19. Moses sets down ten names from Noah to Abraham in the line of the Covenant, viz. Shem, Arphaxad, Salah, Eber, Peleg, Reu, Serug, Nahor, Terah, Abram: and he sets down very wonderfully that Terah begat three sons, viz. Nahor, Haran, and Abram. This is even a type of the three Principles, intimating how all three should be opened in this holy flaming line of the Covenant, through the holy fire, and be severed from vanity; and how the whole man should be born anew and formed to the image of God, through the holy fire in the Covenant. As indeed the names of the three brothers do represent and hold forth so much in the tongue of sense. If a man does but introduce the true mental understanding thereinto, then he sees it in the form of the composed spirits of the letters; which although we could well give a hint ot yet the unilluminated reader would not understand it; but to our school-fellows we need not decipher it, they have it already in the understanding.
20. By the ten forms of fire I understand first the formed word in the seven forms of nature, and the eighth, ninth and tenth forms are the inward world, which is unformed. The eighth number is the fire of the eternal nature of the divine manifestation, also the strength and omnipotence, which at the end of days shall purge the floor. The ninth number is the heavenly tincture of the fire and light; and the tenth number is the love-fire, viz. the triangle of the holy Trinity in the majesty: signified enough to those that are our school-fellows. It is explained at large in the Forty Questions of the Soul; even the philosophic discourse at the beginning and entrance of the same [Questions].
21. Out of these ten properties of the names in the line of the Covenant the oracle, viz. the divine voice, was made manifest in Abraham; and therefore the spirit of the Lord commanded him to go from his own country, and from his kindred; for the voice of the divine manifestation with the Messiah, or Christ, should not come forth out of his kindred, viz. out of his own blood, but out of God. But yet in him lay the vessel, viz. the ens, in which the divine voice would manifest itself; and therefore, because another seed should be introduced into his own seed, viz. a heavenly ens (John iii.), he commanded him to go from his kindred and father's house.
22. For the possibility and ability to the divine manifestation did not stand in man's ens, but in God's; but man's ens must come thereunto, that so Adam's heavenly disappeared ens might be quickened in Christ's living ens, and in Christ arise from death. Therefore God said to Abraham, Get into a land, that I will show you. Here the spirit signifies that he should not see God in his father's country, that is, in the earthly man, but in the land which the Lord would show him, in his seed, which was another seed, out of the divine ens. In this strange seed he would bless his own seed, that is, tincture it with the divine tincture of the ninth number in the sacred Ternary, even with the tincture of the holy spiritual world.
23. For thus said the Lord to Abraham: Get out of your country, and from your kindred, and from your father's house, into a land that I will show you: And I will make of you a great nation, and I will bless you, and make your name great; and you shall be a blessing: I will bless them that bless you, and curse them that curse you (Gen. xii. I, 2).
19. Moses sets down ten names from Noah to Abraham in the line of the Covenant, viz. Shem, Arphaxad, Salah, Eber, Peleg, Reu, Serug, Nahor, Terah, Abram: and he sets down very wonderfully that Terah begat three sons, viz. Nahor, Haran, and Abram. This is even a type of the three Principles, intimating how all three should be opened in this holy flaming line of the Covenant, through the holy fire, and be severed from vanity; and how the whole man should be born anew and formed to the image of God, through the holy fire in the Covenant. As indeed the names of the three brothers do represent and hold forth so much in the tongue of sense. If a man does but introduce the true mental understanding thereinto, then he sees it in the form of the composed spirits of the letters; which although we could well give a hint ot yet the unilluminated reader would not understand it; but to our school-fellows we need not decipher it, they have it already in the understanding.
20. By the ten forms of fire I understand first the formed word in the seven forms of nature, and the eighth, ninth and tenth forms are the inward world, which is unformed. The eighth number is the fire of the eternal nature of the divine manifestation, also the strength and omnipotence, which at the end of days shall purge the floor. The ninth number is the heavenly tincture of the fire and light; and the tenth number is the love-fire, viz. the triangle of the holy Trinity in the majesty: signified enough to those that are our school-fellows. It is explained at large in the Forty Questions of the Soul; even the philosophic discourse at the beginning and entrance of the same [Questions].
21. Out of these ten properties of the names in the line of the Covenant the oracle, viz. the divine voice, was made manifest in Abraham; and therefore the spirit of the Lord commanded him to go from his own country, and from his kindred; for the voice of the divine manifestation with the Messiah, or Christ, should not come forth out of his kindred, viz. out of his own blood, but out of God. But yet in him lay the vessel, viz. the ens, in which the divine voice would manifest itself; and therefore, because another seed should be introduced into his own seed, viz. a heavenly ens (John iii.), he commanded him to go from his kindred and father's house.
22. For the possibility and ability to the divine manifestation did not stand in man's ens, but in God's; but man's ens must come thereunto, that so Adam's heavenly disappeared ens might be quickened in Christ's living ens, and in Christ arise from death. Therefore God said to Abraham, Get into a land, that I will show you. Here the spirit signifies that he should not see God in his father's country, that is, in the earthly man, but in the land which the Lord would show him, in his seed, which was another seed, out of the divine ens. In this strange seed he would bless his own seed, that is, tincture it with the divine tincture of the ninth number in the sacred Ternary, even with the tincture of the holy spiritual world.
23. For thus said the Lord to Abraham: Get out of your country, and from your kindred, and from your father's house, into a land that I will show you: And I will make of you a great nation, and I will bless you, and make your name great; and you shall be a blessing: I will bless them that bless you, and curse them that curse you (Gen. xii. I, 2).
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