When Jacob had his well-known dream, of a staircase leading to heaven, he named the place “Bethel,” which is Hebrew for “the house of God.”
That literal meaning is reflected in the spiritual meaning: Swedenborg says “Bethel” represents a somewhat basic knowledge and understanding we can have about the Lord’s divine love, the perfect love that is the Lord’s essence. When we know that such love exists, even if we don’t understand it deeply, that gives it a “house” inside us, a place where it can grow inside us and affect our own loves.
Swedenborg says “Bethel” has the opposite sense later in the Old Testament, after Jeroboam set up golden calves there and made it a center of idol-worship. Then it is said to represent worship springing from evil loves.
Passages from Swedenborg
Arcana Coelestia (Elliott) n. 4559
4559. ‘And called the place El Bethel’ means a holy natural. This is clear from the meaning of ‘Bethel’ as the Divine Natural, dealt with in 4089, 4539, 4556. But when this place is called El Bethel it is not the Divine Natural that is meant but a holy natural, for when He made His Human Divine the Lord first of all made it holy. The difference between making Divine and making holy is that what is Divine is Jehovah Himself, whereas what is holy is from Jehovah. The former is the Divine Being (Esse) itself, the latter that which comes into being from this. When the Lord glorified Himself, He made even His Human the Divine Being (Esse) or Jehovah, 2156, 2329, 2921, 3023, 3035; but before He made His Human Divine He made it holy. It was by a process such as this that the Lord glorified His Human. This also is why in this verse Bethel is called El Bethel, to which the phrase ‘for there the gods were revealed to him’ is added, to explain what El means. In the original language El means God, but in this explanatory phrase the plural ‘gods’ is used because in the internal sense ‘gods’ means holy truths, 4402. In what follows however that place is called simply Bethel. That is, verse 15 says, ‘Jacob called the name of the place Bethel’, then adds, ‘where God spoke to him’, the singular ‘God’ being used this time. In the original language Bethel is ‘the house of God’, whereas El Bethel is ‘the God of the house of God’, and therefore El Bethel means a holy natural, Bethel the Divine Natural.
Arcana Coelestia (Elliott) n. 1453
1453. As regards ‘Bethel being towards the sea and Ai towards the east,*’ meaning that His state was still obscure, that is to say, so far as cognitions of celestial and spiritual things were concerned, it is one thing to be governed by celestial things, another to be governed by the cognitions of celestial things. Infants and children are governed, more so than adults, by celestial things because of the presence in them of love towards their parents and of love for one another, as well as of innocence. But adults are governed, more so than infants and children, by the cognitions of those celestial things, very many adults not being governed at all by the celestial things of love. Until a person is taught the things of love and faith, he dwells in an obscure state, that is, so far as cognitions are concerned. That state is described here by the statement ‘Bethel’ was ‘towards the sea’, that is, ‘towards the west’, and ‘Ai towards the east’ ‘Bethel’, as stated already, means cognitions of celestial things, but ‘Ai’ the cognitions of worldly things. The former are said to be ‘towards the west’ when they are in obscurity, for in the Word ‘the west’ means that which is obscure, while the latter are said to be ‘towards the east’ when they are in brightness; for in comparison with the west the east is brightness. There is no need to confirm that west and east have these meanings, as they may be evident to anyone without confirmation.
[2] That ‘Bethel’ means the cognitions of celestial things however may become clear from other places where Bethel is mentioned in the Word, as in the next chapter,
Abram went according to his journeys from the south even to Bethel, to the place where his tent had been at the start, between Bethel and Ai, to the place of the altar that he had made there. Gen. 13:3, 4.
Here ‘according to his journeys from the south towards Bethel’ means advancing into the light of cognitions, and this is why no reference is made in this case to ‘Bethel towards the west and Ai towards the east’.
When Jacob saw the stairway he said,
This is none other than the house of God, and this is the gate of heaven. And he called the name of this place Bethel. Gen. 28:17, 19.
Here similarly ‘Bethel’ means knowledge of celestial things, for a person is a ‘Bethel’, that is, a ‘House of God’, and a ‘Gate of heaven’, when he is governed by the celestial things that have been present as cognitions. While a person is being regenerated he is undergoing introduction, which is effected by means of cognitions of spiritual and celestial things; but once he has been regenerated that introduction has been completed, and he is now governed by the celestial and spiritual things that have been present as cognitions. Further on it is said,
God said to Jacob, Arise, go up to Bethel, and dwell there; make there an altar to the God who appeared to you. Gen. 35:1, 6, 7.
[3] Here similarly ‘Bethel’ means cognitions.
The presence of the Ark of Jehovah in Bethel, and the visits to that place by the children of Israel to inquire of Jehovah, Judg. 20:18, 26, 27; Sam. 7:16; 10:3, have similar meanings. So also has the reference to the king of Assyria sending one of the priests whom he had deported from Samaria, who resided in Bethel and was teaching them how to fear Jehovah, 2 Kings 17:27, 28. In Amos,
Amaziah said to Amos, O seer, go, flee to the land of Judah, and eat bread there, and prophesy there. And do not prophesy any more in Bethel, for this is the king’s sanctuary and this is a house of the kingdom. Amos 7:12, 13.
[4] After Jeroboam had profaned Bethel, 1 Kings 12:32; 13:1-8; 2 Kings 23:15, Bethel had a contrary representation, as in Hosea 10:15; Amos 3:14, 15; 5:5-7. As regards ‘Ai’ meaning cognitions of worldly things however this too may be confirmed from historical and prophetical parts of the Word, in Josh. 7:2; 8:1-28; Jer. 49:3, 4.
Arcana Coelestia (Elliott) n. 1449
1449. Verse 8 And he removed from there to the mountain on the east of Bethel and pitched his tent, Bethel being towards the sea and Ai towards the east.* And there he built an altar to Jehovah and called on the name of Jehovah.
‘He removed from there to the mountain on the east of Bethel’ means the Lord’s fourth state when He was a boy, that is to say, ‘being removed to the mountain on the east of Bethel’ means an advance made in the celestial things of love. ‘And he pitched his tent’ means the holy things of faith. ‘Bethel being towards the sea and Ai towards the east,* means that His state was still obscure. ‘And he built an altar to Jehovah’ means external worship of His Father arising out of that state. ‘And he called on the name of Jehovah’ means internal worship of His Father arising out of that state.
Arcana Coelestia (Elliott) n. 4089
4089. ‘I am the God of Bethel’ means the Divine within the Natural. This is clear from the meaning of ‘Bethel’ as good as it exists within the ultimate degree of order, dealt with in 3729, and consequently within the natural, for the natural is the ultimate degree of order, it being that by which celestial and spiritual things are bounded. From this it is evident that ‘the God of Bethel’ means the Divine within the Natural. Since Bethel means good within the natural it also means cognitions of celestial things within it, for these are cognitions of good.
Arcana Coelestia (Elliott) n. 1557
1557. ‘Between Bethel and Ai’ means the celestial and the worldly aspects of cognitions. This is clear from the meaning of ‘Bethel’ as the light of wisdom coming through cognitions, 1453, and from the meaning of ‘Ai’ as the light coming from worldly things, also dealt with in 1453. From what has been stated there the nature of the Lord’s state at this time becomes clear, namely a childhood state – which is such that worldly things are present. In fact worldly things cannot be dispelled until truth and good are implanted in celestial things by means of cognitions, for a person cannot possibly tell celestial things from worldly until he comes to know and is aware of what the celestial is, and of what the worldly is. Cognitions turn a general and obscure idea into a clear and distinct one, and the clearer the idea is made by means of cognitions the more can worldly things be separated. That childhood state however is still holy because it is innocent.
Arcana Coelestia (Elliott) n. 1451
1451. ‘Being removed to the mountain on the east of Bethel means an advance made in the celestial things of love. This becomes clear from the meaning of ‘a mountain’ as that which is celestial, as shown in 795, 796; from the meaning of ‘the east’ as Jehovah Himself as regards love, who is the east itself, as has also been shown in 101 and elsewhere; and also from the meaning of ‘Bethel’ as knowledge of celestial things. Celestial things are implanted both independently of cognitions and together with cognitions. The implantation independently of cognitions occurs during infancy to childhood, as stated just above, whereas the implantation of them together with cognitions occurs after that, from childhood into adult life. And since the Lord was to advance into cognitions of celestial things, which are meant by ‘Bethel’, it is said here that ‘he removed from there to the mountain on the east of Bethel’.
Arcana Coelestia (Elliott) n. 4539
4539. ‘Rise up, go up to Bethel’ means concerning the Divine Natural, that is to say, the perception concerning this. This is clear from the meaning of ‘rising up’ as implying some kind of raising up, dealt with in 2401, 2785, 2912, 2927, 3171, 4103, here a raising up of the Natural towards the Divine; from the meaning of ‘going up’ as doing so towards aspects even more interior, dealt with below; and from the meaning of ‘Bethel’ as the Divine within the natural, that is, within the ultimate degree of order, dealt with in 4089. In the original language Bethel means the house of God, and since ‘the house of God’ is a place where the cognitions of good and truth exist, ‘Bethel’ accordingly means, in the proximate sense, those cognitions, as shown in 1453. But because interior degrees are enveloped by and terminate in the parts which constitute the ultimate degree of order where they come together and so to speak inhabit the same house, and because man’s natural is the ultimate degree, enveloping interior ones, ‘Bethel’ or the house of God therefore means, strictly speaking, the Natural, 3729, 4089, and in particular the good there. For ‘a house’ in the internal sense means good, 2233, 2234, 3720, 3729. It is also within the natural or the ultimate degree of order that cognitions exist.
Arcana Coelestia (Elliott) n. 3729
3729. ‘And he called the name of [that] place Bethel’ means the nature of the state. This is clear from the meaning of ‘name’ and ‘calling the name’ as the essential nature, dealt with in 144, 145, 1754, 1896, 2009, 2724, 3006, 3421, and from the meaning of ‘place’ as state, dealt with in 2625, 2837, 3356, 3387. The nature of the state is what ‘Bethel’ means. In the original language Bethel means God’s house, which is good as it exists in the ultimate degree of order, see 3720.
Arcana Coelestia (Elliott) n. 1555
1555. ‘From the south and even to Bethel’ means from the light of intelligence into the light of wisdom. This is clear from the meaning of ‘the south’ as the light of intelligence, or what amounts to the same, a state of light as regards interiors, dealt with already in 1458, and from the meaning of ‘Bethel’ as celestial light having its origin in cognitions, dealt with already in 1453. The expression ‘light of intelligence’ describes that light which is acquired through cognitions of the truths and goods of faith, whereas the light of wisdom is the light of life which is acquired from the light of intelligence. The light of intelligence has regard to the intellectual part of the mind, or to the understanding, whereas the light of wisdom has regard to the will part, or to life.
AE 391
[29] In Amos:
“In the day that I shall visit the transgressions of Israel upon him, I will visit upon the altars of Bethel, that the horns of the altar may be cut off, and fall to the ground” (iii. 14).
By visiting the transgressions of Israel upon him, is signified their last state, in the spiritual sense, their state after death, when they are to be judged; it is said to visit, instead of to judge, because visitation always precedes judgment; by the altars of Bethel is signified worship from evil; by the horns of the altar is signified worship from falsities; thus by these are signified all things of worship, and that these should be destroyed, is signified by the horns shall be cut off and fall to the ground. Visitation is said to be made upon the altars of Bethel, because Jeroboam separated the Israelites from the Jews, and erected two altars, one in Bethel and another in Dan; and because by Bethel and Dan are signified the last things in the church; and the last things in the man of the church are called natural-sensual things, or natural-worldly and corporeal. These, therefore, are signified by Bethel and Dan; by Bethel, the ultimate of good, and by Dan the ultimate of truth; hence by those two altars is signified worship in ultimates or in the extremes, as is the quality of the worship with those who separate charity from faith, and acknowledge this alone as the means of salvation. Hence such persons think of religion in the Natural-Sensual; therefore they neither understand nor desire to understand the things that they profess to believe, asserting that the understanding must be under obedience to faith. And those who are such were represented by the Israelites separated from the Jews, or by Samaria separated from Jerusalem. Their worship also was represented by the altars in Bethel and Dan; which worship, so far as it is separated from charity, is no worship, for therein the mouth speaks without the understanding and the will, or without the mind; without the understanding, because they say that [their creed] ought to be believed, although they do not understand; and without the will, because they remove deeds or goods of charity.
[30] That such worship is no worship, is signified by these words in the first book of Kings:
“When Jeroboam stood by the altar in Bethel, the man of God cried to him, that the altar should be rent, and the ashes poured out; which also came to pass” (xiii. 1-5).
By the altar being rent and the ashes poured out, is signified that there was altogether no worship. That faith separated from charity is thence signified by Samaria, is, because the Jewish kingdom signified the celestial church, or the church which is in the good of love, and the Israelitish kingdom signified the spiritual church, which is in truths from that good. This was signified by the Jewish and Israelitish kingdom, when they were under one king, or when they were conjoined; but when they were separated, then, by the Israelitish kingdom was signified truth separated from good, or, what is the same, faith separated from charity. Moreover, worship is signified by the altar, because [it was signified] by the burnt-offerings and sacrifices that were offered upon it, in many other passages that are not adduced on account of their abundance; and because idolatrous worship was signified by the altars of the Gentiles, therefore it was commanded that they should be everywhere destroyed (see Deut. vii. 5; xii. 3; Judges ii. 2; and elsewhere).
Apocalypse Explained 375
[10] (1) As to the first point, “that they anointed stones set up for statues,” is evident from the book of Genesis:
Jacob rose up in the morning, and took the stone that he had put under his head, and set it up for a statue, and poured oil on the top of it. And he called the name of that place Bethel. And he said, If I shall come again to my father’s house in peace, this stone which I have set up for a statue shall be God’s house (Gen. 28:18-22).
Stones were thus anointed because “stones” signified truths, and truths without good have no spiritual life, that is, no life from the Divine; but when the stones were anointed with oil, they represented truths from good, and in the highest sense, Divine truth proceeding from the Divine good of the Lord, who is thence called “the Stone of Israel.” The stones themselves set up were called “statues,” and were accounted holy, and from this arose the use of statues among the ancients, and afterwards in their temples. As this stone then set up by Jacob was representatively sanctified, therefore Jacob called the name of the place Bethel, and said that this stone should be “God’s house,” Bethel meaning “God’s house,” and “God’s house,” signifies the church in respect to good, and in the highest sense the Lord in respect to His Divine Human (John 2:19-22). (The remainder may be seen explained in the Arcana Coelestia; and further, that statues were set up by the ancients for a sign, for a witness, and for worship, n. 3727; that at first they were holy boundaries, n. 3727; that afterwards they were used in worship, n. 4580; what they signified, n. 4580, 10643. That “stones” signify truths, and “the Stone of Israel” the Lord in respect to Divine truth, n. 643, 1298, 3720, 6426, 8609, 9388, 9389, 10376. That the pouring of oil upon the head of a statue or anointing it, was done to induce the representative of truth from good, and that it might thus be used for worship, n. 3728, 4090.)