male sex is so formed that the intellect or reason rules, such also being the disposition of their fibers and such their nature. Hence the marriage of the two is like that of the will and the understanding in every man; and since at this day there is no will of good, but only cupidity, and still something intellectual, or rational, can be given, this is why so many laws were enacted in the Jewish Church concerning the prerogative of the husband [vir], and the obedience of the wife.

Verse 2. And the sons of God saw the daughters of man that they were good, and they took to themselves wives of all that they chose. By the "sons of God" are signified the doctrinal things of faith. By "daughters" here as before, cupidities. By the "sons of God seeing the daughters of man that they were good, and taking to themselves wives of all that they chose" is signified that the doctrinal things of faith conjoined themselves with cupidities, in fact with any cupidities whatever.

That by the "sons of God" are signified doctrinal things of faith, is evident from the signification of "sons" (concerning which just above, and also in the preceding chapter, verse 4, where "sons" signify the truths of the church). The truths of the church are doctrinal things, which regarded in themselves were truths because those here treated of had them by tradition from the most ancient people, and therefore they are called the "sons of God;" they are so called also relatively, because cupidities are called the "daughters of man." The quality of the members of this church is here described, namely, that they immersed the truths of the church, which were holy, in their cupidities, and thereby defiled them; and in this way they confirmed the principles of which they were so strongly persuaded. How this occurred may be easily conceived by anyone, from observing what passes in himself and others: those who persuade themselves in regard to any subject, confirm themselves in such persuasion by everything which they imagine to be true, even by what they find contained in the Word of the Lord; for while they cling to principles which they have received, and have become persuaded of, they make everything favor and assent to them. And the more anyone is under the influence of self-love, the more firmly he holds them. Such was this race, concerning whom of the Lord's Divine mercy hereafter, when we come to treat of their direful persuasions, which strange to say are such that they are never allowed to flow in by reasonings, but only from cupidities, for otherwise they would kill everything rational in the spirits present. Hence it appears what is signified by the "sons of God seeing the daughters of man, that they were good, and taking to themselves wives of all that they chose" namely, that they conjoined the doctrinal things of faith with their cupidities, in fact with any cupidities.

When a man is of such a character that he immerses the truths of faith in his insane cupidities, he then profanes the truths, and deprives himself of remains, which although they remain cannot be brought forth, for as soon as they are brought forth they are again profaned by things that are profane for profanations of the Word produce as it were a callosity, which causes an obstruction, and absorbs the goods and truths of remains. Therefore let man beware of the profanation of the Word of the Lord, which contains the eternal truths wherein is life, although one who is in false principles does not believe that they are truths.

Verse 3. And Jehovah said, My spirit shall not reprove man forever, for that he is flesh; and his days shall be a hundred and twenty years. By "Jehovah's saying My spirit shall not always reprove man" is signified that man would not be so led any longer; "for that he is flesh" signifies because he had become corporeal; "and his days shall be a hundred and twenty years" signifies that he ought to have remains of faith. It is also a prediction concerning a future church.

That by Jehovah's saying My spirit shall not forever reprove man is signified that man would not be so led any longer, is evident from what has gone before and from what follows; from what has gone before in that men had become such, through the immersion of the doctrinal things or truths of faith in cupidities, that they could no longer be reproved, that is, know what evil is; all capacity to perceive truth and good having been extinguished through their persuasions, so that they believed that only to be true that was in conformity with their persuasions; and in regard to what follows, that after the flood the man of the church became different, in that with him conscience succeeded in place of perception, through which he could be reproved. "Reproof by the spirit of Jehovah" therefore signifies an inward dictate, a perception, or a conscience; and the "spirit of Jehovah" signifies the influx of what is true and good; as also in Isaiah: I will not contend to eternity, neither will I be forever wroth, for the spirit would overwhelm before me, and the souls I have made (Isa. 57:16).

That "flesh" signifies that man had become corporeal, appears from the signification of "flesh" in the Word, where it is used to signify both every man in general, and also, specifically, the corporeal man. It is used to signify every man, in Joel: I will pour out My spirit upon all flesh, and your sons and your daughters shall prophesy (Joel 2:28), where "flesh" signifies man, and "spirit" the influx of truth and good from the Lord. In David: Thou that hearest prayers, unto Thee shall all flesh come (Ps. 65:2),where "flesh" denotes every man. In Jeremiah: Cursed is the man that trusteth in man, and maketh flesh his arm (Jer. 17:5), where "flesh" signifies man, and "arm" power. In Ezekiel: That all flesh may know (Ezek. 21:4-5). In Zechariah: Be silent, all flesh, before Jehovah (Zech. 2:13), where "flesh" denotes every man. [2] That it signifies specifically the corporeal man, is evident from Isaiah: The Egyptian is man and not God, and his horses are flesh and not spirit (Isa. 31:3), signifying that their memory-knowledge [scientificum] is corporeal; "horses" here and elsewhere in the Word denoting the rational. Again: He shall withdraw to the right hand, and shall be hungry; and he shall devour on the left hand, and they shall not be satisfied; they shall eat everyone the flesh of his own arm (Isa. 9:20), signifying such things as are man's own, which are all corporeal. In the same: He shall consume from the soul, and even the flesh (Isa. 10:18), where "flesh" signifies corporeal things. Again: The glory of Jehovah shall be revealed, and all flesh shall see it together; the voice said, Cry; and he said, What shall I cry? All flesh is grass (Isa. 40:5-6), "flesh" here signifies every man who is corporeal. [3] In the same: In fire will Jehovah dispute, and with His sword with all flesh, and the slain of Jehovah shall be multiplied (Isa. 66:16), where "fire" signifies the punishment of cupidities; the "sword" the punishment of falsities; and "flesh" the corporeal things of man. In David: God remembered that they were flesh, a breath that passeth away, and cometh not again (Ps. 78:39), speaking of the people in the wilderness desiring flesh, because they were corporeal; their desiring flesh represented that they desired only things corporeal (Num. 11:32-34).

That by the days of man being a hundred and twenty years is signified that he ought to have remains of faith, appears from what has been said in the foregoing chapter (Gen. 5:3-4), concerning "days" and "years" signifying times and states; and also from the circumstance of the most ancient people from numbers variously compounded signifying states and changes of states in the church; but the nature of their ecclesiastical computation is now totally lost. Here in like manner numbers of years are mentioned, whose signification it is impossible for anyone to understand, unless he be first acquainted with the hidden meaning of each particular number from "one" to "twelve" and so on. It plainly appears that they contain within them something else that is secret, for that men were to live a "hundred and twenty years" has no connection with the preceding part of the verse, nor did they live one hundred and twenty years, as is evident from the people after the flood (chapter 11), where it is said of Shem that "he lived after he begat Arphaxad five hundred years;" and that Arphaxad lived after be begat Selah "four hundred and three years;" and that Selah lived after he begat Eber "four hundred and three years;" and that Eber lived after he begat Peleg "four hundred and thirty years;" and that Noah lived after the flood "three hundred and fifty years" (Gen. 9:28), and so on. But what is involved in the number "one hundred and twenty" appears only from the meaning of "ten" and "twelve" which being multiplied together make one hundred and twenty, and from the signification of these component numbers it may be seen that "one hundred and twenty" signifies the remains of faith. The number "ten" in the Word, as also "tenths" signify and represent remains, which are preserved by the Lord in the internal man, and which are holy, because they are of the Lord alone; and the number "twelve" signifies faith, or all things relating to faith in one complex; the number therefore that is compounded of these, signifies the remains of faith.

That the number "ten" and also "tenths" signify remains, is evident from the following passages of the Word: Many houses shall be a desolation, great and fair, without an inhabitant; for ten acres of vineyard shall yield one bath, and the seed of a homer shall yield an ephah (Isa. 5:9-10), speaking of the vastation of things spiritual and celestial: "ten acres of vineyard making a bath" signifies that the remains of things spiritual were so few; and "the seed of a homer yielding an ephah" signifies that there were so few remains of things celestial. In the same: And many things are forsaken in the midst of the land, yet in it shall be a tenth part, and it shall return, and nevertheless it shall be consumed (Isa. 6:12-13); where the "midst of the land" signifies the internal man; a "tenth part" signifies the smallness of the remains. In Ezekiel: Ye shall have balances of justice, and an ephah of justice, and a bath of justice: the ephah and the bath shall be of one measure, the bath to contain the tenth of a homer, and an ephah the tenth of a homer; the measure thereof shall be after the homer; and the ordinance of oil, a bath of oil, the tenth of a bath out of a kor, ten baths to the homer, for ten baths are a homer (Ezek. 45:10-11, 14); in this passage the holy things of Jehovah are treated of by measures, whereby are signified the kinds of the holy things; by "ten" are here signified the remains of celestial and of the derivative spiritual things; for unless such holy arcana were contained herein, what could be the use or intent of describing so many measures determined by numbers, as is done in this and the former chapters in the same Prophet, where the subject is the heavenly Jerusalem and the New Temple? [2] In Amos: The virgin Israel is fallen, she shall no more rise. Thus saith the Lord Jehovih, The city that went out a thousand shall have a hundred remaining, and that which went out a hundred, shall have ten remaining to the house of Israel (Amos 5:2-3), where, speaking of remains, it is said that very little would be left, being only a "tenth part" or remains of remains. Again: I abhor the pride of Jacob and his palaces, and will shut up the city, and its fullness, and it shall come to pass if there shall be left ten men in one house they shall even die (Amos 6:8-9), speaking of remains which should scarcely remain. In Moses: An Ammonite or Moabite shall not come into the congregation of Jehovah, even the tenth generation of them shall not come into the congregation of Jehovah to eternity (Deut. 23:3); "an Ammonite and a Moabite" signify the profanation of the celestial and spiritual things of faith, the "remains" of which are spoken of in what precedes. [3] Hence it appears also that "tenths" represent remains. And so in Malachi: Bring ye all the tithes [tenths] into the treasure-house, that there may be booty in My house, and let them prove Me, bestir ye in this, if I will not open for you the cataracts of heaven, and pour you out a blessing (Mal. 3:10); "that there may be booty in My house" signifies remains in the internal man, which are compared to "booty" because they are insinuated as by stealth among so many evils and falsities; and it is by these remains that all blessing comes. That all man's charity comes by the remains which are in the internal man, was also represented in the Jewish Church by this statute: that when they had made an end of tithing all the tithes, they should give to the Levite, to the stranger, to the fatherless, and to the widow (Deut. 26:12 seq.). [4] Inasmuch as remains are of the Lord alone, therefore the tenths are called "holiness to Jehovah"; as in Moses: All the tenths of the land, of the seed of the land, of the fruit of the tree, they are Jehovah's, holiness to Jehovah: all the tenths of the herd and of the flock, whatsoever passeth under the (pastoral) rod, the tenth shall be holiness to Jehovah (Lev. 27:30-31). That the Decalogue consisted of "ten" precepts, or "ten" words, and that Jehovah wrote them on tables (Deut. 10:4), signifies remains, and their being written by the hand of Jehovah signifies that remains are of the Lord alone; their being in the internal man was represented by the tables.

That the number "twelve" signifies faith, or the things of love and the derivative faith in one complex, might also be confirmed by many passages from the Word, as from the "twelve" sons of Jacob and their names, the "twelve" tribes of Israel, and the Lord's "twelve" apostles; but concerning these of the Lord's Divine mercy hereafter, especially in Genesis 29 and 30.

From these numbers alone it is evident what the Word of the Lord contains in its bosom and interior recesses, and how many arcana are concealed therein which do not at all appear to the naked eye. And so it is everywhere: there are like things in every word.

That with the antediluvians here treated of there were few and almost no remains, will be manifest from what, of the Lord's Divine mercy, will be said of them hereafter; and as no remains could be preserved among them, it is here foretold of the new church called "Noah" that it should have remains; concerning which also, of the Lord's Divine mercy hereafter.

Verse 4. There were Nephilim in the earth in those days; and especially after the sons of God went in unto the daughters of man, and they bare to them, the same became mighty men, who were of old, men of renown. By "Nephilim" are signified those who through a persuasion of their own loftiness and preeminence made light of all things holy and true; "and especially after the sons of God went in unto the daughters of man, and they bare to them" signifies that this occurred when they immersed the doctrinals of faith in their cupidities, and formed persuasions of what is false; they are called "mighty men" from their love of self; "of old, men of renown" signifies that there had been such before.

That by the "Nephilim" are signified those who through a persuasion of their own loftiness and preeminence made light of all things holy and true, appears from what precedes and what follows, namely, that they immersed the doctrinals of faith in their cupidities, signified by the "sons of God going in unto the daughters of man, and their bearing unto them." Persuasion concerning self and its phantasies increases also according to the multitude of things that enter into it, till at length it becomes indelible; and when the doctrinals of faith are added thereto, then from principles of the strongest persuasion they make light of all things holy and true, and become "Nephilim." That race, which lived before the flood, is such that they so kill and suffocate all spirits by their most direful phantasies (which are poured forth by them as a poisonous and suffocating sphere) that the spirits are entirely deprived of the power of thinking, and feel half dead; and unless the Lord by His coming into the world had freed the world of spirits from that poisonous race, no one could have existed there, and consequently the human race, who are ruled by the Lord through spirits, would have perished. They are therefore now kept in a hell under as it were a misty and dense rock, under the heel of the left foot, nor do they make the slightest attempt to rise out of it. Thus is the world of spirits free from this most dangerous crew, concerning which and its most poisonous sphere of persuasions, of the Lord's Divine mercy hereafter. These are they who are called "Nephilim" and who make light of all things holy and true. Further mention is made of them in the Word, but their descendants were called "Anakim" and "Rephaim." That they were called "Anakim" is evident from Moses: There we saw the Nephilim, the sons of Anak, of the Nephilim, and we were in our own eyes as grasshoppers, and so we were in their eyes (Num. 13:33). That they were called "Rephaim" appears also from Moses: The Emim dwelt before in the land of Moab, a people great, and many, and tall, as the Anakim, who also were accounted Rephaim, as the Anakim, and the Moabites call them Emim (Deut. 2:10-11). The Nephilim are not mentioned anymore, but the Rephaim are, who are described by the prophets to be such as are above stated; as in Isaiah: Hell low down has been in commotion for thee, to meet thee in coming, it hath stirred up the Rephaim for thee (Isa. 14:9), speaking of the hell which is the abode of such spirits. In the same: Thy dead shall not live, the Rephaim shall not arise, because thou hast visited and destroyed them, and made all their memory to perish (Isa. 26:14), where also their hell is referred to, from which they shall no more rise again. In the same: Thy dead shall live, my corpse, they shall rise again; awake and sing, ye that dwell in the dust, for the dew of herbs is thy dew; but thou shalt cast out the land of the Rephaim (Isa. 26:19); "the land of the Rephaim" is the hell above spoken of. In David: Wilt Thou show a wonder to the dead? Shall the Rephaim arise, shall they confess to Thee? (Ps. 88:10), speaking in like manner concerning the hell of the Rephaim, and that they cannot rise up and infest the sphere of the world of spirits with the very direful poison of their persuasions. But it has been provided by the Lord that mankind should no longer become imbued with such dreadful phantasies and persuasions. Those who lived before the flood were of such a nature and genius that they could be imbued, for a reason as yet unknown, concerning which, of the Lord's Divine mercy hereafter.

After that the sons of God came in unto the daughters of men, and they bare to them. That this signifies that they became Nephilim when they had immersed the doctrinals of faith in their cupidities, is evident from what was said and shown above in verse 2, namely, that the "sons of God" signify the doctrinal things of faith, and that "daughters" signify cupidities. The birth thereby produced must needs make light of and profane the holy things of faith, for the cupidities of man, being those of the love of self and of the world, are altogether contrary to what is holy and true. Now in man cupidities prevail, so that when what is holy and true, and is acknowledged to be such, is immersed in cupidities, it is all over with the man, for the cupidities cannot be rooted out and separated; they cling to every idea, and in the other life it is ideas that are communicated from one to another, so that as soon as any idea of what is holy and true is brought forth, what is profane and false is joined to it, which is instantly perceived. Therefore such persons have to be separated and thrust down into hell.

That the Nephilim are called "mighty men" from the love of self, is evident from various passages of the Word, where such are called "mighty"; as in Jeremiah: The mighty ones of Babel have ceased to fight, they sit in their holds, their might faileth, they are become as women (Jer. 51:30), where the "mighty ones of Babel" denote those who are eaten up with the love of self. In the same: A sword is against the liars, and they shall be insane, a sword is against her mighty ones, and they shall be dismayed (Jer. 50:36). Again: I saw them dismayed, and turning away back, their mighty ones were broken in pieces, and have been put to flight, and looked not back; fear was round about; the swift shall not flee away, nor the mighty one escape; come up, ye horses, and rage, ye chariots, and let the mighty ones go forth, Cush, Put, the Lydians (Jer. 46:5-6, 9), speaking of persuasion from reasonings. Again: How say ye, We are mighty, and men of strength for war? Moab is laid waste (Jer. 48:14-15). Again: The city is taken, and the strongholds, it has been seized, and the heart of the mighty men of Moab in that day is become as the heart of a woman in her pangs (Jer. 48:41). In like manner it is said: The heart of the mighty ones of Edom (Jer. 49:22). Again: Jehovah hath redeemed Jacob, and hath avenged him from the hand of him that was mightier than he (Jer. 31:11), where "mighty" is expressed by another term. That the Anakim, who were of the Nephilim, were called "mighty ones" is evident from Moses: Thou passest over Jordan today, to go in to possess nations greater and more numerous than thyself, cities great and fortified to heaven, a people great and tall, the sons of the Anakim, whom thou knowest, and of whom thou hast heard; who shall stand before the sons of Anak? (Deut. 9:1-2).

Verse 5. And Jehovah saw that the evil of man was multiplied in the earth, and that all the imagination of the thoughts of his heart was only evil every day. "Jehovah saw that the evil of man was multiplied on the earth" signifies that there began to be no will of good; "all the imagination of the thoughts of his heart was only evil every day" signifies that there was no perception of truth and good.

That by the evil of man being multiplied in the earth is signified that there began to be no will of good, is evident from what was said above, namely, that there was no longer any will, but only cupidity; and from the signification of "man in the earth." In the literal sense the "earth" is where man is. In the internal sense it is where the love is, and as love is of the will, or of the cupidity, the earth is taken to mean the will itself of man. For man is man from willing, and not so much from knowing and understanding, because these flow out from his will; whatever does not flow out from his will he is willing neither to know nor understand; nay, even when he is speaking or doing something that he does not will, still there is something of the will remote from the speech or action that governs him. That the "land of Canaan" or the "holy land" denotes love, and consequently the will of the celestial man, might be confirmed by many passages from the Word; in like manner, that the lands of various nations denote their loves, which in general are the love of self and the love of the world; but as this subject so often recurs, it need not be dwelt upon here. Hence it appears that by "the evil of man on the earth" is signified his natural evil, which is of the will, and which is said to be "multiplied" because it was not so depraved in all but that they wished good for others, yet for the sake of themselves; but that the perversion became complete, is signified by the "imagination of the thoughts of the heart."

The imagination of the thoughts of the heart was only evil every day, signifies that there was no perception of truth and good, for the reason, as before said and shown, that they immersed the doctrinal things of faith in their filthy cupidities, and when this occurred all perception was lost, and in place thereof a dreadful persuasion succeeded, that is, a most deep-rooted and deadly phantasy, which was the cause of their extinction and suffocation. This deadly persuasion is here signified by "the imagination of the thoughts of the heart;" but by "the imagination of the heart" without the word "thoughts" is signified the evil of the love of self, or of cupidities, as in the following chapter, where Jehovah said, after Noah had offered a burnt offering: "I will not again curse the ground for man's sake, because the imagination of the heart of man is evil from his childhood" (8:21). An "imagination" is that which man invents for himself, and of which he persuades himself; as in Habakkuk: What profiteth a graven image, that the fashioner thereof hath graven it ? the molten image and teacher of lies, that the fashioner trusteth to his imagination, to make dumb idols (Hab. 2:18) a "graven image" signifies false persuasions originating in principles conceived and hatched out by one's self; the "fashioner" is one who is thus self-persuaded, of whom this "imagination" is predicated. In Isaiah: Your overturn: shall the potter be reputed as the clay, that the work should say to him that made it, He made me not; and the thing fashioned say to him that fashioned it, He had no understanding? (Isa. 29:16) the "thing fashioned" here signifies thought originating in man's Own, and the persuasion of what is false thence derived. A "thing fashioned" or "imagined" in general, is what a man invents from the heart or will, and also what he invents from the thought or persuasion, as in David: Jehovah knoweth our fashioning [figmentum], He remembereth that we are dust (Ps. 103:14). In Moses: I know his imagination that he doeth this day, before I bring him into the land (Deut. 31:21). 586a. Verse 6. And it repented Jehovah that He made man on the earth, and it grieved Him at His heart. That He "repented" signifies mercy; that He "grieved at the heart" has a like signification; to "repent" has reference to wisdom; to "grieve at the heart" to love.

That it repented Jehovah that He made man on the earth signifies mercy, and that "He grieved at the heart" has a like signification, is evident from this, that Jehovah never repents, because He foresees all things from eternity both in general and in particular; and when He made man, that is, created him anew, and perfected him till he became celestial, He also foresaw that in process of time he would become such as is here described, and because He foresaw this He could not repent. This appears plainly from what Samuel said: The invincible one of Israel doth not lie, nor repent, for He is not a man that He should repent (1 Sam. 15:29). And in Moses: God is not a man that He should lie, or the son of man that He should repent; hath He said, and shall He not do? or hath He spoken, and shall He not make it good? (Num. 23:19). But to "repent" signifies to be merciful. The mercy of Jehovah, or of the Lord, includes everything that is done by the Lord toward mankind, who are in such a state that the Lord pities them, each one according to his state; thus He pities the state of him whom He permits to be punished, and pities him also to whom He grants the enjoyment of good; it is of mercy to be punished, because mercy turns all the evil of punishment into good; and it is of mercy to grant the enjoyment of good, because no one merits anything that is good; for all mankind are evil, and of himself everyone would rush into hell, wherefore it is of mercy that he is delivered thence; nor is it anything but mercy, inasmuch as He has need of no man. Mercy has its name from the fact that it delivers man from miseries 587-1 and from hell; thus it is called mercy in respect to mankind, because they are in such a state of misery, and it is the effect of love toward them all, because all are so.

But it is predicated of the Lord that He "repents" and "is grieved at heart" because there appears to be such a feeling in all human mercy, so that what is said here of the Lord's "repenting" and "grieving" is spoken according to the appearance, as in many other passages in the Word. What the mercy of the Lord is none can know, because it infinitely transcends the understanding of man; but what the mercy of man is we all know to be to repent and grieve; and unless a man were to form his idea of mercy according to his own apprehension, he could not have any conception of it, and thus he could not be instructed; and this is the reason why human properties are often predicated of the attributes of Jehovah or the Lord, as that Jehovah or the Lord punishes, leads into temptation, destroys, and is angry; when yet He never punishes anyone, never leads any into temptation, never destroys any, and is never angry. But as even such things as these are predicated of the Lord, it follows that repentance also and grief may be predicated of Him; for the predication of the one follows from that of the other, as plainly appears from the following passages in the Word. [2] In Ezekiel: Mine anger shall be consummated, I will make my wrath to rest, and it shall repent Me (Ezek. 5:13). Here, because "anger" and "wrath" are predicated, " repentance" is predicated also. In Zechariah: As I thought to do evil when your fathers provoked Me to anger, saith Jehovah Zebaoth, and it repented Me not, so again I will think in those days to do good unto Jerusalem and to the house of Judah (Zech. 8:14, 15). Here it is said that Jehovah "thought to do evil" and yet He never thinks to do evil to any, but good to all and to everyone. In Moses, when he prayed forbearance of the face of Jehovah: Turn from the wrath of Thine anger and repent Thee of this evil against Thy people; and Jehovah repented of the evil which He said He would do unto His people (Exod. 32:12, 14). Here also the "wrath of anger" is attributed to Jehovah, and consequently "repentance." In Jonah, the king of Nineveh said: Who knoweth whether God will not turn and repent, and turn from the heat of His anger, that we perish not? (Jonah 3:9). In like manner here "repentance" is predicated because "anger" is. [3] In Hosea: My heart is turned within me; My repentings are kindled together; I will not execute the wrath of Mine anger (Hosea 11:8, 9) where likewise it is said of the heart that" repentings were kindled" just as in the passage we are considering it is said that He "grieved at heart." Repentings" plainly denote great mercy. So in Joel: Turn unto Jehovah your God; for He is gracious and compassionate, slow to anger and plenteous in mercy, and repenteth of the evil (Joel 2:13) where also to " repent" manifestly denotes mercy. In Jeremiah: If so be they will hearken, and turn every man from his evil way, and it repent Me of the evil (Jer. 26:3), signifying to have mercy. Again: If that nation turn from their evil, it shall repent Me of the evil (Jer. 18:8); where also to "repent" denotes to have mercy provided they would turn. For it is man who turns the Lord's mercy away from himself: the Lord never turns it away from man.

From these and many other passages it is evident that the Word was spoken according to the appearances with man. Whoever therefore desires to confirm false principles by the appearances according to which the Word was spoken, can do so by passages without number. But it is one thing to confirm false principles by the Word, and another to believe in simplicity what is in the Word. He who confirms false principles, first assumes a principle which he will not at all recede from, nor in the least yield, but scrapes together and accumulates confirmations wherever he can, thus also from the Word, until he so strongly persuades himself that he can no longer see the truth. But he who simply or with simple heart believes, does not first assume principles, but thinks that because the Lord has thus said it is true; and if instructed from other sayings of the Word how it is to be understood, he acquiesces and rejoices in his heart. Even the man who in simplicity believes that the Lord is angry, punishes, repents, and grieves, and so believing is afraid of evil and does good, takes no harm; for this belief causes him to believe also that the Lord sees everything; and being in such a belief he is afterwards enlightened in other matters of faith, if not before, then in the other life. Very different is the case with those who in agreement with a foul love of self or of the world persuade themselves to believe certain things that are deduced from the principles they have already adopted.

That "repenting" has reference to wisdom, and "grieving at heart" to love, cannot be explained to human apprehension, save in accordance with the things that are with man, that is, by means of appearances. In every idea of thought in man there is something from the understanding and from the will, or from his thought and his love. Whatever idea does not derive anything from his will or love is not an idea, for otherwise than from his will he cannot think at all. There is a kind of marriage, perpetual and indissoluble, between the thought and the will, so that in the ideas of man's thought there inhere or adhere the things that are of his will or his love. From this state of things in man it may as it were be known, or rather it seems possible to form some idea of what is contained in the Lord's mercy, namely, wisdom and love. Thus in the Prophets, especially in Isaiah, there are almost everywhere double expressions concerning everything; one involving what is spiritual, the other what is celestial. The spiritual of the Lord's mercy is wisdom; the celestial is love.

Verse 7. And Jehovah said, I will destroy man whom I have created from upon the faces of the ground; both man and beast, and creeping thing, and fowl of the heavens; for it repenteth Me that I have made them. "Jehovah said, I will destroy man" signifies that man would extinguish himself; "whom I have created, from upon the faces of the ground" signifies the man of the posterity of the Most Ancient Church; "both man and beast and creeping thing" signifies that whatsoever is of the will would extinguish him; "and fowl of the heavens" is whatever is of the understanding or thought; "for it repenteth Me that I have made them" signifies as before, compassion.

Jehovah said, I will destroy man. That this signifies that man would extinguish himself, is evident from what has been explained before, namely, that it is predicated of Jehovah or the Lord that He punishes, that He tempts, that He does evil, that He destroys or kills, and that He curses. As for example, that He slew Er, Judah's firstborn; and Onan, another son of Judah (Gen. 38:7, 10); that Jehovah smote all the firstborn of Egypt (Exod. 12:12, 29). And so in Jeremiah: Whom I have slain in Mine anger and in My wrath (Jer. 33:5). In David: He cast upon them the wrath of His anger; vehement anger, and fury and straitness, a sending of evil angels (Ps. 78:49). In Amos: Shall evil befall a city, and Jehovah hath not done it? (Amos 3:6). In John: Seven golden vials full of the wrath of God who liveth forever and ever (Rev. 15:1, 7; 16:1).All these things are predicated of Jehovah, although entirely contrary to His nature. They are predicated of Him for the reason explained before; and also in order that men may first form the very general idea that the Lord governs and disposes all things both in general and in particular; and may afterwards learn that nothing of evil is from the Lord, much less does He kill; but that it is man who brings evil upon himself, and ruins and destroys himself-although it is not man, but evil spirits who excite and lead him; and yet it is man, because he believes that he is himself the doer. So now here it is said of Jehovah that He would "destroy man" when in fact it was man who would destroy and extinguish himself. [2] The state of the case may be very evident from those in the other life who are in torment and in hell, and who are continually lamenting and attributing all the evil of punishment to the Lord. So in the world of evil spirits there are those who make it their delight, even their greatest delight, to hurt and punish others; and those who are hurt and punished think it is from the Lord. But they are told, and it is shown them, that not the least of evil is from the Lord, but they bring it upon themselves; for such is the state and such the equilibrium of all things in the other life that evil returns upon him who does evil, and becomes the evil of punishment; and for the same reason it is inevitable. This is said to be permitted for the sake of the amendment of the evil. But still the Lord turns all the evil of punishment into good; so that there is never anything but good from the Lord. But hitherto no one has known what permission is; what is permitted is believed to be done by Him who permits, because He permits. But the fact is quite otherwise, concerning which, of the Lord's Divine mercy hereafter.

Whom I have created, from upon the faces of the ground. That this signifies the man from the posterity of the Most Ancient Church, is evident not only from its being said, the man whom He had "created" that is, whom He had regenerated; and afterwards whom He had "made" that is, had perfected, or regenerated until he became celestial; but also from its being said "from upon the faces of the ground." The "ground" is where the church is, as has been shown before. The same is evident from the fact that those are treated of who immersed the doctrinal things of faith in their cupidities; and those who had not doctrinal things of faith could not do so. They who are outside the church are in ignorance of truth and good, and those who are in ignorance may be in a kind of innocence while speaking and acting somewhat contrary to the truths and goods of faith; for they may act from a certain zeal for the worship with which they have been imbued from infancy, and which they therefore believe to be true and good. But the case is entirely different with those who have the doctrine of faith among them. These can mingle truths with falsities, and holy things with profane. Hence their lot in the other life is much worse than the lot of those who are called Gentiles, concerning whom, of the Lord's Divine mercy hereafter.

Both man and beast, and creeping thing. That this signifies that whatsoever is of the will would extinguish him, is evident from the signification of "man" of "beast" and of "creeping thing." Man is man solely from the will and understanding, by which he is distinguished from brutes; in all other respects he is very similar to them. In the case of these men all will of good and understanding of truth had perished. In place of a will of good there followed insane cupidities, in place of an understanding of truth insane phantasies; and these were commingled with their cupidities, so that after they had thus as it were destroyed remains, they could not but be extinguished. That all things of the will are called "beasts" and "creeping things" is evident from what has been said before concerning beasts and creeping things. But here, because of the character of the man treated of, good affections are not signified by "beasts" but evil, consequently cupidities; and by "creeping things" pleasures, both bodily and sensuous. That such things are signified by "beasts" and "creeping things" needs no further confirmation from the Word, because they have been treated of before (see n. 45, 46, 142, 143).

That the fowl of the heavens signifies whatever is of the understanding, that is, of thought, may also be seen above (n. 40).

Verse 8. And Noah found grace in the eyes of Jehovah. By "Noah" is signified a new church. That he "found grace in the eyes of Jehovah" signifies that the Lord foresaw that the human race might thus be saved.

By "Noah" is signified a new church, which is to be called the Ancient Church, for the sake of distinction between the Most Ancient Church, which was before the flood, and that which was after the flood. The states of these two churches were entirely different. The state of the Most Ancient Church was such that they had from the Lord a perception of good and the derivative truth. The state of the Ancient Church, or "Noah" became such that they had a conscience of good and truth. Such as is the difference between having perception and having conscience, such was the difference of state of the Most Ancient and the Ancient Churches. Perception is not conscience: the celestial have perception; the spiritual have conscience. The Most Ancient Church was celestial, the Ancient was spiritual. [2] The Most Ancient Church had immediate revelation from the Lord by consort with spirits and angels, as also by visions and dreams; whereby it was given them to have a general knowledge of what was good and true; and after they had acquired a general knowledge, these general leading principles, as we may call them, were confirmed by things innumerable, by means of perceptions; and these innumerable things were the particulars or individual things of the general principles to which they related. Thus were the general leading principles corroborated day by day; whatever was not in agreement with the general principles they perceived not to be so; and whatever was in agreement with them they perceived to be so. Such also is the state of the celestial angels. [3] The general principles of the Most Ancient Church were heavenly and eternal truths-as that the Lord governs the universe, that all good and truth is from the Lord, that all life is from the Lord, that man's Own is nothing but evil, and in itself is dead; with many others of similar character. And they received from the Lord a perception of countless things that confirmed and supported these truths. With them love was the principal of faith. By love it was given them of the Lord to perceive whatever was of faith, and hence with them faith was love, as was said before. But the Ancient Church became entirely different, concerning which of the Lord's Divine mercy hereafter.

He found grace in the eyes of Jehovah, signifies that the Lord foresaw that the human race might thus be saved. The Lord's mercy involves and looks to the salvation of the whole human race; and it is the same with His "grace" and therefore the salvation of the human race is signified. By "Noah" is signified not only a new church, but also the faith of that church, which was the faith of charity. Thus the Lord foresaw that through the faith of charity the human race might be saved (concerning which faith hereafter). [2] But there is a distinction in the Word between "mercy" and "grace" and this in accordance with the difference that exists in those who receive them; "mercy" being applied to those who are celestial, and "grace" to those who are spiritual; for the celestial acknowledge nothing but mercy, and the spiritual scarcely anything but grace. The celestial do not know what grace is; the spiritual scarcely know what mercy is, which they make one and the same with grace. This comes from the ground of the humiliation of the two being so different; they who are in humiliation of heart implore the Lord's mercy; but they who are in humiliation of thought beseech His grace; and if these implore mercy, it is either in a state of temptation, or is done with the mouth only and not from the heart. Because the new church called "Noah" was not celestial but spiritual, it is not said to have found "mercy" but "grace" in the eyes of Jehovah. [3] That there is a distinction in the Word between "mercy" and "grace" is evident from many passages where Jehovah is called "merciful and gracious" (as in Ps. 103:8; 111:4; 145:8; Joel 2:13). The distinction is likewise made in other places, as in Jeremiah: Thus saith Jehovah, The people which were left of the sword found grace in the wilderness, when I went to give rest to him, to Israel. Jehovah appeared unto me from afar; and I have loved thee with an everlasting love; therefore in mercy have I drawn thee (Jer. 31:2-3), where "grace" is predicated of the spiritual, and "mercy" of the celestial. In Isaiah: Therefore will Jehovah wait that He may give grace unto you, and therefore will He exalt Himself that He may have mercy upon you (Isa. 30:18). Here likewise "grace" regards the spiritual, and "mercy" the celestial. So in the chapter presently following, where Lot says to the angel: Behold I pray thy servant hath found grace in thine eyes, and thou hast made great thy mercy which thou hast wrought with me, to make alive my soul (Gen. 19:19). That "grace" relates to spiritual things, which are of faith, or of the understanding, is evident here also in that it is said, he "hath found grace in thine eyes;" and that "mercy" relates to celestial things which are of love, or of the will, is evident from the fact that the angel is said to have "wrought mercy" and to have "made alive the soul." --------------- 9. These are the births of Noah; Noah was a man righteous and perfect in his generations: Noah walked with God. 10. And Noah begat three sons: Shem, Ham, and Japheth. 11. And the earth was corrupt before God; and the earth was filled with violence. 12. And God saw the earth, and behold it was corrupt, for all flesh had corrupted its way upon the earth. 13. And God said unto Noah, The end of all flesh is come before Me, for the earth is filled with violence from their faces, and behold I will destroy them with the earth. 14. Make thee an ark of gopher woods; mansions shalt thou make the ark, and shalt pitch it within and without with pitch. 15. And thus shalt thou make it: three hundred cubits the length of the ark, fifty cubits its breadth, and thirty cubits its height. 16. A window shalt thou make to the ark, and to a cubit shalt thou finish it from above; and the door of the ark shalt thou set in the side thereof; with lowest, second, and third stories shalt thou make it. 17. And I, behold I do bring the flood of waters upon the earth, to destroy all flesh wherein is the breath of lives from under the heavens; everything that is in the earth shall expire. 18. And I will set up My covenant with thee; and thou shalt enter into the ark, thou and thy sons, and thy wife, and thy sons' wives with thee. 19. And of every living thing of all flesh, pairs of all shalt thou make to enter into the ark, to keep them alive with thee; they shall be male and female. 20. Of the fowl after its kind, and of the beast after its kind, of every creeping thing of the ground after its kind, pairs of all shall enter unto thee, to keep them alive. 21. And take thou unto thee of all food that is eaten, and gather it to thee, and it shall be for food for thee and for them. 22. And Noah did according to all that God commanded him; so did he.

THE CONTENTS The subject here treated of is the state of the church called "Noah" before its regeneration.

The man of that church is described, that he was such that he could be regenerated (verse 9); but that there arose thence three kinds of doctrine, which are "Shem, Ham, and Japheth" (verse 10).

Footnotes

587-1 The Latin word for mercy-misericordia-by its very construction expresses the idea of a heart that feels for the wretched. [Rotch ed.]