Arcana coelestia : the heavenly arcana contained in the Holy Scriptures or Word of the Lord unfolded, beginning with the book of Genesis : together with wonderful things seen in the world of spirits and the heaven of angels

LIBRARY

OF THE

Theological Seminary,

PRINCETON, - N. J.

Case, Division

Shelf, Section

Book, No.....

PRESENTED

To

by The American Swedenborg Printing and
Publishing Society, of the City of New York, in-
corporated A. D. 1850, for the Printing, Publishing
and Circulating of the Theological Works of Emanuel
Swedenborg, for Charitable and Missionary purposes.

ABCANA CCELESTIA.

NOTE.

In this Volume, the numbers referring to passages have been revised
and corrected ; but where the correct number could not be discovered
the erroneous one is retained, and distinguished by an asterisk.

ARCANA CCELESTIA.

THE

HEAVENLY AECANA

CONTAINED IN

THE HOLY SCRIPTURES OR WORD OF THE LORD

UNFOLDED,

BEGINNING WITH THE BOOK OF GENE8I8 I

TOGETHER WITH

WONDERFUL THINGS SEEN IN THE WORLD OF SPIRITS
AND IN THE HEAVEN OF ANGELS.

Translated fropittiie Latin- of

EMANUEL SWEDEN BO KG,

Servant of the Lord Jesus Christ.

VOL. IX.

NEW YORK :
AMERICAN SWEDENBORG PRINTING AND PUBLISHING SOCIETY.

1 8 70.

Published by The American Swedenborg Printing and Publishing
Society, organized for the purpose of Stereotyping, Printing, and
Publishing Uniform Editions of the Theological Writings o/"Emanuei,
Swedenborg, and incorporated in the State of New York a. d. 1850.

9112—9118.]

EXODUS.

5

EXODUS.

CHAPTER THE TWENTY-SECOND.

THE DOCTRINE OF CHARITY.

9112. It shall now be told what conscience is. Conscience
is formed with man from the religious principle in which he is,
according to its reception inwardly in himself.

9113. Conscience, with the man of the Church, is formed by
the truths of faith from the Word, or from doctrine out of the
Word, according to the reception thereof in the heart : for when
man knows the truths of faith, and apprehends them in his
measure, and then wills them, and does them, in this case
he has conscience. Reception in the heart denotes in the will,
for the will of man is what is called the heart.

9114. Hence it is that they who have conscience speak from
thp heart the things which they speak, and do from the heart
the things which they do. They have also a mind not divided ;
for according to what they believe to be true and good, they
do, and also according to what they understand. Hence a more
perfect conscience may be given with those who are illustrated
in the truths of faith above others, and who are in a clear per-
ception above others, than with those who are less illustrated,
and who are in obscure perception.

9115. They have conscience, who have received a new will
from the Lord, that will itself being conscience ; wherefore to
act contrary to conscience is to act contrary to that will ; and
whereas the good of charity makes the new will, the good of
charity also makes conscience.

9116. Inasmuch as conscience, as was said above, n. 9113,
is formed by the truths of faith, as also the new will and charity,
hence also it is, that to act contrary to the truths of faith, is to
act contrary to conscience.

9117. Inasmuch as faith and charity, which are from the
I ord, constitute the spiritual life of man, hence also it is, that
to act contrary to conscience, is to act contrary to that life.

9118. Inasmuch now as to act contrary to conscience is to
act contrary to the new will, contrary to charity, and contrary
to the truths of faith, consequently contrary to the life which

6

EXODUS.

[Chap. xxii.

man has from the Lord, it is hence evident, that man is in the
tranquillity of peace, and in internal blessedness, when he acts
according to conscience ; and that he i3 in intranquillity, and
also in pain, when he acts contrary to it ; this pain is what is

9119. Man has a conscience of what is good, and a con-
science of what is just ; a conscience of what is good is the
conscience of the internal man, and a conscience of what is
just is the conscience of the external man. A conscience ot
what is good consists in acting according to the precepts oi
faith from internal affection ; but a conscience of what is just
consists in acting according to civil and moral laws from ex-
ternal affection. They who have a conscience of what is good,
have also a conscience of what is just ; but they who have only
a conscience of what is just, are in a faculty of receiving a con-
science of what is good, and also receive it when instructed.

9120. The nature and meaning of conscience may be illus-
trated also by examples. If a man is in possession of another's
property, whilst the other is ignorant of it, and thus can retain
it without fear of the law, or of the loss of honor and reputa-
tion, and still restores it to another, because it is his, he has
conscience, for he does what is good for the sake of what is
good, and what is just for the sake of what is just. Again ; it
a person has it in his power to attain a place of dignity, but
6ees that another, who is a candidate for the same place, has
talents to make him more useful to his country, and gives up
the place to the other for the good of his country, he has con-
science. So in all other cases.

9121. From these considerations it may be concluded what
is the quality of those who have not conscience ; they are known
from the opposite. Such amongst them as for the sake of any
gain would make what is unjust to appear as just, and what is
evil to appear as good, and vice versa, they have not conscience
Such amongst them as know that they are doing what is unjust
and evil when they act so and so, and yet do it, they do not
know what conscience is, and if they are instructed what it is,
they are not willing to know. Such are they who in all their
actions have respect only to themselves and the world.

9122. They who have not received conscience in the world,
cannot receive it in the other life ; thus they cannot be saved,
because they have not a plane into which heaven may flow in,
and by which it may operate, that is, the Lord by [or through]
heaven, and bring them to Himself ; for conscience is the plane
and receptacle of the influx of heaven ; wherefore such in the
other lite are consociated with those who love themselves and
the world above all things ; who are in hell.

9119—9122.]

EXODUS.

CHAPTEE XXII

1. IF in digging a thief be caught, and smitten, and he die,
bloods shall not be [shed] for him.

2. If the sun shall be risen upon him, bloods [shall be shed]
for him ; repaying he shall repay ; if he hath nothing, he shall
be sold for his theft.

3. If in finding the theft be found in his hand, from an ox
even to an ass, even to cattle, living, he shall repay twofold.

4. When a man \yir~] shall desolate a field or a vineyard,
and shall send in his beast of burden, and shall desolate in the
field of another, of the best of his own field, and of the best
of his own vineyard, he shall repay.

5. When fire shall go forth, and shall catch hold of thorns,
and a heap be consumed, or standing corn, or a field, he that
kindled the kindling, repaying shall repay.

6. When a man [vir] shall give to his companion silver or
vessels to keep, and by theft it be taken away out of the house
of the man, if the thief be caught, he shall repay twofold.

7. If the thief be not caught, the lord of the house shall be
brought to God, whether or no he hath put his hand into the
work of his companion.

8. Upon every word of transgression, upon an ox, upon an
ass, upon cattle, upon a garment, upon every thing that is de-
stroyed, which he shall say that this is it ; even to God shall
come the word of them both, [and] whom God shall condemn,
he shall repay twofold to his companion.

9. When a man [vir] shall give to his companion an ass,
or an ox, or cattle, and every beast to keep, and it die or be
broken, or be led away captive, no one seeing,

10. An oath of Jehovah shall be between them both, whe-
ther or no he hath put his hand into the work of his companion,
and the lord thereof hath taken, and he shall not repay.

11. And if by thieving theft it hath been taken away from
him, lie shall repay to the lord thereof.

12. If by tearing it hath been torn in pieces, he shall bring
a witness for it, he shall not repay what hath been torn in pieces.

13. And when a man [vir] shall borrow from a companion,
and it be broken or die, the lord thereof not being with it, re-
paying he shall repay.

14. If the lord thereof be with it, he shall not repay; if he
be a hireling, he shall come in his hire.

15. And when a man [vir] shall persuade a virgin, who was
not betrothed and shall lie with her, endowing he shall endow
her to himself for a woman.

16. If her father in refusing shall refuse to give her to him,
he shall pay silver according to the dower of virgins.

8

EXODUS

[Chap. xxii.

17. A witch thou shalt not vivify.

18. Every one that lieth with a beast, dying shall die.

19. He that sacrificeth to gods shall be devoted ; except to
Jehovah alone.

20. And a sojourner thou shalt not afflict, and shalt not op-
press, because ye were sojourners in the land of Egypt.

21. Any widow and orphan ye shall not afflict.

22. If in afflicting thou shalt afflict him, so that crying he
cry to me, hearing I will hear his cry.

23. And my anger shall burn, and I will slay you with the
sword ; and your women shall become widows, and your sons
orphans.

24. If thou shalt lend silver to my needy people with thee,
thou shalt not be to him as an usurer ; ye shall not put upon
him usury.

25. If in taking a pledge, thou shalt take to pledge the gar-
ment of thy companion, even at the entering in of the sun thou
6halt restore it to him.

26. Because it is his only covering ; it is his raiment for his
skin, in which he may sleep ; and it shall be, when he shall cry
to me, I will hear, because I am merciful.

27. Thou shalt not curse God, and the prince in thy people
thou shalt not execrate.

28. The first fruits of thy corn, and the first fruits of thy wine,
thou shalt not delay ; the first-begotten of thy sons thou shalt
give to me.

29. So shalt thou do to thine ox, to thy flock, seven days it
shall be with its mother ; on the eighth day thou shalt give it
to me.

30. And ye 6hall be men [viri] of holiness to me ; ami flesh
torn to pieces in a field ye shall not eat, ye shall cast it to a dog.

THE CONTENTS.

9123. THE subject treated of, in the internal sense, in this
chapter, is concerning injuries by various methods occasioned
to the truth of faith and to the good of charity, and concerning
their amendment and restitution ; also concerning the bringing
of aid, if they are extinguished. The subject afterward treated
of is concerning instruction in the truths of faith ; and lastly
concerning the state of the life of man when he is in the good
of charity.

9123— 9125.J

EXODUS.

9

THE INTERNAL SENSE.

9124. Yerses 1, 2, 3. If in digging a thief be caught, and
smitten, and he die, Woods shall not be [shed] for him,. If the
sun shall be risen upon him, bloods [shall be shed] for him 1 re-
paying he shall repay f if he hath nothing, he shall be sold for
his theft. If in finding the theft be found in his hand, from
an ox even to an ass, even to cattle, living, he shall repay two-
fold. If in digging a thief be caught, signifies if it does not
appear that good or truth is taken away. And smitten, and he
die, signifies if in such case it be affected with injury even so
as to be extinguished. Bloods shall not be [shed] for him, sig-
nifies that he is not guilty of thcviolence offered. If the sun
shall be risen upon him, signifies if he sees it cleai'ly from an
interior [principle]. Bloods [shall be shed] for him, signifies
that he is guilty. Repaying he shall repay, signifies the amend-
ment and restitution of the truth and good taken away. If he
hath nothing, signifies if no overplus remains. He shall be sold
for his theft, signifies alienation. If in finding the theft be found
in his hand, signifies if there be an overplus of truth and good
by which it can be restored. From an ox even to an ass, sig-
nifies if of exterior good or truth. Even to cattle, signifies if
of interior truth and good. Living, signifies in which there is
spiritual life. He shall repay twofold, signifies restitution to
the full.

9125. " If in digging a thief be caught " — that hereby is sig-
nified if it does not appear that good or truth is taken away, is
manifest from the signification of digging, as denoting the per-
petration of evil in what is hidden ; and when it is said of a
thief, as denoting the taking away of good or truth by the false
derived from evil so that it does not appear, of which we shall
speak presently ; and from the signification of a thief, as denot-
ing one who takes away good and truth, see n. 5135, 8906, 9018,
9020 ; and in the abstract sense the truth or good taken away.
It is said in the abstract sense, because the angels, who are
in the internal sense of the Word, think abstractedly from per-
sons, see n. 5225, 5287, 5434, 8343, 8985, 9007 ; the Word also
in that sense has things for objects, without determination to
persons and to places. That digging denotes the perpetration
of evil in what is hidden, and when it is said of a thief, that it
denotes the taking away of good or truth by the false derived
from evil so that it does not appear, is evident from this con-
sideration, that a distinction is here made between theft, which
is perpetrated by digging, and theft which is perpetrated when
the sun is risen, which is treated of in the following verse.
That digging has this signification, is also manifest from the
passages in the Word where it is mentioned ; as in Jeremiah,

10

EXODUS.

[Chap. xxh.

" Also . n thy wings was found the blood of the sonls of poor
innocents; I have not found those things in digging, but they
were upon all," ii. 34 ; speaking of denied loves and the evila
thence derived. I have not found those things in digging, de-
notes not by investigation in what is hidden, wherefore it is
said they are upon all, that is, that they everywhere appear.
And in Ezekiel, " He introduced me to the door of the court,
where I saw, and behold one hole in the wall. He said to me,
come, dig through the wall f wherefore I dug through the wall,
when behold one door," viii. 7, 8 ; speaking of the abomina-
tions of the house of Israel which they did in secret ; to dig
through the wall is to enter-in in secret, and to see what they
do. And in Amos, " If they should dig through into hell,
thence shall my hand receive them ; or they shall ascend into
heaven, thence will I cast them down," ix. 2. To dig through
into hell denotes to hide themselves there, thus in falses derived
from evil, for hell is the false derived from evil, because it
reigns there; the falses there are called darkness, within which
they hide themselves from the light of heaven, for they shun
the light of heaven, which is the Divine Truth from the Lord.
And in Job, "The eye of the adulterer observes the twilight,
saying, no eye shall see me, and he puts a vail on the face, he
digs through houses in darkness, in the day time they mark for
themselves, they do not acknowledge the light ; in like manner
the morning to them is the shadow of death, because they ac-
knowledge the terrors of the shadow of death," xxiv. 15, 16, 17 ;
where to dig through houses manifestly denotes to plunder the
goods of another in secret ; for it is said, he digs through houses
in darkness, he observes the twilight, lest the eye should see
him, he puts a vail over the face, lie does not acknowledge the
light, also the morning is to them the shadow of death. That
digging through a house denotes to take away the good of ano-
ther in secret, derives its origin trom representatives in another
life. In that life, when the angels are discoursing concerning
the false destroying good in secret, it is represented below,
where angelic discourse is exhibited to the sight, by the dig-
ging through a wall ; and on the other hand, when the angels
discourse concerning truth acceding to good and conjoining it-
self to it, it is represented by an open door, through which
there is entrance. Hence it is that the Lord, who spake ac-
cording to representatives in heaven, and according to corres-
pondences, because from the Divine [being or principle], says
in John, " Verily, verily, I say unto you, lie that eniereth not in
by the door into the 6heepfold, but climbeth up some other way,
the same is a thief and a robber; but he toho eniereth in by the
door, is the shepherd of the sheep," x. 1, 2. And in Luke,
" This know ye, that if the father of the family had known in
what /tour the thief would have come% he would have watched

9126, 9127.]

EXOD'JS.

11

and would not have suffered his house to be dug through" xii.
39 ; in this passage also a thief denotes one who by falses de-
stroys the goods ot faith. To dig through a house denotes do-
ing it in secret, because it is done when the father of the family
does not watch. Hence also it is that to come as a thief denotes
to come incognito, because not through the door but some
other way ; as in the Apocalypse. '' Unless thou watchest, /
will come upon thee as a thief, and thou shalt not know in what
hour I frill come upon thee, iii. 3. And again, " Behold I
come as a thief, blessed is he who watcheth, xvi. 15 : where
to come as a thief is to come incognito and unexpectedly.
The reason why it is so said concerning the Lord is, because
thereby is meant that the door is closed with man by the false
of evil.

9126. " And he be smitten and die " — that hereby is signi-
fied if in such case it be affected with injury even so as to be
extinguished, appears from the signification of being smitten,
when said concerning truth and good, as denoting to be hurt
or affected with injury, see n. 9034, 9058 ; and from the signi-
fication of dying, as denoting to be extinguished. The reason
why truth and good are here meant is, because by a thief or
theft is signified that which is taken away, thus good and truth,
as also in what follows, 4i If finding the theft be found in his
hand, from an ox even to an ass, even to cattle living," verse 3 ;
where an ox, an ass, and cattle, signify goods and truths ex-
terior and interior, and are called theft, because they are in the
hand of a thief; in like manner " silver and vessels," verse 6,
which also denote truths interior and exterior. The like is sig-
nified by a thief as by theft, because a thief in the sense ab-
stracted from person is theft, that is, truth and good taken
away, see just above, n. 9125.

9127. "'Blood shall not be [shed] for him"— that hereby
is signified not guilty of violence offered, appears from the sig-
nification of blood, as denoting, in the supreme sense, the Di-
vine Truth proceeding from the Divine Good of the Lord, and
in the internal sense thence derived, the truth of good, see
n. 4735, 4978, 6378, 7317, 7326, 7846, 7850, 7877; wherefore
by shedding blood is signified to offer violence to Truth Di-
vine, or to the truth of good, and also to good itself ; for he
who offers violence to truth, offers violence likewise to good,
inasmuch as truth is so conjoined with good that one is of the
other, wherefore if violence be offered to one, it is offered also
to the other. From these considerations it is evident, that by
bloods not being shed for him, is signified that he is not guilty
of violence offered to truth and good. He who is altogether
unacquainted with the internal sense of the Word, knows no
other than that by bloods in the "Word are signified bloods, and
that by shedding blood is only signified to kill a man ; but in

12

EXODUS.

[Chap. xxil.

the internal sense, the subject treated of is not concerning the
life of the body, but concerning the life of the soul of man,
that is, concerning his spiritual life, which he is to live to eter-
nity ; this life is described in the Word, in the sense of the
letter, by such things as are of the life of the body, viz. by flesh
and blood ; and whereas the spiritual life of man exists and
subsists by the good which is of charity, and by the truth which
is of faith, therefore the good which is of charity is meant by
flesh, and the truth which is of faith by blood, in the internal
sense of the Word ; and in a still interior sense, the good which
is of love to the Lord is meant by flesh, and the good of love
to the neighbor by blood ; but in the supreme sense, in which
the Lord alone is treated of, Flesh is the Divine Good of the
Lord, thus the Lord Himself as to Divine Good, and Blood is
the Divine Truth proceeding from the Lord, thus the Lord as
to Divine Truth. These things are meant by flesh and blood in
heaven, when man reads the Word ; in like manner when man
attends the holy supper, but in the holy supper the bread is
flesh, and the wine is blood, inasmuch as by bread is altogeth-
er signified the like as by flesh, and by wine altogether the
like as by blood. But they who are sensual, as the generality
of men in the world at this day are, do not comprehend this ;
let them therefore remain in their own faith, only let them be-
lieve, that in the holy supper and in the Word there is a holy
[principle], because from the Divine. We will take it for
granted that they do not know where that [holy principle]
resides, still let those, who are endowed with any interior per-
ception, that is, who are able to think above sensual things,
consider whether blood is meant by blood, and flesh by flesh,
in the following passages in Ezekiel, " Son of man, thus saith
the Lord Jehovih, say to every bird of heaven, to every wild
beast of the field, be gathered together and come, gather your-
selves together from the circuit round upon My sacrifice which
I sacrifice for you, a great sacrifice upon the mountains of Israel,
that ye may eat fasti and drink blood, ye shall eat the flesh of
the mighty, and drink the blood of the princes of the earth, and
ye shall drink blood even to drunkenness, of my sacrifice which
I will sacrifice for you ; ye shall be satisfied on My table with
horse and chariot, and with the mighty, and with every man
of war : thus will I give My glory amongst the nations," xxxix.
17 to 21. Also in the Apocalypse, " I saw an angel standing
in the sun, who cried with a great voice, saying to all the
birds flying in the midst of heaven, be gathered together to the
supper of the great God, that ye may eat the flesh of kings, and
thefl<sh(fthe captains of 'thousands, and the flesh of the mighty,
and the flesh of horses, and of them who sit on them, and the
flesh of all freemen ami servants, small a/id great,'" xix. 17, 18.
That in these passages, by flesh is not meant flesh, and by blood

9127.]

EXODUS.

13

is not meant blood, is very manifest. The like now is true of
the flesh and blood of the Lord, in John, " The bread which 1
shall give is my flesh : verily, verily, I say unto you, except ye
shall eat the flesh of the Son of Man, and shall drink His blood,
ye shall not have lifein you. Whoso eateth My flesh, and drink-
eth My blood, hath eternal life, and I will raise him up at the
last day J for My flesh is truly meat, and My blood is truly
drink : whoso eateth My flesh, and drinketh My ocood, abideth
in Me, and I in him. This is the bread which corneth down
from heaven," vi. 50 to 58. That the flesh of the Lord is the
Divine Good of His Divine Love, and the blood the Divine
Truth proceeding from His Divine Good, may be manifest from
this consideration, that those things are what nourish the spirit-
ual life of man. Hence also it is said, My flesh is truly meat,
and My blood is truly drink, and also, this is the bread which
cometh down from heaven ; and whereas man by love and faith
is conjoined to the Lord, therefore also it is said, whoso eatetli
My flesh, and drinketh My blood, abideth in Me, and I in Him.
But, as was said above, they alone comprehend this Word,
who can think above the sensual things of the body ; especially
they who are in faith and in love to the Lord, for these are ele-
vated by the Lord from the life of the sensual things of the
body, towards the life of His spirit, thus from the light of the
world into the light of heaven, in which light the material things,
which are in the thought from the body, disappear. He there-
fore, who knows that blood is the Divine Truth from the Lord,
may also know, that by shedding blood in the Word is not sig-
nified to kill or deprive a man of the life of the body, but to
kill or deprive him of the life of the soul, that is, to destroy his
spiritual life, which is derived from faith and love to the Lord.
That blood, when it is unlawfully shed, denotes Divine Truth
destroyed by falses grounded in evil, is evident from the follow-
ing passages. " When the Lord shall wash the excrement of
the daughters of Zion, and shall wash away the bloods of Jeru-
salem from the midst of her, by the spirit of judgment, and by
the spirit of expurgation," iv. 4. Again, " Your hands are pol-
luted in blood, and your fingers with iniquity ; their feet run to
evil, and they hasten to shed innocent blood, their thoughts are
thoughts of iniquity," lix. 3, 7. And in Jeremiah, " Also in
their wings were found the blood of the souls of poor innocents"
ii. 34. Again, " For the sins of the prophets, the iniquities of
the priests, that have shed in the midst of Jerusalem the blood
of the just, they have wandered blind in the streets, they are
polluted with blood," Lam. iv. 13, 14. And in Ezekiel, " I passed
by beside thee, and saw thee trodden under foot in thy bloods ;
and I said, in thy bloods live ; I washed ihee with waters, and
I washed away thy bloods from upon thee, and I anointed thee
with oil," xvi. 6, 9. Again, " Thou son of man, wilt thou dis-

14

EXODUS.

[Chap. xxu.

pxite with the city of bloods : make known to it all its abomi-
nations, by the blood which thou hast shed, thou art made guilty,
and by the idols which thou hast made, thou art polluted ; be-
hold the princes of Israel, every one according to his arm, have
been in thee, and have shed blood / men of calumny have been
in thee, to shed blood, and to the mountains they have devoured
in thee," xxii. 2, 3, 4, 6, 9. And in Joel, " I will give prodi-
gies in the heaven and in the earth, blood, and tire, and a pillar
of smoke ; the sun shall be turned into thick darkness, and the
moon into blood, before the great and terrible day cometh," ii.
30, 31. And in the Apocalypse, " The sun became black as
sackcloth of hair, and the whole moan became as blood" vi. 12.
Again, " The second angel sounded, and as it were a great
mountain burning with tire was cast into the sea, and the third
part of the sea became blood," viii. 8. And again, " The second
angel poured out his vial into the sea, and it became blood as
of one that is dead, whence every living soul died in the sea.
The third angel poured out his vial into the rivers and into the
fountains of waters, and they became blood," xvi. 3, 4. In these
passages, by blood is not meant the blood of the bodily life of
man which is shed, but the blood of spiritual life, which is Di-
vine Truth, to which violence is offered by the false derived
from evil. The like is meant by blood in Matthew, " Upon
you shall come the jtcst blood shed upon the earth, from the
blood of just Abel, even to the blood of Zechariah, whom ye
have slain between the temple and the altar," xxiii. 35 ; by
which is signified, that the truths of the "Word have been vio-
lated by the Jews from the first time even to the present, inso-
much that they were not willing to acknowledge anything of
internal and celestial truth, therefore neither did they acknow-
ledge the Lord. Their shedding of His blood signified the
plenary rejection of Divine Truth, for the Lord was Divine
Truth Itself, which is the Word made flesh, John i. 1, 14. The
plenary rejection of Divine Truth, which was from the Lord,
and which was the Lord, is meant by these words in John,
*' Pilate washed his hands before the people, 6aying, 1 am in-
nocent of the blood of this rust one, ye have 6een ; and the whole
people answered, Jots blood be on us and on our children" xxvii.
24, 25 ; on which account this is thus described in the 6ame
Evangelist, " One of the 6oldiers with a spear pierced His 6ide,
and immediately there came out blood and water ; he who 6aw
beareth witness, and the witness is true, and he knoweth that
he saith truth, that ye may believe," xix. 34, 35; the reason
why water also came out is, because by water is signified ex-
ternal Divine Truth, 6uch as is the "Word in the letter ; that
water denotes truth, see n. 2702, 305S, 3424, 4976, 5668, 8568.
From these considerations it is also evident, what is signified
by being purified by the blood of the Zoi-d, that it denotes by

9128.]

EXODUS.

15

the reception of the truth of faith from Him, n. 7918, 9089 ; so
also it is evident what is signified by these words in the Apo-
calypse, " They overcame the dragon by the blood of the Lamb,
and by the Word of His testimony," xii. 11 ; by the blood of
the Lamb, is by the Divine Truth which is from the Lord,
which also is the Word of testimony ; the blood of the Lamb is
innocent blood, for a lamb is innocence, n. 3994, 3519, 784-0.
Truth Divine proceeding from the Lord in heaven has inno-
cence inmostly in it, for it atfects no others than those who are
in innocence, n. 2526, 2780, 3111, 3183, 3495, 3994, 4797, 6013,
6107, 6765, 7836, 7840, 7902, 7877.

9128. " If the sun be risen upon him" — that hereby is sig-
nified if he shall see it clearly from an interior principle, namely,
the theft which is perpetrated, appears from the signification of
the sun being risen, as denoting to be seen in light, or clearly,
in this case that good and truth is taken away which is signi-
fied by the theft, n. 9125. The reason why the sun's being risen
has this signification is, because by the thief caught in digging,
treated of in the foregoing verse, is signified the taking away
of good and truth in secret, thus when it is not seen, n. 9125 ;
the reason why it is said to be seen from an interior principle is,
because such a thing is seen by the internal man. The subject
being of importance, it may be expedient to explain how the
case is with sight from an interior principle. Man sees with
himself whether a thing be good or evil, consequently whether
it be true or false, which he thinks and wills, and which he
thence speaks and does ; this cannot in anywise be effected,
unless man sees from an interior principle. To see from an in-
terior principle, is from the sight of the internal man in the
external ; the case herein is as with the sight of the eye, for the
eye cannot seethe things which are in itself but which are out
of itself; hence now it is, that man sees good and evil which
are in himself. Nevertheless, one man sees this better than
another, and some do not see this at all ; they who see it, are
those who have received the life of faith and charity from the
Lord, for this life is internal life or the life of the internal man.
Persons of this character, inasmuch as they are in truth by
virtue of faith, and in good by virtue of charity, can see the
evils and falses attendant upon themselves ; for from good may
be seen evil, and from truth the false, but not vice versa / the
reason is, because good and truth is in heaven, and in the light
thereof, whereas evil and the false is in hell, and in the dark-
ness thereof. Hence it is evident, that they who are in evil and
thence in the false, cannot see good and truth, and not even
the evil and false which appertain to themselves ; consequently,
neither can these see from an interior principle. But it is to be
noted, that to see from an interior principle is to see from the
Lord ; for the case in respect to sight is as in respect to every

16

EXODUS.

[Chap. xxii.

thing existing, that nothing exists from itself, but from what
is prior or superior to itself, thus at length from the first and
supreme. The first and supreme is the Lord. He who compre-
hends this, may also comprehend that the all of life appertain-
ing to man is from the Lord ; and inasmuch as charity and
faith constitute the veriest life of man, that the all of charity
and the all of faith is from the Lord. He who excels in the fa-
culty of thinking and perceiving, may also from hence compre-
hend that the Lord sees all and singular things, even to the
most singular, which appertain to man. But evii and the false
do not exist, from what is superior to themselves, but from what
is inferior ; consequently, they do not exist from the Lord, but
from the world, for the Lord is above, and the world is beneath ;
wherefore the internal man, appertaining to those who are in
evil and thence in the false, is closed above and open beneath.
Hence it is, that they see all thiugs inverted, the world as
everything, and heaven as nothing ; on this account they ap-
pear also inverted before the angels, with the feet upwards and
the head downwards ; such are all in hell.

9129. " Bloods [shall be shed] for him;' — that hereby is sig-
nified that he is guilty, appears from the signification of blood,
as denoting violence offered to good and truth, thus to be guilty
of that violence, see above, n. 9126.

9130. " Repaying he shall repay" — that hereby is signified
the amendment and restitution of the truth and good taken
away, appears from the signification of repaying as denoting
amendment and restitution, see n. 9087, 9097.

9131. " If he hath nothing" — that hereby is signified if no
overplus remains, viz. of the good and truth taken away, ap-
pears from the signification of him, namely, the thief, having no-
thing, as denoting that there is no overplus remaining of the
truth and good taken away. That theft denotes a good and
truth taken away, see n. 9125 ; and that the like is signified
by a thief as by theft, see n. 9125, 9126.

9132. " He shall be sold for his theft" — that hereby is sig-
nified alienation, appears from the signification of being sold,
as denoting alienation, see n. 4752, 4758, 5886, in this case, of
the good and truth taken away, of which there is no overplus re-
maining, n. 9130; and from the signification of for the theft,
as denoting amendment and restitution by another good or
truth in the place of what was taken away, which is signified
by repaying, n. 9129 ; for the thief was sold that the theft might
be repaid. With what is contained in this verse the case is
this; he who sees that a good or truth which appertains to him-
self, is taken away by the false derived from evil, is guilty of the
violence offered to them, for it is done whilst he is conscious of
it; for what is done from consciousness proceeds from the will
and at the same time from the understanding, thus from the

9129—9135.] EXODUS.

17

whole man, for man is man from both ; and what is done from
both is done from the false which is derived from evil ; from the
false because from the understanding, and from evil because
from the will ; hence man has guilt. That that is appropriated
to man, which comes from his understanding, and at the same
time from his will, see n. 9009, 9069, 9071 ; and that man be-
comes guilty, if he does not repress evil of the will principle by
the intellectual, when he sees it, n. 9075.

9133. " If finding the theft shall be found in his hand"—
that hereby is signified if there be any overplus of truth and
good by which it can be restored, appeal's from the signification
of being found by finding, when relating to good or truth taken
away, which is signified by theft, as denoting the overplus re-
maining ; and from the signification of in his hand, as denot-
ing in his power ; that hand denotes power, see n. 878, 3387,
4931 to 4937, 5327, 5328, 5544, 6947, 7011, 7188, 7189,
7518, 7673, 8050, 8153, 8281 ; that in his hand also denotes
what appertains to him, will be seen below : and from the sig-
nification of the theft, as denoting the good or truth taken
away, see n. 9125. Hence it is evident that by the expression,
'• If finding the theft be found in his hand," is signified if there
be any overplus of good and truth ; the reason why it also de-
notes by which it can be restored is, because the subject treated
of in this verse is concerning the restitution of good and truth
taken away ; the case herein is this ; when the common affec-
tion of good remains, then there is always an overplus by which
any particular good taken away may be restored, for particular
goods and truths depend on common good, see n. 920, 1040,
1316, 4269, 4325, 4329, 4345, 4383, 5208, 6115, 7131.
The reason why in his hand denotes whatsoever appertains to
him is, because by hand is signified power, and whatsoever is of
any one's power appertains to him ; hence also by hand, espe-
cially by the right hand, is signified himself. From which con-
siderations it may be manifest what is signified by sitting at
t lie right hand of the Father, where it is said concerning the
Lord, that it denotes to be everything appertaining to the Fa-
ther, thus to be Himself; which is the same thing with being
in the Father and the Father in Him, and with all His being
the Father's, and all the Father's His, which the - Lord teaches
in John, chap. xiv. 8 to 11 ; chap. xvii. 10, 11.

9134. " From an ox even to an ass" — that hereby is signified
from good or truth exterior, appears from t e signification of an
ox, as denoting the good of the natural principle, see n. 2180,
2566, 2781, 2830, 8912, 8937 ; and from the signification of an
ass, as denoting the truth of the natural principle, see n. 2781,
5492, 5741. The good of the natural principle is exterior good,
and the truth of the natural principle is exterior truth.

913.3. "Even to a cattle" — t.h a:, hereby i=> signified if from

VOL. IX. 2

IS

EXODUS.

[Chap. xxii.

truth and good interior, appears from, the signification of cattle,
as denoting spiritual truth and good, thus truth and good inte-
rior, see n. 6016, 6045, 6049. In the "Word sometimes flocks
are spoken of, sometimes cattle, and in the internal sense by
flocks are signified interior goods and the truths thence de-
rived ; but by cattle are signified interior truths and the goods
thence derived. But the difference between them cannot be
known, unless it be known how the case is with the two states
of man, the prior and posterior, during regeneration. The prior
state is, when he is leading by the truths of faith to the good
of charity ; the posterior state is when he is in the good of cha-
rity, and thence in the truths of faith ; by the prior state man
is introduced into the church, that he may be made a church,
and when he is made a church, then he is in the posterior state.
The goods and truths appertaining to him in the posterior state
are signified by flocks, but the truths and goods appertaining
to him in the prior state are signified by cattle ; hence it is, that
in the latter case truths are mentioned in the first place, and
good in the second. Concerning those two states appertaining
to the man who is regenerating, or what is the same thing, who
is made a church, see n. 7623, 7992, 8505, 8506, 8510, 8512,
8516, 8643, 8648, 865S, 8685, 8690, 8701, 8772, 8994, 90S8,
9089. Goods and truths are called exterior, which are in the
external or natural man, and those are called interior, which
are in the internal or spiritual man. The reason why the latter
are interior, and the former exterior is, because the internal
man savors of heaven and the external of the world ; for hea-
ven is within man and the world without. It is said from an
ox even to an ass, even to a cattle, that every exterior good and
truth may be signified, and every interior truth and good ; good
also proceeds to truth in the external man, and from truth to
good in the internal, according to Divine order in heaven.

9136. " Living" — that hereby is signified in which there is
spiritual life, appears from the signification of living, as denot-
ing spiritual life, which is the life of faith and charity, sec n.
5407, 5S90 ; hence the living are those in whom there is spirit-
ual life.

9137. " He shall repay twofold" — that hereby is signified
restitution to the full, appears from the signification of twofold,
as denoting to the full, see n. 9103 ; and from the signification
of repaying, as denoting restitution, see n. 9087.

913^ Verses 4, 5. When a man [vir] sJiall desolate a field
or a vineyard, aud shall send in his beast of burden, and shall
desolate iti the field of anotlter, of t/ie best of his own field, and
of the best of his own vineyard, he shall repay. When fire shall
go forth, and shall catch hold of thorns, and a, heap be consumed,
or standing corn, or afield, he that kindled the kindling repay-
ing shall repay. "When a man shall desolate a field or vinevard,

9136—9139.]

EXODUS.

19

signifies the good and the truth of the church by lusts. And
sluvll send in his beast of burden, signifies if he does it from
little consciousness. And shall desolate in the field of another,
signifies the consumption of goods cohering. Of the best of his
own field and of the best of his own vineyard he shall repay,
signifies restitution from goods and truths yet entire. When
fire shall go forth, signifies anger from the affection of evil.
And shall catch hold of thorns, signifies which inserts itself in
what is false. And a heap be consumed, signifies damage to
the received goods and truths of faith. Or standing corn or a
field, signifies also to the goods and truths of faith in concep-
tion. He that kindled the kindling repaying shall repay, sig-
nifies restitution of what was taken away by anger grounded in
the affection of evil.

9139. "When a man [vir] shall desolate a field or a vine-
yard " — that hereby is signified the deprivation of the good and
truth of the church by lusts, appears from the signification of
desolating, as denoting to deprive by lusts, see below, n. 9141 ;
and from the signification of a field, as denoting the church as
to good, see n. 2971, 3766, 4982, 7502, thus the good of the
church ; and from the signification of a vineyard, as denoting
the church as to truth, thus the truth of the church. The rea-
son why a field denotes the church as to good is, because those
things which are of a field, as wheat and barley, signify the in-
ternal and external goods of the church, n. 3941, 7602, 7605 ;
and the reason why a vineyard denotes the church as to truth
is, because wine, which is of a vineyard, signifies the truth of
good, n. 1071, 6377. That a field and a vineyard have such
signification, originates in representatives in the spiritual world
for before spirits the fields appear full of wheat and barley
when the angels, who are in the superior heaven, are discours-
ing concerning a company who are in good ; and vineyards ap-
pear full of grapes, with wine presses therein, when the angels
discourse concerning a company who are in the truth of good.
Those representatives are not grounded in this, that such things
are in the earths, but they are grounded in correspondences,
that wheat and barley, or the bread thence made, nourish the
body, as the good of love and charity nourishes the soul, and
that wine in like manner as drink. Hence it is, that the goods
of love and the truths of faith in the Word are called meats
and drinks, they are also in that sense heavenlv meats and
drinks ; see n. 56 to 58, 680, 681, 1973, 4459, 4792, 5147, 5293,
5576, 5579, 5915, 8562. That a vineyard denotes the church
as to the good and truth of faith, which is called the Spiritual
Church, is manifest from the passages in the Word where it is
named, as in Jeremiah, " Many pastors have destroyed My
vineyard, they have trampled upon My field, they have re-
duced the field of desire into a desert wilderness; they have

20

EXODUS.

[CnAP. xxii.

made it [the vineyard] into a desert," xii. 10, 11, where vine-
yard and field manifestly denote the church : and whereas the
church is the church by virtue of the truth and good of faith
and charity, it is evident that vineyard in this passage denotes
the church as to truth, and field as to good. And in Isaiah,
" Jehovah cometh into judgment with the elders of His people
and their princes, ye have set on fire the vineyard" iii. 11,
where also vineyard manifestly denotes the church as to the
good and truth of faith, for the elders, with whom Jehovah will
come into judgment, denote the goods of the church, n. 6521,
6525, and princes denote the truths thereof, n. 5011. Again,
" I will sing to My beloved a song of My friend concerning Ms
vineyard ; My beloved hath a vineyard in the horn of a son of
oil, which He encompassed about, and planted with a noble
vine" v. 1 and the following verses, speaking of the Lord, who
is the beloved and the friend, where vineyard denotes His Spi-
ritual Church ; a noble vine denotes the good of the faith of
that church ; the horn of a son of oil denotes the good of faith
of that church derived from the good of love. He who knows
nothing concerning the internal sense of the Word, cannot in
anywise know what is signified by a vineyard in the horn of a
son of oil ; in those words there still lies concealed such an ar-
canum, as cannot be expressed by expressions of speech ; by
them is fully described the conjunction of the Lord's spiritual
kingdom with His celestial kingdom ; that is, the conjunction
of the second heaven with the third, consequently the conjunc-
tion of the good of faith in the Lord, which is of the spiritual
kingdom, with the good of love to the Lord, which is of the ce-
lestial kingdom; a vineyard denotes the spiritual kingdom, in a
horn denotes in power, thus a son of oil therein denotes the ex-
ternal good of love of the celestial kingdom ; the celestial king-
dom, which is in the inmost heaven of the Lord, is called oil, or
olive yard, because oil denotes the good of celestial love, n. SS6,
4582, 1635. Note, that the kingdom of the Lord in the earths
is the church. That there are two kingdoms, the celestial king-
dom and the spiritual kingdom, and that the spiritual kingdom
constitutes the second heaven, and the celestial kingdom the
third, see n. 38S7, 1138, 4279, 4286 : concerning their conjunc-
tion, see n. 6135. Again, in the same prophet, " In that day
a vineyard of new winet answer }re to it ; I, Jehovah keep it,
I will water it every moment," xxvii. 2, 3, where a vineyard
of new wine denotes the Spiritual Church. So in Amos, "Tn
all the vineyards is mourning, I will pass by [or through] thee,
woe to them that desire the day of Jehovah ; what is the day
of Jehovah to you ; it is [a day] of darkness and not of light,"
v. 17, IS, speaking of the last time of the church, when there
is no longer any good and truth of faith, which time is the day
of Jehovah, which is of darkness and not of light; hence it ia

9140, 9141.]

EXODUS.

21

said, in all the vineyards is mourning. And in the Apocalypse,
"The angel sent his sickle into the earth, and vintagcd the vine
of the earth, and cast it into the wine-press of the great anger
of God," xiv. 18, 19 ; to vintage the vine of the earth denotes
to consume the truth and good of the church, earth in this pas-
sage denoting the church. From these considerations it may
be manifest from what ground it is that the Lord so often liken-
ed the kingdom of the heavens to a vineyard, as in Matthew,
chap. xx. 1 and the following verses, chap. xxi. 28, 29, 33 to 41 ;
Mark xii. 1 to 13. And from what ground it is that the Lord
called himself a vine in John, " As the branch cannot bear fruit
of itself, except it abide in the vine, so neither ye, except ye abide
in Me. I am the vine, ye are the branches, without Me ye can
do nothing," xv. 1 and following verses,where a vine denotes faith
in the Lord, consequently denotes the Lord as to faith, for the
Lord is faith, because faith is from Him, for faith is not faith
except it be from Him, hence also it is that a vine denotes the
faith which is in Him.

9140. " And shall send in his beast of burden" — that hereby
is signified if he does it from little consciousness, appears from
the signification of a beast of burden, as denoting the pleasure
or appetite of the body ; the reason why it denotes little con-
sciousness is, because man, when he is in bodily pleasure and
appetite, little consults reason, and thus is little conscious to
himself. All the beasts, of whatsoever genus and species, sig-
nify affections, the tame and useful beasts good affections, and
the wild and useless beasts the evil affections, n. 45, 46, 142,
143, 714 to 719, 1823, 2180, 2781, 3218, 3519, 5198, 7523, 7872,
9090. When a beast is called a beast of burden, it signifies af-
fections merely corporeal, which have in them little of reason,
for man, the more he acts from the body, the less he acts from
reason, for the body is in the world, thus remote from heaven,
where genuine reason is. A beast of burden also in the original
tongue is an expression derived from what is brutish and fool-
ish, thus from what is little conscious, as in Isaiah, chap. xix.
11. And in David, Psalm xlix. 10 ; Psalm lxxiii. 22. And
in Jeremiah, chap. ii. 17, and in other places.

9141. " And shall desolate in the field of another " — that
hereby is signified the consumption of cohering goods, appears
from the signification of desolating, as denoting to deprive by
lusts, thus to consume, of which we shall speak presently ; and
from the signification of in the field of another, as denoting
goods cohering, for field denotes the church, and the things in
the field denote goods, n. 9139, thus the things which are in the
field of another denote the near things [or goods] which cohere ;
for the goods appertaining to man are as generations on earth,
and hence there are those which are in various nearness and
coherence, n. 9079 ; those which are not in the same house, or

22

EXODUS.

[Chap. xxii.

which are not together in the same family, hut are still related,
are what are meant by being in the held of another. The rea-
son why to desolate denotes to deprive by lusts, and thereby to
consume, is, because by the term, which in the original tongue
is expressed to desolate, is properly signified to set on fire and
burn, hence also to devour and consume ; and this being the
derivation of that expression, by desolating is there signified
the consumption which is effected by lusts; for the lusts ap-
pertaining to man are fires which consume. There appertains
to man the fire of life, and the light of life ; the fire of life is
his love, and the light of life is his faith ; the love of good, that
is, love to the Lord, and love towards the neighbor, constitute
the fire of life appertaining to a good man and to an angel of
heaven, and the love of truth and the faith of truth constitute
the light of life appertaining to them ; but the love of evil, that
is, the love of self and the love of the world, constitute the fire
of life appertaining to an evil man and to a spirit of hell, and
the love of the false and the faith of the false, constitute the
lumen of life appertaining to them. The love of evil is called
in the Word the burning of fire, because it burns and consumes
those things which are of the love of good and truth. That the
burning of fire has this signification, see n. 1297, 1861, 5215,
9055. That consumption by lusts is signified by that expres-
sion in the original tongue, is evident from the following pas-
sages, " Jehovah will come into judgment with the elders of
his people, and the princes thereof, ye have consumed (set fire
to) the vineyard" Isaiah iii. 14. Again, "The breath of Jeho-
vah, as a river of sulphur, consumeth (kindleth) it," xxx. 33,
where a river of sulphur denotes falses derived from the evils
of the love of self and of the world, n. 2446. And in Ezekiel,
"The inhabitants of the cities of Israel shall go forth, and shall
set on fire and burn the arms, and the shield and the buckler,
with the bow and with the weapons, and with the staff" of bread,
and with the spear; they shall kindle afire for them seven
years, that they shall bring no wood out of the field, nor cut
down any out of the forest," xxxix. 9, 10 ; thus is described the
consumption and desolation of good and truth by lusts ; but
who can see this unless he knows what is signified by the in-
habitants of the cities of Israel, also what by arms, a shield, a
buckler, a bow, with weapons, by the staff" of bread and a spear,
by seven years, and by wood from a field and from forests;
that inhabitants denote goods, see n. 2268, 2451, 2712 ; that
cities denote truths, and hence doctrinals derived from the
Word, see n. 226S, 2450, 2943, 3216, 4492 ; that Israel denotes
the church, see n. 4286, 6426, 6637, hence the inhabitants of
the cities of Israel denote the goods of the doctrinals of the
church, and in the opposite sense those [goods] turned into evils
and falses; that a shield, a buckler, the weapons which belong

9142, 9143.]

EXODUS.

23

to a bow, denote the truths of doctrine derived from the "Word
by which there is protection from the falses of evil, see n. 2686,
2709, 6i22 ; that a staff of bread denotes the power of truth
from good, see n. 4876, 7026 in like manner a spear, but in-
terior power ; that seven years denote a full state, thus to the
full, see n. 6508, 8976, thus to kindle a tire seven years denotes
to consume to the full by lusts ; wood from the field denotes
the interior goods of the church, n. 3720, 8354, and that field
denotes the church, n. 2971, 3766, 7502, 7571 ; and wood from
the forest denotes exterior goods, n. 3720, 9011. When these
things are known, it may be known further that by the above
proplietics is described the consumption of all things of the
church by lusts, until nothing of the good and truth of the in-
ternal and external church survives, which is signified by kind-
ling a tire seven years, that they shall not bring wood from the
field, nor cut it from the forests. By the same expression is
also described the consumption of the good and truth of the
church in Malachi, "Behold the day cometh, burning as an
oven, in which all that sin insolently, and every worker of ma-
lice shall be stubble ; and the day that cometh shall consume
{shall kindle) them, saith Jehovah Zebaoth, which shall not
leave them root nor branch," iv. 1 ; the day that cometh is the
last time of the church, when the loves of self and of the world
are about to reign, and to consume all the truths and goods of
the church, until nothing survives in the internal of man and in
his external, which is signified by not leaving them root nor
branch ; the root of good and truth is in the internal man, and
the branch is in the external ; hence now it is evident that by
desolating is signified consumption by lusts. The signification
is the same in other parts of the Word.

9142. " Of the best of his own field and of the best of his own
vineyard he shall repay " — that hereby is signified restitution
from goods and truths yet entire, appears from the signification
of field, as denoting the good of the church ; and from the sig-
nification of vineyard, as denoting the truth of the church, see
above, n. 9138; it is called the best, which after consumption
is yet entire ; and from the signification of repaying, as denot-
ing restitution, see n. 9087.

9143. " When fire shall go forth " — that hereby is signified
anger from the affection of evil, appears from the signification
of fire, as denoting love, in this case the love of evil and its af-
fection, see just above n. 9141 ; it is said the affection of evil,
because by affection is meant what is continuous of love. The
reason why anger grounded in the affection of evil is fire, is,
because anger is from that source ; for when what a man loves
is assaulted, the fiery principle bursts forth, and as it were
burns. Hence it is that anger is described in the Word by fire,
and is said to burn ; as in David, '* There came up a smoke out

24

EXODUS.

[Chap. xxii.

of his nose, and fire out of his mouth, coals were kindled from
it" Psalm xviii. 8. Again, " Kiss the son, lest he be angry,
because his anger shall burn for a short time" Psalm ii. 12.
And in Isaiah, " Who shall dwell for us with devouring fire /
who shall dwell for us with fire-hearths of eternity ," xxxiii. 14.
Again, " He hath poured upon him the wrath of his anger, Ha
hath inflamed him round about, yet he hath not acknowledged
it, He hath set him on fire, yet he hath not laid it to heart,"
xlii. 25. Again, "Behold Jehovah will come injure, and Hia
chariot as a storm, to recompense in the wrath of His anger
and His chiding is inflames of fire," lxvi. 15. And in Moses,
" I looked back and came down from the mountains, when the
mountain burned with fire. I was afraid by reason of the an-
ger and wrath, with which Jehovah was angry against you,"
Deut. ix. 15, 19. In these and in several other passages anger
is described by fire. Anger is attributed to Jehovah, that is,
to the Lord, but it appertains to man, see n. 5798, 6997, 8283,
8483. That the Lord appeared on Mount Sinai to the Israelit
ish people according to their quality, therefore in fire, smoke,
and thick darkness, see n. 6832. But it is to be noted, that an-
ger is a fire bursting forth from the affection of evil, but zeal
is a fire bursting forth from the affection of good, see n.
4164, 4444, 8598 ; therefore also zeal is described by fire in
Moses, " Jehovah thy God is a devouring fire, a zealous God,"
Deut. iv. 24. And in Zephaniah, " I will pour forth upon
them all the wrath of Mine anger, 6ince in the fire of My seal
the wbole earth shall be devoured," iii. 8. That the zeal of
Jehovah is love and mercy, and that it is called anger, because
it appears as anger to the evil, when they incur the punishment
of their evil, see n. 8875.

9144. " And shall catch hold of thorns " — that hereby is
signified which inserts itself into falses, appears from the sig-
nification of catching hold of, when it is said of anger which is
from the affection of evil, as denoting to insert itself, and there-
by to enkindle ; and from the signification of thorns, as denot-
ing falses, of which we shall speak presently. It may be expe-
dient first to say something how the case herein is. The loves
appertaining to man are the fires of his life, n. 9055 ; the evil
loves which are the loves of self and of the world, are consuming
fires, for they consume the goods and truths which are of life
itself; those fires constitute the life of the will of man, and the
light from those fires constitutes the light of his understanding.
So long as the fires of evil are kept inclosed in the will, in this
case the understanding is in light, and hence in the percep-
tion of good and truth ; but when those fires pour forth their
light into the understanding, then the former light is dissipated,
and man is obscured as to the perception of good and truth ;
and the more 60, in proportion as the loves of self and of the

9144.]

EXODUS.

25

world, which are those fires, receive increase, and at length to
such a degree, that they snlt'ocate and extinguish all truth, and
with truth good. When those loves are assaulted, then lire
from the will bursts forth into the intellectual principle, and
conceives flame there ; this flame is what is called anger ; hence
it is that man is said to be heated, to burn, and to be inflamed,
when he is angry. This flame assaults truths and goods which
are in the intellectual principle, and not only hides them, but
also consumes; and what is an arcanum, when that evil fire
bursts forth from the will into the intellectual principle, in this
case the intellectual principle is closed above and opened below,
that is, is closed as to the view towards heaven, and is opened
as to the view towards hell ; hence it is that on such occasion
evils and falses flow in, which conceive the flame, when an evil
man burns into anger. The case herein is similar to that of a
fibre in the body, which, if it be touched with the point of a
needle, instantly contracts itself and closes, and thereby pre-
vents the hurt penetrating further, and infesting the life in its
principles ; the false also, when it is presented to view, appears
as somewhat pointed. The state of an evil man, when he is
angry, is similar to that of smoke, which when fire is applied
to it, conceives flame, for the false of evil in the intellectual
principle is as smoke, and anger is as the flame of kindled
smoke ; there is also a correspondence between them. Hence
it is that in the "Word smoke denotes what is false, and the
flame thereof denotes anger ; as in David, " There went up a
smoke out of His nose, and fire out of His mouth, coals were
kindled at it," Psalm xviii. 8. And in Isaiah, " Wickedness
burns as a fire, it devours the thorns and briars, and kindles
in the intertwisting of the forest, and they elevate themselves
with the elevation of smoke, in the wrath of Jehovah Zebaoth,"
ix. 18, 19 ; where smoke denotes the false, from the kindling
of which comes anger ; that smoke denotes what is false, see n.
1861. From these considerations it is now evident, what is
signified in the internal sense by the words, when fire shall go
forth, and shall catch hold of thorns, that a heap be consumed,
or standing corn, namely, if the affection of evil bursts forth
into auger, and inserts itself into the falses of concupiscences,
and consumes the truths and goods of faith. Every considerate
person may see, that there is some cause of this law which lies
interiorly concealed, and does not appear, for a law concerning
fire catching hold of thorns, and thereby consuming a heap, or
standing corn, was never in any other code enacted, because
such a thing must very rarely happen ; but that the fire of
malice and anger should seize upon and kindle the falses of
concupiscences, and thereby consume the truths and goods of
the church, is what happens every day. That thorns denote
the falses of concupiscences, is manifest from the following

26

EXODUS.

[Chap. xxii.

passages. " Upon the land of My people comefch up the thorn
and the briar" Isaiah xxxii. 13 ; where land [or earthjdenotes
the church, the thorn and the briar denote falses and evils thence
derived. Again, " Your spirit the fire shall consume you, thus
the people shall be burned into a calx, thorns cut off which ar6
burned in the fire" xxxiii. 11, 12 ; where the thorns burned in
the lire denote the falses which catch flame, and consume truths
and goods. And in Ezekiel, " There shall be no longer to the
house of Israel a pricking briar, and a thorn affecting with
pain" xxviii. 24, where the pricking briar denotes the false of
the concupiscences of self-love, the thorn denotes the false of the
concupiscences of the love of the world. And in Hosea, " Your
mother hath committed whoredom, therefore I will hedge up
thy way by thorns, and she shall not And her paths," ii. 5, 6 ; where
ways and paths denote truths, and thorns denote falses in place
of truths. Again, " The heights of Avon shall be destroyed,
the sin of Israel, the thistle and the thorn shall come up upon
their altars" x. 8 : the thistle and the thorn denote evil aud the
false vastating the goods and truths of worship. And in David,
u They encompassed me as bees, they extinguished as the fire of
thorns" Psalm cxviii. 12, where the fire of thorns denotes the
concupiscence of evil. And in Matthew, " From their fruits ye
shall know them, do [me?i] gather grapes of thorns, or figs of
thistles," vii. 16 ; to gather grapes of thorns denotes the goods of
faith and charity from the falses of concupiscences ; that grapes
denote those goods, see n. 1071, 5117, 6378. And in Mark,
" Other seed fell among thorns, but the thorns came up, and
choked it, that it did not yield fruit. They wlw are sown
among thorns, are they who hear discourse, but the cares of this
world, and the fraud of riches, and concupiscences about other
things entering in, choke the discourse, that it becomes un-
fruitful," iv. 7, 18, 19 ; in this passage is explained what it is
to be sown among thorns, thus what thorns are. The same things
are signified by sowing among thorns, and reaping thorns, in
Jeremiah, "Thus saith Jehovah to the man [_vir] of Judah and
of Jerusalem, break up your fallow ground, and sow not among
thorns," iv. 3. " They nave sown wheat and have reaped thorns,
xii. 13. The falses of concupiscences, which are signified
by thorns, are the falses confirming those things which are of
the world and its pleasures ; for these falses, above others, catch
lire and burn, because they are from concupiscences in the body,
which are felt, therefore also they close the internal man, so that
nothing is relished which relates to the salvation of the soul and
eternal Life. The platted crown of thorns put on the Lord's head
when He was crucified, and His being saluted king of the Jews
on this occasion, and saying, Behold the Man, John xix. 2, 3, 5,
represented what was the quality of the Divine Word at that
tii<\« in the Jewish Church, namely, that it was sufibcated by

9145, 9146 .J

EXODUS.

27

the falses of concupiscences ; the king of the Jews, as on this
occasion He was saluted by them, signified Divine Truth ; that
by king in the "Word is signified truth from the Divine [being
principle], see n. 1672, 2015, 2069, 3009, 3070, 4575, 4581,
4966, 5044, 614S ; and that the like is signified by anointed,
which in the Hebrew idiom is Messiah, and in the Greek Christ,
n. 3004, 3008, 3009, 3732. That by Judah in the supreme
sense is meant the Lord as to Divine Good, and in the internal
sense as to the Word, and thus as to doctrine from the Word,
n. 3881 ; and that the Lord, when such a crown was upon His
head, said, Behold the Man, signified behold Divine Truth,
such as it is at this day in the church ; for the Divine Truth pro-
ceeding from the Lord in heaven is a man \Jiomo], hence heaven
is the Grand Man, and this from influx and from correspond-
ence, which has been shown at the close of several chapters,
see n. 1871, 1276, 2996, 2998, 3624 to 3649, 3741 to 3750,
7396, 8547, 89S8. Hence also the Celestial Church of the Lord
was called man [homo], n. 478, 479 ; this church was what the
Jews represented, n. 6363, 6364, 8770. Hence it is evident,
what was signified by the thorny crown, also by the salutation,
king of the Jews ; and likewise, what by Behold the Man ; and
further, what by the inscription on the cross, Jesus of Nazareth,
the king of the Jews, John xix. 19, 20 ; namely, that Divine
Truth, or the Word, was so looked at and so treated by the
Jews, amongst whom was the church, that all things which
were done to the Lord by the Jews, when He was crucified,
signified states of their church as to Divine Truth or the Word,
see n. 9093. That the Lord was the Word, is manifest in John,
" In the beginning was the Word, and the Word was with
God, and God was the Word ; and the Word was made flesh,
and dwelt in us, and we saw His glory," i. 1, 14. The Word is
Divine Truth.

9145. " And a heap be consumed" — that hereby ia signified
damage to the truths and goods of faith received, appears from
the signification of a heap, as denoting the truth and good of
faith received. The reason why a heap has this signification
!*. because it is a crop of corn already gathered, and by stand-
ing corn is signified the truth and good of faith in conception,
which is treated of in the article which now follows.

9146. " Or standing corn or a field" — that hereby is signi-
fied the truth and good of faith in conception, appears from the
signification of corn, as denoting the truth of faith, of which we
shall speak presently ; and from the signification of field, as
denoting the church as to good, thus the good of the church,
see above, n. 9139. The reason why corn denotes the truth of
faith is, because the different kinds of corn, as wheat and bar-
ley, and the bread thence made, signify the goods of the church,
see n. 3941, 7602. The goods of the church are those things

28

EXODUS.

[Chap, xxii

which are of chanty towards the neighbor, and of love to the
Lord ; these goods are the esse and soul of faith, for by virtue
of them faith is faith, and lives. The reason why standing corn
denotes the truth of faith in conception is, because it has not
yet been gathered into heaps, nor brought into barns ; where-
fore corn when it stands, or is yet in growth, denotes the truth
of faith in conception. The like is signified by standing corn
in Hosea, " Israel have made a king, and not from Me, they
have made princes, and I knew not ; their silver and their gold
they have made idols. Because they sow the wind, they shall
reap a storm ; he hath no standing corn, the bud shall not yield
meal [or flour] ; if peradventure it yield, strangers shall devour
it," viii. 4, 7. The subject here treated of, is concerning the
truths and goods of the faith of the church dissipated by tilings
vain and false ; that those things are treated of is evident from
the series of the things, but what is said concerning them, is
evident from the internal sense ; for in this sense, by a king is
meant the truth of the faith of the church in the complex, see
n. 1672, 2015, 2609, 3009, 3670, 4575, 45S1, 4966, 5044, 6148;
by princes, primary truths, n. 11S2, 2089, 5044. Hence ir is
evident what is meant by Israel making a king and not from
Me, they have made princes and I knew not, for Israel denotes
the church, n. 4286, 6126, 6637 ; by silver is there signified
the truth of good, and in the opposite sense the false of evil, n.
1551, 2954, 565S, 6112, 6914, 6917, 8932; by gold good, and
in the opposite sense evil, n. 113, 1551, 1552, 5658, 6914, 6917,
8932 ; by idols, worship grounded in falses and evils, n. 8941.
Hence it is evident, what is signified by making their silver
and their gold idols ; by the wind which they sow are signified
things empty ; by the storm which they shall reap, is signified
disturbance thence in the church; by the standing corn which
they have not, is signified the truth of faith in conception ; by
the bud wjiich shall not yield meal [or flour], is signified bar-
renness; by the strangers who shall devour it, are signified the
falses which shall consume.

9147. "He that kindled the kindling, repaying shall repay"
— that hereby is signified the restitution of the things taken
away by auger derived from the affection of evil, appears from
the signification of repaying, as denoting restitution, see n.
9087 ; and from the signification of the fire which goeth forth,
as denoting anger derived from the affection of evil, see n. 9143 ;
hence to kindle denotes the taking away or consumption there-
by, and what is kindled denotes what is taken away or con-
sumed.

9148. Verses 6 to 14. When a man [vir] shall give to his
companion silver or vessels to keep, and by theft it be taken away
out of the house of the man, if the thief be caught, he shall re-
pay twofold. If the thief be not caught, the lord of the house

9147, 9148.]

EXODUS.

29

shall be brought to God, whether or no he hath put his band
into the work of his companion. Upon every word of trans-
gression, upon an ox, upon an ass, upon cattle, upon a ga^nenf,
upon every thing that is destroyed, which he shall say that thu
is it, even to God- shall come the word of them both, [and] whom
God shall condemn, he shall repay twofold to his companion.
When a man [vir] shall give to his companion an ass, or an ox,
or cattle, and every beast to keep, and it die or be iroken, or be
led avmy captive, no one seeing / an oath of Jehovah shall be
between them both, whether or no he hath put his hand into the
work of his companion, and the lord thereof hath taken, and he
shall not repay. And if by thieving theft it hath been taken
away from him, he shall repay to the lord thereof. If by tear-
ing it hath been torn in pieces, he shall bring a witness for it,
he shall not repay what hath been torn in pieces. And when a
man [vir] shall borrow from his companion, and it be broken or
die, the lord thereof not being with it, repaying he shall repay.
If the lord thereof be with it, he shall not repay ; if he be a
hireling, he shall come in his hire. When a man [vir] shall
give to his companion silver or vessels to keep, signifies truths
derived from good and corresponding scientifics in the memory.
And by theft it be taken away out of the house of the man,
signifies the loss of them thence. If the thief be caught, signi-
fies remembrance. He shall repay twofold, signifies restitu-
tion to the full. If the thief be not caught, signifies if there be
no remembrance of what is taken away. The lord of the house
shall be brought to God, signifies inquisition from good. Whe-
ther or no he hath put his hand into the work of his companion,
signifies whether they have entered into it. Upon every word
of transgression, signifies whatsoever damage and whatsoever
loss. Upon an ox, upon an ass, upon cattle, signifies of good
and truth exterior and interior. Upon a garment, signifies of
sensual truth. Upon every thing that is destroyed, which he
shall say that this is it, signifies every thing ambiguous. Even
to God shall come the word of them both, [and] whom God
shall condemn, signifies inquisition and dijudication by truth.
He shall repay twofold, signifies amendment to the full. When
a man shall give to his companion an ass, or an ox, or cattle,
and every beast to keep, signifies truth and good exterior and
interior, and every thing which is of their affection, in the
memory. And it die or be broken, signifies loss or damage.
Or be led away captive, signifies removal. No one seeing,
signifies of which the mind is not conscious. An oath of Je-
hovah shall be between them both, signifies inquisition by
truths from the Word, concerning all and singular those things.
Whether or no he hath put his hand into the work of his com-
panion, and the lord thereof hath taken, signifies conjunctioi;
with good. And he shall not repay, signifies that there is nc

30

rxoDus.

[Chap. xxii.

damage. And if by thieving theft it has been taken away
from him, signifies if there be loss. He shall repay to the lord
thereof, signifies restitution for it. If by tearing it hath been
torn in pieces, signifies if there be damage not from fault. He
shall bring a witness for it, signifies that it is confirmed. He
shall not repay what has been torn in pieces, signifies non-pun-
ishment. And when a man shall borrow from his companion,
signifies truth and good from another stock. And it be broken
or die, signifies damage to it or extinction. The lord thereof
not being with it, signifies if the good of that truth be not to-
gether. Repaying he shall repay, signifies restitution. If the
lord be with it he shall not repay, signifies if the good of truth
be together, tliat there shall be no restitution. If he be a hire-
ling, signifies if for the sake of the good of gain. He shall
come in his hire, signifies submission and service.

9149. " When a man [vir] shall give to his companion silver
or vessels to keep" — that hereby are signified truths derived
from good and corresponding scientifics in the memory, ap-
pears from the signification of silver, as denoting truth derived

- from good, see n. 1551, 2954, 5658,6914, 6917, 7999, 8932 ; and
from the signification of vessels, as denoting scientifics, see n.
3068. The reason why corresponding scientifics are denoted is,
because all spiritual truths are stored up in scientifics, as in
their vessels, n. 3079 ; and all scientifics correspond to the
truths which are contained ; and from the signification of to
keep, as denoting in the memory ; for to be kept in the spiritual
6ense in which truths and scientifics are treated of, is to be
held in the memory, inasmuch as such things are kept therein ;
a man giving to his companion to keep, denotes to store up
near himself in the memory, for what in the sense of the letter
is said of one and of another, as in this case of a man and a
companion, in the internal sense is meant of one, for two truths,
as both truth and the corresponding scientific, are man [vir]
and companion in man [homo].

9150. "And by theft it be taken away out of the house ot
the man " — that hereby is signified the loss of them thence, ap-
pears from the signification of theft, as denoting the taking
away of such things as constitute man's spiritual life, conse-
quently of truths and scientifics, which are signified b}' silver
and vessels, n. 9149 ; and from the signification of house, as
denoting where anything is stored up. Hence it is, that house
signifies various things, as the church, good there, also a man,
and likewise his mind both natural and rational, but in this
case the memory, because in it, as in their house, are truths
and scientifics; that house signifies various things, see n. 3128,
3142, 3538, 3652, 3720, 3900, 4973, 4982, 5023, 5640, 6690,
7353, 7848, 7929.

9151. u And the thief be caught" — that hereby is signified

9149—9154.] EXODUS.

31

remembrance, appears from the signification of being caught,
when it is said of truths and scientifics taken away in the me-
mory, as denoting remembrance ; and from the signification of
the thief, as denoting what was taken away ; for by thief is
signified the like as by theft, see n. 9125, 9126.

9152. " He shall repay twofold " — that hereby is signified
restitution to the full, appears from the signification of repay-
ing, as denoting restitution, see n. 9087 ; and from the signi-
fication of twofold, as denoting to the full, see n. 9103. The
subject treated of in this verse and in the following, even to
verse 14, in the internal sense, is concerning the loss of the
truth of faith with man, thus concerning the loss of spiritual
life, and concerning its restitution ; for man by the truths ot
faith is introduced to the good of charity, and becomes spiritual.
But these things, which are treated of in what now follows, in
the internal sense, are for the most part unknown to man ; the
reason is, because it is not known what spiritual life is, thus
neither that spiritual life is interior life, and distinct from na-
tural life, which is exterior; nor is it known that that life is
given to man from the Lord by the reception of the truth ot
t'aith in the good of charity. Hence it is, that the things said
concerning the loss of that life, and concerning its restitution,
fall into thick darkness with man, because amongst those things
which are not known ; nevertheless such things constitute an-
gelic wisdom, for they are adequate to the light in which the
angels are ; wherefore when a man of the church, who is in the
good of faith, reads the Word, the angels adjoin themselves to
him, and are delighted with the man, because the wisdom
which is by [or through] the Word flows in to them on such
occasions from the Lord. Hence there is conjunction of hea-
ven with man, which would not at all be without the Word ;
for the Word is such, that there is not even a title or iota in its
original tongue, which does not affect the angels and conjoin
them to man. That this is the case I can assert, because it has
been shown me from heaven.

9153. " If the thief be not caught " — that hereby is signified
if there be no remembrance of what was taken away, appears
from the signification of the thief being caught, as denoting a
remembrance of what was taken away, see just above, n. 9151,
in this case no remembrance, because it is said if he be not
caught.

9154. " The lord of the house shall be brought to God " —
that hereby is signified inquisition from good, appears from the
signification of being brought to God, as denoting that inquisi-
tion may be made, see below, n. 9160; and from the significa-
tion of the lord of the house, as denoting the g- tod from which
[it is to be made]. The reason why the lord of the house de-
notes good is, because the subject treated of is concerning

32

EXODUS.

[Chap, xxi!

truths and scientifics taken away from the memory, which are
signified by the silver and vessels given to be kept, and taken
away by theft, see n. 9149, 9150 ; inasmuch as those things are
of good, and in good, therefore the lord of the house is the
good, whose they are, and with whom they are. Good is called
lord, because truths and scientifics are [the property] of
good as their lord, and good also is called house, because truths
and scientifics are in good as in their own house, see n. 3652,
where the words of the Lord in Matthew are explained, " He
tliut is on the house top, let him not go down to take any thing
out of the house" xxiv. 17. In respect to this [point], that en-
quiry is to be made from good concerning truths and scientifics
taken away from the memory, the case is this ; the good apper-
taining to man is what receives all truths in itself, for good has
its quality from truths, and so far as truths have good in them,
and also around them, so far they live. The case herein is as
with a fibre or a vessel in a living animal ; so far as a fibre has
spirit in it, and so far as the vessel has blood in it, so far they
live ; in like manner so far as a blood-vessel has around it
fibres in which is spirit. The case is similar with truth ami
good ; truth without good being as a fibre without spirit, and
as a vein or artery witTiout blood, the quality of which every
one can comprehend, namely, that it would be without life,
thus without use in a living animal. The case is similar in re-
spect to faith without charity ; inasmuch as good has its qual-
ity, as was said, from truths, it has also its form from them, for
where form is, there is quality, and where form is not, there
neither is quality. The case herein is also similar to that ot
spirit and blood in a living animal ; spirit by fibres receiving
its determinations, thus its form, in like manner the blood by
vessels. Hence it is evident that truth without good has not
life, and that good without truth has not quality, consequently
that faith without, charity is not living faith. By faith is here
meant the faith of truth, and by charity the life of good. From
these considerations it may be manifest how it is to be under-
stood, that enquiry is to be made from good concerning truths
and scientifics taken away, namely, that when man is in good,
that is, in the affection of doing good, he then comes into the
remembrance of all the truths which had entered good ; but
that when he turns aside from good, then truths disappear, for
the false of evil is what takes them away as by theft ; but the
truths which disappeared come again into remembrance, when
man returns into the affection of good orof truth by life. That
this is the case every reflecting person may know by expe-
rience in himself and with others. Hence it is evident what
it is to make inquisition from good respecting truths and scien-
tifics taken away from the memory or mind of man.

9155. " Whether or no he hath put his hand into the work

9155, 9156.]

EXODUS.

33

of his companion " — that hereby is signified whether he has en-
tered into it, appears from the signification of whether or no he
has put his hand as denoting whether he lias made the good of
his own right and power ; and from the signification of into the
work of a companion, as denoting the truth and scientific which
were taken away ; for the silver and vessels given to be kept,
and taken away by theft, are what are called the work of a
companion ; that silver and vessels denote truths and scientifics,
6ee above, n. 9149. Hence it is evident that by the words,
" "Whether or no the lord of the house hath put his hand into
the work of a companion," is signified whether good has made
of its own right and power the truths and scientifics which were
taken away ; thus whether these things entered before into
good, according to what was shown just now above, n. 9154.
That hand denotes power, see n. 878, 3387, 4931 to 4937, 5296,
6292, 7188, 7189, 7518, 7673, 8153 : that in the hand denotes
what is with any one and in any one, see n. 9133.

9156. " Upon every word of transgression " — that hereby is
signified whatsoever damage and whatsoever loss, appears from
the signification of transgression, as denoting every thing that is
contrary to the truth of faith, thus which hurts or extinguishes
it, consequently all damage and loss thereof whatsoever. In
the Word, evils are sometimes called sins, sometimes iniquities,
and sometimes transgressions, but what is meant specifically
by the latter and by the former is only made evident from the
internal sense. Those evils are called transgressions, which are
done contrary to the truths of faith, those are called iniquities,
which are done contrary to the goods of faith, and those, sins,
which are done contrary to the goods of charity and love ; the
two former proceed from a perverted understanding, but the
latter from a depraved will. Thus in David, " Wash me from
mine iniquity, and cleanse me from my sin : for I acknowledge
my transgressions and my sin continually before Thee," Psalm
li. 2, 3 ; iniquity denotes evil against the goods of faith, sin d«-
notes evil against the goods of charity and love, and transgres
sion denotes evil against the truths of faith ; inasmuch as this
latter is evil proceeding from a perverse understanding, and is
thus known from the truths of faith ; it is therefore said, I ac-
knowledge my transgressions. Again, " Remember Thy mer-
cies Jehovah, and Thy compassions, remember not the sins of
■my childhood and my transgressions," Psalm xxv. 6, 7, where
sins denote evils derived from a depraved will, and transgres-
sions denote evils derived from a perverse understanding. And
in Isaiah, " Behold, for iniquities ye are sold, and for trans-
gressions your mother is put away," 1. 1 ; iniquities denote
ovils against goods, and transgressions evils against the truths
of the faith of the church ; mother is the church, who is said to
be put away when she departs from faith. And in Micah,
VOL. ix. 3

34

EXODUS.

[Chap. xxu.

" On account of the transgression of Jacob is all this, and on
account of the sin of the house of Israel. What is the trans-
gression of Jacob ? Is it not Samaria ? This is the beginning
of sin to the daughter of Zion, because in thee were found the
transgressions of Israel" i. 5, 13: where in like manner tin
denotes what is contrary to the good of charity and love, and
transgression what is contrary to the truth of faith ; for Samaria
denotes the church of perverse faith, in like manner Israel in
this passage. Inasmuch as transgressions are what are con-
trary to the truths of faith, they are also deviations and defec-
tions, which likewise in the original tongue are signified by the
same expression ; as is evident in David, " By reason of the
multitude of their transgressions impel Thou those who rebel
against Thee," Psalm v. 10 ; the expression to rebel is used
when there is defection and deviation ; and in Isaiah, " Are
not ye the sons of transgression, the seed of a lie ; who have
heated yourselves in gods under every green tree, who slay
those that are born in the rivers," lvii. 4, 5. That transgres-
sion denotes evil against the truths of faith, manifestly appears
from these passages. The sons of transgression denote the
falses which destroy the truths of faith, therefore they are also
called the seed of a lie, for a lie is the false, n. 8908 ; and
therefore it is said of them, that they heat themselves in gods
under every green tree, by which words in the internal sense
is meaait w orship grounded in falses, for gods denote falses, n.
4402, 4544, 7873, 8867 ; a green tree denotes the perceptivity
of the falses derived from a perverse understanding, n. 2722,
4552 ; and therefore it i6 ako said, ye slay those that are born
in rivers, by which words is meant the extinction of the truths
of faith by falses ; for to slay is to extinguish, and those that
are born, or sons, are the truths of faith, u. 489, 491, 533, 1147,
2623, 2813, 3373 ; and rivers denote falses, n. 6693.

9157. " Upon an ox, upon an ass, upon cattle" — that hereby
is signified of good and truth exterior and interior, namely,
the damage or the loss, appears from the signification of an ox
and an ass, as denoting good and truth exterior ; and from the
signification of cattle, as denoting truth and good interior, see
above, n. 9135.

9158. " Upon a garment" — that hereby is signified of sen-
sual truth, appears from the signification of a garment, as de-
noting truth, see n. 4545, 4763, 5319, 5954, 6914, 6918 ; in ge-
neral a garment denotes truth exterior or interior, which covers
things interior or superior, n. 297, 2576, 5248, 6918 ; in this
case, therefore, 6ensual truth, for this is the outermost or lowest,
n. 5081, 5125, 5767, 6564, 6614. The reason why garmenta
denote truths, originates n> representatives in the other life,
for spirits and angels appear all clothed in garmenta accord-

157—9100.]

EXODUS.

35

ing to the truths of faith appertaining to them, see n. 165,
5248, 5954.

9159. "Upon every thing destroyed, which he shall say that
this is it " — that hereby is signified every thing ambiguous, ap-
pears from the signification of what is destroyed, as denoting
every thing to which has come damage or loss ; and from the
signification of which he shall say that this is it, as denoting
what is ambiguous, for the expression denotes doubt whether a
thing be so or not so, and what therefore comes under disquisi-
tion and dijudication.

9160. "The word of them both shall come even to God,
[and] whom God shall condemn " — that hereby is signified in-
quisition and dijudication by truth, appears from the significa-
tion of the word coming even to God, as denoting disquisition
by truth, of which we shall speak presently ; and from the sig-
nification of condemning, as denoting dijudication and adjudi-
cation of punishment to him who has prevaricated. The rea-
son why by the word coming even to God is signified inquisition
by truth, is, because to God denotes to judges, who from truth
were to make inquiry concerning that thing ; therefore also it
is said, whom God shall condemn, in the plural number; God
also in the original tongue is expressed by the term El in the
singular, but more frequently by the term Elohim in the plural,
by reason that the Divine Truth proceeding from the Lord in
heaven is multifariously divided amongst the angels, for ac-
cording to the number of the angels is the number of recipients
of the Divine Truth, every one in his own manner [or measure]
see n. 3241, 3744, 3745, 3746, 3986, 4149, 5598, 7236, 7833,
7836 ; hence it is that the angels are called gods, n. 4295, 4402,
726S, 7873, 8301 ; and also judges, because these were not to
judge from themselves but from the Lord : they judged also
from the law of Moses, thus from the Word which is from the
Lord ; even at this day judgment is administered from the Lord
when it is according to truths grounded in conscience. The
Lord is called God in the Word from the Divine Truth which
proceeds from Him, and Jehovah from the Divine Good, see
n. 4402, 6303, 6905, 7268, 8988 ; hence it is that where the
subject treated of in the Word is concerning good, the expres-
sion Jehovah is used, and the expression God where it is con-
cerning truth, n. 25S6, 2769, 2807, 2822, 3921, 4402, 7268,
8988 ; and that thus God denotes truth, n. 4287, 7010, 7268.
From these considerations it is now evident what is signified by
the words, " If the thief be not caught, the lord of the house
shall be brought to God" verse 7, and here, " The word of
them both shall come to God, whom God shall condemn, he
shall repay ; also what by God in the following passages.
" Aaron shall speak for thee to the people, and it shall come
to pass, he shall be to thee for a mouth, and thou shalt be tc

36

EXODUS.

[Chap. xxu.

him for a God" Exod. iv. 16 ; that Moses denotes the Divine
Truth or law, and to the mouth denotes doctrine thence, which
Aaron represented, see n. 7010. Again, "Jehovah said to
Moses, see, I have given thee a God to Pharaoh, and Aaron
thy brother shall be thy prophet," Exod. vii. 1, n. 726S ; and
in the first book of Samuel, " Formerly in Israel thus said a
man \yir~], when he went to seek God, go ye, and we will de-
part to him that seeth, for at this day he is called a prophet,
formerly he was called he that seeth [or a seer]," ix. 9, where
he that sees and a prophet denotes Divine Truth, and hence the
doctrine of truth and good, n. 2531, 7269.

9161. " He shall repay twofold to his companion " — that
hereby is signified amendment to the full, appears from the sig-
nification of repaying, as denoting amendment, see n. 9097 ;
and from the signification of twofold, as denoting to the full,
see n. 9103.

9162. " When a man [vir] shall give to his companion an
ass, or an ox or cattle, or every beast to keep " — that hereby
is signified truth and good exterior and interior, and every thing
which is of the affection thereof in the memory, appears from
the signification of an ass, of an ox, and of cattle, as denoting
truth exterior and interior, see above n. 9135 ; and from the
signification of a beast, as denoting the affection of good and
truth, see n. 45, 46, 142, 143, 246, 714, 715, 719, 1S23, 2179
2180, 2781, 321S, 3519, 5198, 7523, 9090 ; and from the signi-
fication of being given to keep, as denoting to be stored up and
held in the memory, see above, n. 9149 ; that a man and com-
panion is not one and another, but two in one, see n. 9149.

9163. "And he die or be broken " — that hereby is signified
that there be loss or damage, appears from the signification of
dying, as denoting extinction and loss ; and from the significa-
tion of being broken, as denoting damage ; a breach and break-
ing, in the Word, signifies dissipation, and also damage. This
originates in the spiritual world, where all and singular things
are conjoined according to the reception of Divine Truth from
the Lord, thus according to the reception of order, which is in-
duced on all and singular things by the Divine Truth which
proceeds from the Lord, see n. 8700, 8988. Hence it is that
the truths appertaining to man have connection witli each other
according to their reception in good. The truths, which are so
connected, make one ; wherefore when they are broken in com-
mon, truths with good are dissipated, and when they are broken
in particular, the truths which are there are dissipated ; for
when they are in connection, one subsists from another, but
when they are broken, one recedes from another. Hence it is
that by being broken in the Word is 6ignitied dissipation, as
also by being divided, n. 9093 ; and 1 kewise damage, namely,
dissipation when the whole is broken, and damage when a part ;

9161—9163.]

EXODUS.

37

as is evident from the following passages in the Word, " Many
shall stumble amongst them, and shall fall, and shall be broken,
Isaiah viii. 15 ; where to stumble denotes to be scandalized,
and hence from truths to slide into falses ; to fall and to be
broken denotes to be dissipated, in this case in common. And
in Ezekiel, "Behold lam against Pharaoh .king of Egypt, 1
will break his arms, the strong and and that which is broken"
xxx. 22 ; Pharaoh king of Egypt, denotes the scientifics which
pervert and destroy the truths and goods of faith, n. 6651, 6679,
6683, 6692 ; to break the arms, denotes to dissipate strength,
thus to dissipate them, n. 4933 ; the strong and that which is
broken denote those things which have not suffered damage
and resist, and those things which have not suffered damage
and do not resist. And in Luke, it is written, " The stone which
the builders rejected is made into the head of the corner, who-
soever shall fall upon that stone, shall be broken, and upon whom
it shall fall, it shall bruise in pieces," xx. 17, 18 ; where stone
denotes the Lord as to Divine Truth, n. 6426 ; to be broken,
inasmuch as it relates to the truths which are from Him, de-
notes to be dissipated, thus to be destroyed, and with truths
those things which are of spiritual life, as is the case with those
who deny the Lord, and reprobate the truths which are from
Him, who are they that reject the stone. And in Jeremiah,
" Bring upon them the day of evil, break with a double break-
ing" xvii. 18 ; where to break with a double breaking denotes
altogether to destroy. And in Isaiah, " I have disposed my-
self even to the morning, as a lion so He breaketh all my bones,
from day even to night Thou wilt consume me," xxxviii. 13.
And in Jeremiah, " He hath made my flesh old, and my skin,
and hath broken my bones," Lam. iii. 4. And in Moses, "Thou
shalt not carry out from the house [any] of the flesh of the Pas-
chal Lamb, neither shall ye break a bone in it," Exod. xii. 46.
In these passages to break bones denotes to destroy truths from
the Divine [being or principle] which are the last in order, on
which interior truths and goods lean, and by which they are
sujmorted, for if they are destroyed, those things also fall which
are built upon them ; truths the last in order are the truths of
the literal sense of the Word, in which are the truths of the in-
ternal sense, and on which these latter lean as pillars on their
bases ; that bones denote truths, see n. 3812, 6592, 8005. From
these considerations it is evident what was represented and sig-
nified by what is written concerning the Lord in John, " They
came to Jesus when they saw Him dead, and brake not his
legs y which was done .that the Scripture might be fulfilled, a
bone of Him shall not be broken," xix. 33, 36, the reason was
because He was Divine Truth both in the first and in the last
of order. And in Isaiah, " Jehovah shall bind up the breach
of His people, and si" all heal the wound of their stroke," xxx

38

EXODUS.

[Chap. xxii.

26. And in Jeremiah, " The prophet even to the priest every
one maketh a lie, and they heal the breach of My people by a
thing of no weight," vi. 13, 14. Again, " Upon the breach
of My people I am broken, I am blackened," viii. 21. And in
David, " Thou hast made the earth to tremble, thou hast bro-
ken [it], heal the breaches thereof" Psalm lx. 2. AndinZecha-
riah, " I will raise up a Shepherd in the earth, He shall not
heal what is broken, He shall not sustain him that standeth,"
xi. 16. And in Nahum, " Thsre is no scar of thy breach, thy
stroke is desperate," iii. 19. In these passages breach signifies
damage occasioned to the truths and goods of faith, thus to the
church, to heal is to amend and to restore. The like was sig-
nified by [the statute], that a man who had a broken foot or a
broken hand, should not come near to offer the bread of God,
Levit. xxi. 17, 19 ; and by this, " that what was broken should
not be offered to Jehovah upon the altar," Levit. xxii. 22 ; for
broken signified what was destroyed. Damage also is signified
by a breach, as in Isaiah, " Ye have seen the breaches of the
house of David, that they are very many," xxii 9. And in
Amos, " In that day I will raise up the tent of David that is
fallen, and I will hedge up its breaches, I will restore its ruins,
and I will build them according to the days of eternity," ix.
11 ; the house of David and the tent of David denote the
church of the Lord, for David in the prophetic Word is the
Lord, n. 1888.

9161. " Or be led away captive" — that hereby is signified
removal, appears from the signification of being led away cap-
tive, when it is predicated of good and truth appertaining to
man, as denoting removal. Ihe case herein is this. When
man is in truth grounded in good, then the truth which is of
greatest faith is in the midst, and from thence succeed the
truths which are of lesser faith, and at length those which are
of doubtful faith ; in the borders round about them are falses,
which yet are not in a series with truths, nor do they stand erect
to heaven as the truths of good, but are bended downwards,
and look towards hell so far as they come forth from evil. But
when the false usurps the place of truth, then the order is in-
verted, and truths go away to the sides, and constitute the cir-
cuits, whilst falses occupy the middle. Hence it is evident
what is meant by removal, on which subject see also n. 3136,
6084, 6103 ; the reason why such removal is signified by being
led away captive is, because falses, when they take truths cap-
tive, lead them away in this manner. Such also is the signi-
fication of being taken captive or led away captive in Jeremi-
ah, " The wind shall feed all thy shepherds, and thy lovers
shall be led away into captivity," xxii. 22. Again, " Wo to
thee Moab, the people of Kemosh perisheth, for thy sons an
led away into captivity, and thy daughters into captivity / yet

9164—9166.]

EXODUS.

39

will 1 bring back the captivity of Moab in the extremity of
days," xlviii. 46, 47 ; the sons who were led away into captivi-
ty, denote truths, and the daughters goods. "And in Luke,
"They shall fall by the edge of the sword, and shall be taken
captive amongst all nations, and Jerusalem shall be trodden
down of the nations," xxi. 24 ; speaking of the consummation
of the age, which is the last time of the church ; to fall by the
edge of the sword is to perish by falses, for the sword denotes
the false combating against truth, n. 2799, 4499, 6353, 7102, 8294 ;
the nations, amongst whom they should be taken captive, and
by whom the church would be trodden down, denote the evils
which give birth to falses, see n. 1259, 1260, 1849, 1868, 6306;
and that Jerusalem, which shall then be trodden down, denotes
the church, see n. 2117, 3654.

9165. "No one seeing" — that hereby is signified concerning
which the mind is not conscious, appears from the signification
of seeing, as denoting to understand, and also to have faith, see
n. 2325, 2807, 3863, 3869, 4403 to 4421, 5114, 5400; and
whereas the understanding is the sight of the mind, hence seeing
denotes that the mind is conscious ; in the present case that the
mind is not conscious, because it is said no one seeing.

9166. " An oath of Jehovah shall be between them both" —
that hereby is signified inquisition by truths from the "Word
concerning all and singular those things, appears from the signi-
fication of an oath, as denoting confirmation by truths, see n.
2842, 3037, 3375, hence an oath of Jehovah denotes by truths
from the Word, for in the Word are the Truths of Jehovah or
Divine Truths ; and from the signification of them both, as de-
noting in all and singular things, for between both in the inter-
nal sense does not signify between two, but in all and singular
things, for two denote conjunction into one, n. 1686, 3519, 5194,
8423, thus it denotes whatsoever is in one, or all and singular
things therein. The reason why those things are perceived in
heaven by two is, because when the angels hold discourse con-
cerning two truths which disagree with each other, on this occa-
sion are presented two spirits beneath who dispute, and who
are the subjects of several societies, all and singular the things
of one truth appearing with one spirit, and all and singular the
things of the other truth appearing with the other, hence it is
perceived how they maybe conjoined ; that this is the case has
been given me to know from experience. Hence it is that by
two is also signified what is full, n. 9103. The reason why it
was allowable for the Israelitish and Jewish nation to swear by
Jehovah was, because they were not internal but external men,
and when they were in Divine worship, they were in an external
without an internal principle ; that they Avere of such a quality,
see n. 4281, 4293, 4429, 4433, 4680, 4844, 4847, 4865, 4903,
6304, 8588. 8788, 8806. The confirmation of truth, when it

40

EXODUS.

[Chap. xxii.

falls into the external man separate from the internal, is effected
by an oath ; it is otherwise when it falls into the external through
the internal ; for* in the internal [man] truth appears in its light,
but in the external without the internal, truth appears in dark-
ness. Hence it is that the celestial angels, who are in the inmost
or third heaven, because in the highest light, do not even con-
firm truths by reasons, still less do they dispute or reason about
them, but only say, yes or no (ita aut non) : the reason is, be-
cause they perceive and see them from the Lord. Hence it is
that the Lord spoke thus concerning oaths, " Ye have heard that
■it hath been said, thou shalt not swear, but shalt perform to the
Lord thine oaths : but I say unto you, swear not at all, neither
by heaven, because it is th-e throne of God ; nor by the earth, be-
cause it is Hisfootstool ; nor by Jerusalem, because it is the city
of the Great King : neither shalt thou swear by thy head, because
thou canst not make one hair white or black. But let your dis-
course be yea yea, nay nay, for whatsoever is beyond these is from
evil," Matt. v. 33 to 37. These words involve, that Divine
Truths are to be confirmed from the Lord, and not from man,
which is effected when they are internal men and uot external ;
for external men confirm them by oaths, but internal men by
reasons ; they who are still interior men do not confirm them,
but only say that it is so or it is not so : external men are those
who are called natural men ; internal those who are called spi-
ritual men ; and they are still interior who are called celestial
men. That these latter, namely, the celestial, perceive from
the Lord whether a thing be true or not true, see n. 2708, 2715,
2718, 3240, 4448, 7877. From these considerations it is evident
what is involved in Avhat the Lord said, swear not at all: also,
let your discourse be yea yea, nay nay. But it may be expedient
to explain why it is also said, that they should not swear by
heaven, nor by earth, nor by Jerusalem, neither by the head ;
and that discourse beyond yea yea, nay nay is from evil. To
swear by heaven is by Divine Truth, thus by the Lord there, for
heaven is not heaven by virtue of the angels considered in them-
selves, but by virtue of the Divine Truth proceeding from the
Lord, thus by virtue of the Lord in them, for the Divine [being
or principle] in them makes them to be, and to be c,alled, angels
of heaven ; hence it is, that they who are in heaven are said to
be in the Lord ; also that the Lord is All in all and singular the
things of heaven ; likewise that the angels are Divine Truths,
because recipient of Divine Truth from uie Lord. That heaven
is, and is called, heaven from the Divine [principle] of the Lord
there, see n. 552, 3038, 3700 ; that the angels are Divine Truths,
see n. 4295, 4402, 7268, 7873, 8701 ; and that something ot
the Lord is meaut by an angel in the Word, n. 1925, 2821,
3039, 4085. 4295, 62S0 ; inasmuch as heaven is the Lord as to
Divine Truth, therefore it i& said, thou shalt not swear by hea-

9166.]

EXODUS.

ven, because it is the throne of God, for the *hrone of God
is the Divine Truth which proceeds from the Lord, n. 5313,
6397, 9039. But to swear by the earth is by the church, thus
by the Divine Truth there, for as heaven is the Lord by virtue
of the Divine Truth which proceeds from Him, so also is the
church, inasmuch as the church is the heaven of the Lord or
His kingdom in the earths ; that earth in the Word is the
church, see n. 662, 1066, 1262, 1733, 1850, 2117, 2118,
2928, 3355, 4535, 5577, 8011, 8732; and inasmuch as earth
denotes the church, where the Divine [principle] of the Lord
below heaven is, therefore it is said, thou shalt not swear by the
earth, because it is God's footstool. Footstool is the Divine
Truth beneath heaven, such as is the Word in the literal sense,
for upon this the Divine Truth in heaven, which is the Word
in the internal sense, leans and as it were stands ; the former
truth is signified by footstool in David, Psalm xcix. 5 ; Psalm
cxxxii. 7 ; Isaiah lx. 13 ; and in the Lamentations of Jeremiah,
chap. ii. I. But to swear by Jerusalem is by the doctrine oi
truth from the Word, for Jerusalem in the extended sense de
notes the church, n. 2117, 3654; but when mention is made
of the earth, which is the church, and then of Jerusalem, in
this case Jerusalem denotes the doctrine of the church, conse-
quently the doctrine of Divine Truth derived from the Word;
hence it is that it is called the city of the great God, for by city
in the Word, in its internal sense, is signified the doctrine of
truth, see n. 402, 2450, 2943, 3216, 4478, 4492, 4493. But
to swear by his own head denotes by the truth which the man
himself believes to be truth, and which he makes the truth ot
his faith, for this with man constitutes the head, and is also
bignified by the head in Isaiah, chap. xv. 2 ; chap. xxxv. 10.
And in Ezekiel, chap. vii. 18 ; chap. xiii. 18 ; chap. xvi. 12 ;
chap. xxix. 18. And in Matthew, chap. vi. 17, and elsewhere.
Wherefore also it is said, because thou canst not make one hair
white or black, for hair denotes the truth of the external or
natural man, n. 3301, such as appertains to those who are in
the faith of truth, not from their perceiving it to be truth, but
because the doctrine of the church so teaches ; atid whereas
they do not know it from any other source, it is said that they
ought not to swear by it, because they cannot make a hair
white or black ; to make a hair white is to say that truth is
truth from themselves, and to make a hair black is to say that
the false is false from themselves ; for white is predicated ot
truth, n. 3301, 3993, 4007, 5319, and hence black, of the false.
From these considerations it is now evident, what is meant by
not swearing at all, neither by heaven, nor by earth, nor by Je-
rusalem, nor by a man's own head, namely, that Divine Truth
ought not to be confirmed by man, but by the Lord with man.
On this account it is lastly said, let your discourse be yea yea,

±2

EXODUS.

[Chap, xxii

nay nay, for what is beyond these is from evil / for they who
from the Lord perceive and see truth, do not otherwise confirm
it, as is the case with the angels of the inmost or third heaven,
who are called celestial angels, spoken of above. The reason
why discourse beyond those things is from evil is, because what
is beyond is not from the Lord, but from the proprium of man,
thus from evil, for the proprium of man is nothing but evil, see
n. 210, 215, 874, 875, 876, 987, 1023, 1044, 1047, 3812, 4328,
5660, 8941, 8944. From these considerations it is again evident,
in what manner the Lord spake, namely, that in all and singular
things there is an internal sense, inasmuch as He spake from
the Divine [being or principle], thus for the angels at the same
time as for men, for the angels perceive the Word according to
its internal sense.

9167. " Whether or no he hath put his hand into the work
of his companion, and the lord thereof hath taken " — that here-
by is signified conjunction with good, appears from the signifi-
cation of the expression, whether or no he hath put his hand
into the work of his companion, when it is said of truth and
good, exterior and interior, as denoting whether they have en-
tered into good, see above n. 9155, thus whether they are con-
joined under good. What conjunction under good is, see n.
9154, and from the signification of lord, as denoting good, see
n. 9154 ; thus whether or no the lord thereof hath taken, denotes
whether good has made them its own by conjunction. The
reason why lord denotes good is, because the good appertaining
to the spiritual man is in the first place, and truth in the second,
and that which is in the first place is lord. According to the
ijuality of good also all truths are arranged with man, as a house
l>y a lord. Hence it is that by Lord in the Word, is meant the
Lord as to Divine Good ; and by God, King, and Master, the
Lord as to Divine Truth ; as in Moses, " Jehovah your God,
He is God of gods and Lord of lords," Deut. x. 17. And in
the Apocalypse, u The Lamb shall overcome them, because He
is Lord of lords and King of kings" xvii. 14. Again, " He
hath on His vesture and on His thigh a name written, " King
of kings and Lord of lords" xix. 16. That the Lord is called
God, as to Divine Truth, see n. 2586, 2769, 2i>07, 2822, 4402,
7268, 8988; and also that he is called King as to Divine
Truth, n. 2015, 3009, 3670, 4581, 4966, 5068, 6148. Hence it
is evident that the Lord is called Lord as to Divine Good, for
where mention is made of truth in the Word, mention is also
made of good, n. 683, 793, 801, 2516, 2618, 2712, 2803, 3004,
4137, 5138, 5502, 6343, 8339. And in John, "Ye call Me
Master and Lord, and ye say right, for I am ; I your Lord and
Master have washed your feet, xiii. 13, 14. The Lord also is
there called Lord from Divine Good, and Master from Divine
Truth. And in Malachi, " The Lord whom ye seek shall sud-

9167—9174.]

EXODUS.

43

denly come to His temple, and the Angel of the Covenant whom
ye desire," iii. 1 ; speaking of the coining of the Lord, where
lie is called Lord from Divine Good, and Angel from Divine
Truth, see n. 1925, 2821, 3039, 4085, 4295, 6280. Hence it is
that in the Old Testament it is so frequently said, 0 Lord Je-
hovih, and this when supplication is made, by which is signi-
fied, O Good Jehovah, n. 1793, 2921 ; and that jq the New
Testament the Lord is mentioned instead of Jehovah, n. 2921.
From these considerations also it maybe known what is meant
by these words in Matthew, fc No one can serve two lords; for
either he will hate the one and love the other," vi. 24. The
two lords are good and evil, for man must either be in good or
in evil ; he cannot be in both together. He may be in several
truths, but which are arranged in order under one good ; for
good makes heaven with man, but evil, hell. He must be
either in heaven or in hell ; not in both, nor between both.
Hence now it is evident what is meant in the Word by Lord.

9168. " And he shall not repay " — that hereby is signified
that there shall be no loss, appears from the signification of re-
paying, as denoting amendment and also restitution, see n. 9087,
9097. Hence, not to repay, denotes non-restitution and non-
amendment, because there is no loss.

9169. " And if by thieving theft it hath been taken away" —
that hereby is signified if there be loss, appears from the signifi-
cation of theft, as denoting the taking away of good and truth,
see n. 9125, thus loss.

9170. " He shall repay the lord thereof" — that hereby is sig-
nified restitution for it, appears from the signification of repay-
ing, as denoting restitution, see n. 9087 ; and from the significa-
tion of lord, as denoting good, see just above, n. 9167 ; thus by
repaying to the lord thereof is signified the restitution of truth
to good for that which has been taken away.

9171. " If by tearing it hath been torn in pieces" — that here-
by is signified if damage has been done not from fault, appears
from the signification of what is torn in pieces, as denoting
damage occasioned by falses which are from evil without the
agent's own fault, see n. 4171, 5828.

9172. " He shall bring a witness for it " — that hereby is sig-
nified that thing confirmed, appears from the signification of a
witness, as denoting confirmation, see n. 4197.

9173. " He shall not repay what hath been torn in pieces" —
that hereby is signified non-punishment, namely, for damage
without fault, appears from the signification of what is torn in
pieces, as denoting damage without fault, see just above, n.
9171 ; and from the signification of repaying, as denoting pun-
ishment, see n. 9102 ; in this case non-punishment, because it is
said he shall not repay.

9174. " And when a man \yir] shall borrow from his com-

44

EXODUS.

[Chap. xxii

panion " — that hereby is signified truth from another stock, ap-
pears from the signification of borrowing, as denoting to receive
truth elsewhere than from himself, thus truth from another
stock. The reason why borrowing has this signification is, be-
cause in the spiritual world there are no other goods, which are
sought from others, and which are given, than those of intelli-
gence and wisdom. There are, indeed, several others which are
extant to the sight, yea, innumerable, but they are appearances
from those things which are of intelligence and wisdom. Hence
it is evident that to borrow denotes to be instructed by another,
and thus to receive truths or the knowledges of truth and good
elsewhere than from oneself. But how the case herein is, shall
be further explained. Man is said to receive truths from himself,
when he forms conclusions upon them from the truths which
appertain to himself ; in this case he conjoins the latter to the
former. But when he does this, he admits no other truths but
what are in agreement together under the same good ; for good
is what arranges truths into series and connects them ; good
is as the soul in man, and truths are as those things with which
the soul clothes itself, and by which it acts. That all and singu-
lar things in man live from his soul, is a known thing ; so also
the truths which are of faith [live] from the good which is of
love to the Lord and of love towards the neighbor; if that good
is not the soul of man, but the good of 6elf-love or of the love
of the world, in this case man is not man, but a wild beast ;
and also in the other life in the light of heaven he appears as a
wild beast, although in his own light, which at the light of hea-
ven becomes thick darkness, he appears as a man. It is how-
ever to be understood, that the Lord arranges truths according
to the good of the life of man. But man is said to receive truths
elsewhere, when he is instructed by another, which truths, if
they are not in agreement together under the good in which lie
is principled, are indeed 6tored up in his memory amongst 6ci-
entifics, but they do not become his, that i6, ot his faith, be
cause from another stock ; these are the truths which are treated
of in this verse and in the following. In the Word, where men-
tion is made of borrowing and lending, it signifies to be in-
structed and to instruct from the affection of charity ; as in
Matthew, " Give to every one that asketh of thee, and from
him that is desirous to borrow of thee, turn not away," v. 42 ;
that in this passage by asking is not meant to ask, is evident,
for it is said, give to every one that asketh, thus neither by de-
Hiring to borrow [is meant to desire to borrow] ; for if a man
was to give to every one that asketh, and also to every one that
is desirous to borrow, he would be deprived of all his gcods;
but inasmuch as the Lord spake from the Divine [being or prin-
ciple], by asking and desiring to borrow, and by giving and
receiving what is borrowed, is meant the communication of

1)175, 9176.]

EXODUS.

45

celestial goods, which are the knowledges of good and truth ;
for in regard to this communication the case is this ; the more
an angel gives to another from the affection of charity, the more
flows in with him from the common [good] out of heaven, that
is, from the Lord, n. 6178 ; thus by giving to him that asketh,
an angol is not deprived but enriched with goods. The case is
the same also with man, when he does good to another from
the affection of charity; but it is charity to give to the g°^d,
and it is not charity to give to the evil what they ask and desire,
n. 8120 ; according to these words in David. "The wicked bor-
roweth, but doth not restore ; but the just one is merciful and
gives," Psalm xxxvii. 21. And in Luke, " If ye lend to them
from whom ye hope to receive, what favor have ye ; rather love
your enemies, and do good, and lend, hoping for nothing thence,
then your reward shall be great, and ye shall be the sons of the
Highest," vi. 34, 35 ; in this passage also by lending is meant
to do good from the affection of charity, thus to communicate
the goods of heaven, and also the goods of the world, but the
latter for the sake of the former as an end. The affection of cha-
rity consists in communicating goods without an end of recom-
pense, but the non-affection of charity consists in communicat-
ing goods for the sake of recompense as an end, see n. 2373,
2400, 3816, 3956, 4943, 6388, 6389, 6390, 63914, 6393, 6478,
S002. To love enemies, and to do good to the evil, is the affec-
tion of charity, but enemies are loved, and good is done to the
evil when they are instructed, and also when by suitable means
they are amended, see n. 8121. The exercise of charity also is
signified by lending, in Moses, "If thou shalt obey the voice
of Jehovah, and shall keep His precepts to do them, thou shalt
lend to many people, but thou shalt not burrov)" Deut. xxviii.
1 and 12 ; where to lend to many people denotes to abound with
the goods of intelligence and wisdom, and from abundance to
communicate, and not to want the goods of others, because all
things are given him by the Lord. So in David, " The good
man, who is merciful andlendeth, will sustain his words in judg-
ment, for he shall not be moved for ever," Psalm cxii. 5, 6 ; by
being merciful and lending is described the state of those who
are in genuine charity ; in like manner Psalm xxxvii. 21 ; be
sides also in other places.

9175. " And he be broken or die " — that hereby is signified
damage to him or extinction, appears from the signification of
being broken, as denoting damage, see n. 9163 ; and from the
signification of dying, as denoting extinction.

9176. " The Lord thereof not being with it " — that hereby is
signified if the good of that truth be not together in a common
[or general principle], appears from the signification of* lord, as
denoting good, see n. 9167 ; and from the signification of not
behig with it, as denoting not to be together in a common [or

46

EXODUS.

[Chap. xxii.

general principle]. How the case herein is, may he manifest
from what was shown above, n. 9154, concerning truths in good,
namely, that all truths in common are arranged under good ; but
the subject here treated of is concerning truths borrowed, that
is, received from others, see n. 9174. These truths either have
with them their good, or they have not ; those which have with
them their good, are those which, when they are heard, affect ;
but those which have not, are those which ao not affect. The
truths which have with them their good, are meant by those
which are borrowed, which are broken and die, if the lord be
with them ; but the truths which have not with them their good,
are meant by the borrowed, which are broken or die, if the lord
be not with them. These latter truths may indeed be described,
but not to the apprehension, except of those who are in the
light of heaven from the Lord ; all others, who see only from
the light of the world, that is, from natural lumen, inasmuch as
they are in thick darkness as to heavenly things, will not com-
prehend them ; and if they should seem to themselves to com-
prehend, it would still be from fallacies and from things mate-
rial, which rather obscure and involve in shades, than illustrate ;
i is enough to know, that the subject treated of is concerning
the truths of faith conjoined to their own good, and not con-
joined ; the truths not conjoined are what are learned from
others, and do not enter further than into the memory, and
there remain as scientifics, and are not perceived amongst
truths, which are arranged in a common [or general principle]
under good. From these considerations it may in some degree
be known in what angelic wisdom consists, for the angels not
only comprehend how the case is with these things, but also at
the same time innumerable things concerning them, thus they
comprehend things of which man does not know that they are,
still less what they are ; for the angels are in the light of heaven,
and the light of heaven has in it things infinite ; for the light of
heaven is the Divine Truth proceeding from the Lord.

9177. "Repaying ye shall repay" — that hereby is signified
restitution, appears from the signification of repaying, as de-
noting restitution, see n. 9087.

9178. " If the lord thereof be with it, he shall not repay "—
that hereby is signified if the good of truth be together with it,
there shall not be restitution, appears from the signification of
the expression if the lord be with it, as denoting if the good of
truth be together with it, see above, n. 9176 ; and from the sig-
nification of repaying, as denoting restitution, as just above,
9177, thus not to repay denotes non-restitution.

9179. " If he be a hireling"— that hereby is signified if for
the 6ake of gain, appears from the signification of a hireling, as
denoting one who does good for the sake of the good of gain or

9177—9182.]

EXODUS.

47

for the sake of hire, see n. 8002 ; thus in the ahstract sense it
denotes the good of gain or hire.

9180. " He shall come in his hire "—that hereby is signified
submission and service, appears from the signification of coming
in hire, as denoting to submit himself and to serve. The case
herein is this ; they who learn and imbibe truths from the Word,
or from the doctrine of the church, or also from any other
sources whatsoever, yea, from themselves by conclusions, foi
the sake of gain, that is, that they may gain honors or wealth,
or also that they may merit heaven, these are they who in the
internal sense are meant by hirelings, who shall come in their
hire, that is, who shall submit themselves and serve ; for to the
man of the church, gains ought to be in the last place, not in
the first ; when they are in the last place, then they are servants ;
but if in the first, they are lords. He who respects gains in
the first place, is an inverted man, and also is represented as
inverted in the other life, with his head in hell ; but he who
respects charity and faith in the first place, thus the Lord and
his neighbor, he is an erect man, and also is presented erect
in the other life, with his head in heaven. Hence it is evident
what is meant by good which is done for the sake of gain, and
that it must be submitted and must serve, which things are sig-
nified by the expression, if he be a hireling he shall come in
his hire.

9181. Verses 15, 16. When a man [vir] shall persuade a
virgin, who was not betrothed, and shall lie with, her, endow-
ng he shall endow her to himself for a woman. If her father

in refusing shall refuse to give her to him, he shall gay silver
according to the dower of virgins. When a man [vir]
shall persuade a virgin, who is not betrothed, signifies good
not conjoined to truth. And shall lie with her, signifies ille-
gitimate conjunction. Endowing he shall endow her to him-
self for a woman, signifies a ticket of consent to legitimate con-
junction. If her father in refusing shall refuse to give her to
aim, signifies if interior good does not admit conjunction. He
shall pay silver according to the dower of virgins, signifies
other truth consenting in the place thereof.

9182. " When a man [vir] shall persuade a virgin, who is
not betrothed " — that hereby is signified good not conjoined
to truth, appears from the signification of persuading, when it
is said of a man and of a virgin, as denoting to entice to conjunc-
tion ; and from the signification of a man [vir], as denoting
truth, see n. 3134, 7716, 9007 ; and from the signification of a
virgin, as denoting the church as to good, see n. 3081, 4638,
thus good which is the church ; and from the signification ot
being betrothed, as denoting conjunction. It may be expe-
dient here to state briefly whence the law concerning illegiti-
mate conjunction, which is the subject now treated of, derives

48

EXODUS.

[Chap, xxii

its cause and origin. All the laws pronmlged to the sons oi
Israel, have their cause in heaven, and derive their origin from
the laws of order there. The laws of order in heaven are all
from the Divine Truth and Good which proceed from the Lord,
hence they are the laws of the good of love and of the truth ot
faith ; the conjunction of good and truth in heaven is called
the heavenly marriage ; and this is represented in marriages
on earth, and also is signified by marriages in the Word ; hence
it is evident, what illegitimate conjunctions involve, and also
what whoredoms and adulteries involve. The subject treated
of in these two verses is concerning illegitimate conjunction,
which afterwards either is made legitimate, or is dissolved. The
illegitimate conjunction, which afterwards is made legitimate,
is treated of in this verse ; and the illegitimate conjunction
which is afterwards dissolved, is treated of in the following
verse. Illegitimate conjunction is that which is not made from
conjugial affection, but from any other affection whatsoever, as
from the affection of beauty, from the affection of gain, from
the affection of dignity of person, and also from lasciviousness.
These conjunctions are illegitimate in the beginning, by reason
that external things are what conjoin, and not internal things
at the same time. Nevertheless, legitimate conjunction may
afterwards be effected from them as means [or mediums], and
it is effected when dispositions are conjoined ; and also after
wards there may be no conjunction effected from them, which
is the case when dispositions are disjoined; that it is so, is a
fact generally known in the world. Legitimate conjunction,
which is that of dispositions, is effected when both are in like
good and truth, for good and truth constitute the life of man,
moral and civil good and truth the life of the external man,
and spiritual good and truth the life of the internal man. It is
to be noted that the life of man is from no other source than
from good and truth, for all that is called good which a man
loves, and all that truth which a man believes ; or what is the
same thing, all that is called good which a man wills, and all
that truth which he understands. Hence it is evident, that
legitimate conjunction is effected, when one of the conjugial
partners is in truth, and the other in correspondent good; foi
thus in them two is represented the heavenly marriage, which
is that of good and trutli : hence it is that conjugial love de-
scends from that marriage, see n. 2727 to 2759, 2803, 3132.
4434, 4834. From these as premises it may be known how
the case is with the conjunctions which are treated of in this
and the following verse. Betrothings before marriages were
received in use from the most ancient times, and represented
the first conjunction, which is that of the internal man without
the external. The marriages themselves afterwards represent-
ed the second conjunction, which is that of the internal man

9182.]

EXODUS.

49

with the external ; for during man's regeneration by the goods
and truths of faith, the internal man is first regenerated, and
afterwards the external, because the latter is from the former,
n. 3286, 3321, 3493, 3882, 8746. From these considerations
it is evident, what is signified in the Word by betrothing and
by being betrothed, and also what by bridegroom and bride,
namely, that by betrothing is signified the conjunction of truth
and good in the internal man ; and by bridegroom, where the
Lord and the church are treated of, is signified good, and by
bride truth ; as in the following passages, " I remembered to
thee the mercy of thy youth, the love of thy betrothings, when
thou wentest after Me, in the wilderness, in a land not sown,"
Jer. ii. 2 ; speaking of the ancient church, and of its establish-
ment by the Lord ; the love of betrothings is the affection of
spiritual life, which is from the truths of faith and the good of
love ; the state of desire, when as yet they were in ignorance
and a defect of those things, is signified by going^ after Me in
the wilderness and in a land not sown. And in Hosea, " I will
establish for them a covenant in that day with the wild beast
of the field, and with the fowl of the heavens, and the creeping
tilings of the earth ; and I will break the bow, and the sword,
and the war, and I will betroth thee to Myself in justice and
in judgment, and in mercy, and in compassions," ii. 18,19.
The subject here treated of is concerning the establishment of
a new church. To establish a covenant with the wild beast of
the field, with the fowl of the heavens, and with the creeping
things of the earth, denotes conjunction of the Lord by good
and truth internal and external appertaining to man ; covenant
denotes conjunction, n. 665, 666, 1023, 1038, 1864, 1996, 2003,
2021, 6804, 8767, 8778 ; the wild beast of the field denotes
life derived from good, n. 841, 908 ; fowl denotes the life
of truth, n. 40, 745, 776, 991, 3219, 5149, 7441 ; the creep-
ing thing of the earth, denotes the goods and truths of the ex-
ternal and sensual man, n. 746, 909 ; to break the bow, the
sword, and the war, is to destroy the doctrine and strength of
the false ; bow denotes the doctrine of the false, n. 2686,
2709 ; sword denotes the false combating against the truth,
n. 2799, 4499, 6353, 7102 ; war is the combat itself, or spirit-
ual combat, n. 1664, 2686, 8273. To break those things is to
destroy; to betroth in justice and in judgment denotes to be
conjoined to the Lord in good and truth; to betroth is to con-
join to Himself; justice is predicated of good, and judgment
of truth, n. 2235. To betroth in mercy and in compassions,
denotes to do so from love towards those who are in good, and
in love towards those who are in truths. The mercy of the
Lord is predicated towards those who are in want, and yet in
the desire of good, and compassion towards those who are in
ignorance, and yet in the desire of truth. From these consid-

VOL. IX. 4

50

EXODUS.

[Chap, xxii

erations it is evident, that betrothing denotes the conjunction
of good and truth with man from the Lord. Every one may
see that such things are signified in the above passage, for it is
evident to perception grounded in mere natural lumen, that
Jehovah does not establish a covenant with the wild beast of
the field, with fowl, and with the creeping thing of the earth,
but with those who are in the good and truth of faith, thus with
the good and truth appertaining to man, consequently that
such things lie concealed in the above prophetic passage.
And in Malachi, " Judah hath acted perfidiously, because he
hath profaned the holiness of Jehovah, because he hath l-oved
and betrothed to himself the daughter of a strange god" ii. 11 ;
where to betroth the daughter of a strange god denotes to be
conjoined to the evil of the false; a strange god denotes the
false, n. 4402, 4544, 7873. That bridegroom, where the Lord
and the church are treated of, denotes good, and bride truth,
is manifest from Isaiah, "Jehovah hath clothed me with the
garments of salvation, He hath covered me with a robe ot
righteousness, as a bridegroom putteth on a turban, and as a
bride adorneth herself with her vessels" lxi. 10. And in the
Apocalypse, "I saw the holy city Jerusalem coming down
from God out of heaven, prepared as a bride adorned for her
husband" xxi. 2. Again, "The angel said, come, I will show
thee the bride, the Lamb's wife" Apoc. xxi. 9 ; where bride
denotes the church. And in Matthew, " Jesus said to the dis-
ciples of John, can the sons of the marriage mourn, so long as
the bridegroom is with them ? but the day will come, when t/ie
bridegroom will be taken away from tliem, and then shall they
fast," ix. 15, and Luke v. 34, 35 ; where they are called sous
of the marriage who are in the truths of the church and receive
good, for the good which is from the Lord is the bridegroom ;
the sons of the marriage not mourning so long as the bride-
groom is with them, denotes that they are in a blessed and
happy state, thus with the Lord, when they are in truths con-
joined to their own good ; their fasting when the bridegroom is
taken awav from them denotes that they are in an unhappy state
when good is no longer conjoined to truths.; this latter state is
the last state of the church, but the former is the first state.
The like is signified in Matthew, chap. xxv. 1 to 12, by the
bridegroom, to meet whom the ten virgins went forth ; for the
virgins who had oil in their lamps are they who have good in
cheir truths; but those who had not oil iu their lamps are they
who have not good in truths, 6ee n. 4638 ; and that oil is the
good of love, n. 886, 3722, 4582. And in John, "John said, I
am not the Christ, but am sent before Him ; he who hath the
bride is the bridegroom / but the friend of the bridegroom, who
stands and hears Him, rejoiceth with joy by reason of the bride-
groom's voice," iii. 28, 29; bride denotes the truth which is ot

9183, 9184.]

EXODUS.

51

the faith of the church, and bridegroom denotes the good which
is of the love of the church, each from the Lord, thus for the
man of the church, with whom good is conjoined with truths.
From these considerations it is also evident, what is meant in
the internal sense by the joy and voice of the bridegroom and
the bride in Isaiah, chap. lxii. 5 ; and in Jeremiah, chap. vii.
34; chap. xvi. 9; chap. xxv. 10; chap, xxxiii. 11 ; Apoc. xviii.
23 ; namely, that it denotes heaven and happiness derived
from the conjunction of good and truth with man and angel.

9183. " And shall lie with her" — that hereby is signified
illegitimate conjunction, appears from the signification of lying
with a betrothed virgin, as denoting illegitimate conjunction ;
for by being betrothed is signified the conjunction of the inter-
nal man, but by lying with, is signified the conjunction of the
external, see just above, n. 9182.

9184. "Endowing he shall endow her to himself for a wo-
man " — that hereby is signified a ticket of consent on his part
for legitimate conjunction, appears from the signification of
dower and endowing, as denoting a ticket of consent, see n.
4456 ; and from the signification of for a woman, as denoting
for legitimate conjunction ; for to receive any one for a woman,
is to be legitimately conjoined. Illegitimate conjunction in the
spiritual sense is the conjunction of truth with an affection
grounded in the delight of gain, or in the delight of honor, in
which kind of affection they are principled, who learn the truths
of the church for the sake of those delights ; but this conjunc-
tion does not hurt those, who are afterwards regenerated by the
Lord, inasmuch as with these those affections remain, but sub-
ordinate under the affection of truth for the sake of the good of
use. and of life, thus they are subservient, for they are in the
last place, although they were seen before as being in the first
place ; for during the regeneration of man, the order of his life
is inverted ; in this manner legitimate conjunction is effected
from illegitimate conjunction. The ground and reason of the
possibility of this being effected is, because the truths which
are of faith enter by hearing, thus by the external man, and the
external man relishes only those things which are of the world
and of self, and these are delights arising from gain and from
honors; but when the internal man is opened by regeneration,
then good from the Lord flows in through that man, and adopts
and conjoins to itself the truths of faith which have entered
through the external man ; and according to conjunction the
order is inverted, that is, what had been in the first place is put
in the last ; in this case the Lord attracts to Himself all things
which are of the life, appertaining to man, that they may look
upwards. On this occasion man regards as ends those things
which are of the Lord and heaven, and the Lord Himself as the
end in which all things centre, and the former things, namely,

52

EXODUS.

[Chap. xxii.

the delights of gain and honors, as means conducive to that
end. It is a known thing, that means have no life from any
other source hut from the end, and no life without the end ; thus
the delights of gain and of honors, when they are made means,
have life, in this case from the life out of heaven, that is, by [or
through] heaven from the Lord, for the Lord is the end in which
they centre. When man is in such an order of life, then gains
and honors are blessings to him ; but if he be in inverted order,
gains and honors are curses to him. That all things are bless-
ings when man is in the order of heaven, the Lord, teaches in
Matthew, " Seek ye first the kingdom of the heavens and
the justice thereof, and all thing? shall be added unto you,"
vi. 33.

9185. " If the father refusing shall refuse to give her to him"
— that hereby is signified if interior good does not admit con-
junction, appears from the signification of refusing, as denoting
not to admit ; and from the signification of giving her to him,
namely, for a woman as denoting legitimate conjunction, see
just above, n. 9184 ; and from the signification of father, as
denoting good, see n. 3703, 3704, 5581, 5902, 6050,7499, 8328,
8897, and as denoting interior good, because from interior good
as a father, and from interior truth as a mother, are conceived
and born exterior truths and goods, which therefore in the AV ord
are called sons and daughters.

9186. " He shall pay silver according to the dower of vir-
gins"— that hereby is signified other consenting truth in its
place, appears from the signification of silver, as denoting truth,
see n. 1551, 2954, 5658, 6112, 6914, 6917; and from the signi
fication of paying, as denoting substitution in the place of the
former, for lie who pays dower and does not receive the virgin,
gives something else for her; and from the signification of the
dower of virgins, as denoting a ticket of consent for conjunc-
tion, see just above, n. 9184; which ticket is truth consenting
to [or agreeing with] interior good ; for the dower was fifty
[pieces] of silver given to the father of the damsel, Deut. xxii.
29, thus truths initiating to full conjunction ; for silver is truth,
as was here shown above, and fifty denotes to the full, n. 2252,
in this case other truths in the place of the former consenting
to [or agreeing with] good. How the case herein is, is evident
from what was shown above, to which may be added this con-
sideration ; to the intent that illegitimate conjunction may be-
come legitimate, the good which flows in from the Lord through
the internal man, must conjoin to itself the truth, which enters
through the external, that is, by [or through] its hearing. If
this truth do not accord with that good, then in its place must
be substituted other truth, which accords, or consents to con-
junction. This might be illustrated by examples; but inas-
much as the conjunction of good and truth is in thick darkness.

9185— 918S.J

EXODUS.

53

by reason of the removal of the good of love from the truths of
faith, and the rejection of that good behind truths, and almost
to the back, therefore this subject will not admit of further il
lustration from examples. In general, no one can comprehend
the internal sense of the Word, thus neither can he comprehend
the things of angelic wisdom, unless he know and understand
that all and singular things in heaven have reference to good
and truth, and that nothing exists there but from the one con-
joined to the other ; hence it is that they are in darkness, who
separate the one from the other, namely, the truth which is of
faith from the good which is of charity, as they do who say that
man is saved by faith alone, or by the confidence alone which is
of faith. Inasmuch as such refer all things to faith and nothing
to charity, it is impossible for them to comprehend any thing con-
cerning the heavenly things which are in the internal sense of the
Word ; for they are in darkness concerning good, thus also in
darkness concerning the conjunction of good and truth, conse-
quently concerning truth itself, for this in such case is involved
iu the same darkness. Hence come so many and so great conjec-
tural fancies and heresies ; they who are illustrated concerning
truths, are those few who are in the doctrine and at the same time
in the life of truth. Let those know, who are in faith alone, that
all the ideas of the thought of the angels, who are in the second
heaven, and are called spiritual, are from truths which have
been made goods by life, and that all the ideas of the thought
of the angels, who are in the third heaven, and are called ce-
lestial, are from good ; and that hence these latter are in wis-
dom itself, concerning which, by the Divine Mercy of the Lord,
wonderful things will be said elsewhere.

9187. Verses 17, 18, 19. A witch thou shalt not vivify.
Every one that lieth with a beast, dying shall die. He that sa-
crificeth to gods shall be devoted, except to Jehovah alone. A
witch, signifies those with whom any thing of the church is
conjoined to the falses of the evil of self-love. Tiiou shalt not
vivify, signifies deprivation of spiritual life. Every one that
lieth with a beast, signifies conjunction with the evils of the
lusts of self-love. Dying shall die, signifies damnation. He
that sacrificeth to gods, signifies the worship of falses derived
from evil. Shall be devoted, signifies ejection. Except to Je-
hovah alone, signifies that the Lord, who is the alone and only
God, is to be worshipped.

9188. " A witch " — that hereby is signified those with whom
any thing of the church is conjoined to the falses of the evil ot*
self-love, appears from the signification of witchcrafts, as de-
noting the falses of the evil of stlf-love conjoined with such
things as are of the church. Theie are two things which make
heaven, thus spiritual life with m:-n, the truth of faith in Vhe
Lord and the good of love towards Him ; and there are two

5i

EXODUS.

[CnAP. xxii.

things which make hell, thus spiritual death with man, the false
of faith and the evil of self-love; these two are conjoined with
those who are in hell, and constitute infernal marriage ; but the
former two arc conjoined with those who are in heaven, and
constitute heavenly marriage. The Lord, so far as can be ef-
fected, withholds man from the conjunction of truth and good
with the false and evil, because this conjunction is profanation ;
nevertheless several of those who are in the church cannot be
withheld ; the reason is, because from their infancy they have
imbibed those things which are of the church from the Word,
and from doctrine derived from the Word, and some of them
have imbued those things, and made them [objects] of their
faith. When persons of this description have arrived at adult
age, when they have begun to think from themselves, and not
from others, as heretofore, then they have made light of those
things which had been made the objects of their faith, and in
the place thereof have seized upon falses, and have also imbued
them. These are they who have conjoined with themselves
truths to falses ; for the truths which have once been made
"truths] of faith, remain, nor can they be eradicated; and the
Falses, which next become [falses] of faith, conjoin themselves
with them. This conjunction is what is signified in the internal
sense by witchcraft. The reason why those falses are falses
of the evil of self-love is, because all evil originates principally
in that love, and as evil therein originates, so does the false, in-
asmuch as they cohere. Hence it is evident, that with persons
of such a character there is no spiritual life, because it is de-
stroyed by the falses of evil ; and so far as they have conjoined
those falses to truths, so much of spiritual life they have extin-
guished with themselves ; and whereas thus instead of being
alive they have become dead, therefore it is said thou shalt not
vivify them. That the above conjunction is signified by witch-
craft in the Word, is evident from Isaiah, M Thou hast said, 1
shall not sit a widow, neither shall I know the loss of children ;
but those two things shall come upon thee in a moment in one
day, the loss of children and widowhood, by reason of tlie mul-
titude of tliy witchcrafts, by reason of the exceeding magnitude
"f thy magic. Thou hast confided in thy wickedness, thou hast
said, there is none that seeth me ; thy wisdom and thy science
has seduced thee, when thou 6aidst in thine heart, I and
there is none as I besides ; therefore there shall come upon
thee evil which thou shalt not know how to deprecate ; and
calamity shall fall upon thee which thou canst not expiate; de-
vastation shall come upon thee suddenly, which thou shalt not
know ; for thou persistest in thy magics, and in the multitude
of thy witchcrafts, in which thou hast labored from thy youth.
Thou hast wearied thyself in the multitude of thy council ; let
now the searchers of heaven, that see the *tur<, and that know

9188.J

EXODUS.

55

the new moons, stand and save thee from those things which
shall come upon thee ; behold they are become as stubble ; the
fire hath parched them, they shall not deliver their soul out of
the hand of the flame," xlvii. 8 to 14. That witches are those
who conjoin the falses of the evil of self-love to the truths of
faith, and thereby perish, is evident from singular the things
in the above passage, viewed in the internal sense, for they
are there described. The extinction of their spiritual life is
described by widowhood and loss of children : widowhood is
the privation of truth and thence of good ; the loss of children
is the privation of truth and good. The origin of the false, as
being derived from the evil of self-love, is described by these
words, " Thy wisdom and thy science hath seduced thee, when
thou saidst. in thine heart, I and none as I besides ;" and the
evil itself of self-love by these words, " Behold they are be-
come as stubble, the fire hath parched them, they shall not
deliver their soul from the hand of the flame." Fire and flame
denote self-love. That the all of spiritual life is extinct, is de-
scribed by these words, " There shall come upon thee evil
wnich thou canst not deprecate, and calamity shall fall upon
thee which thou canst not expiate." They are called searchers
of heaven, that see the stars and know the new moons, from
the circumstance of being in external tilings without an inter-
nal principle ; for such see from the external man, and nothing
from the internal, thus from natural lumen, and nothing from
spiritual light ; for heaven, the stars, and new moons, in the
internal sense, are knowledges and scientifics, in this case such
as are viewed from the world, and not from heaven. That
witchcrafts denote such falses, is also evident in Micah, " I
will cut ofl" the cities of thy land, and will destroy all thy for-
tification ; I will cut off witchcraft from thy hand, and thou
shalt have no soothsayers," v. 11, 12 ; where the cities of the
land denote the false doctrinals of their church, which are called
witchcrafts, because they destroy the truths of faith. And in
Nahum, " By reason of the multitude of the whoredoms of the
whore well-favored, the mistress of witchcrafts that sell nations
in their whoredoms, and families in their witchcrafts" iii. 4.
Whoredoms are the perversions of truth, witchcrafts are the
falses thence derived. In like manner in the second book of
Kings, " Joram said to Jehu, is it peace, Jehu, who said, what
peace even to the whoredoms of thy mother Jezebel, and her
many witchcrafts,'''' ix. 22. That they are witches who are
learned from themselves, and confide in themselves alone, in
consequence of loving themselves, and being willing to be wor-
shipped as deities, is also evident from the passages which treat
openly of the coming of the Lord, who should teach them, and
cast out witches ; for he who will be learned in the truths and
goods of faith, must be learned from the Lord, and in no wise

56

EXODUS.

[Chap. xxii.

from himself ; wherefore it is thus written in Malachi, "Be-
hold I send mine angel, who shall prepare the way before me :
and the Lord whom ye seek shall suddenly come to his temple,
and the angel of the covenant whom ye desire : and I w ill come
near to you in judgment, and I will be a swift witness against
the witches, and against the adulterers, and that swear falsely,''
iii. 1, 5. Witches denote those w'lio are learned from them-
selves, and thereby destroy the truths which are from the Lord ;
adulterers denote those who destro}' goods, and they that swear
falsely denote those who confirm falses. That it is the Lord
who shall cast them out, is evident, for it is said that the Lord
shall come to His temple, and the angel of the covenant. So
also in Moses, " When thou comest to the land which Jehovah
God is about to give thee, there shall not be found in thee that
maketh his son or his daughter to pass through the fire, that di-
vineth divinations, and that asketti questions of the hells, and is
given to augury, and is a witch, and. an enchanter, and that
askcth questions of a familiar spirit, and is a soothsayer ; and
that maketh inquiry of the dead ; for every one who doeth those
tilings is an abomination to Jehovah ; and by reason of these
abominations Jehovah thy God doth drive them out before thee.
Jehovah thy God will raise up to thee a prophet from the midst
9 f thee, of thy brethren, Uke unto me, Him shall ye obey. Je-
hovah said in Horeb, a prophet will I raise up to them, out of
the midst of their brethren, like unto thee j and I will give My
words in His mouth, that He may speak to them every thing
which I shall command Him, whence it shall come to pass that
the man [vir], wlw will not obey My words, which he shall speak
in My name, I will require it of him," Deut. xviii. 9 to 19.
By diviners, augurers, witches, and the rest who are there named,
in the internal sense are meant those who destroy the truths and
goods of the church by scientifics perversely applied ; thus who
do so from their own proper intelligence, and by falses derived
from the evils of self-love, and the love of the world, conse-
quently who learn and teach from the lust of gain and of hon-
ors, and not from the affection of the truth of faith, and of the
good of life. And whereas all falses of doctrine and evils of life
exist from that source, therefore mention is made of the prophet
who shall come and teach. That that prophet is the Lord, is
known in the church, and it was also known to the Jews and
Gentile6 of that time, as is evident from Matthew, chap. xxi. 11 ;
Luke i. 76 ; vii. 16; xiii. 33; Mark vi. 4. They are taught by
the Lord, when they read the Word, not for the sake of them-
selves and the world, but for the sake of good and truth itself,
for in such case they are illustrated ; but when for the sake of
themselves and the world, they are then blinded. A prophet
signifies one who teaches, and in the sense abstracted from per-
son, doctrine, see n. 2534, 7269 ; thus the Lord as to the Word
or Divine Truth.

9189—9192.]

EXODUS.

57

9189. "Thou shalt not vivify" — that hereby is signified de-
privation of spiritual life, appears from the signification of vivi-
fying, as denoting to gift with spiritual life, see n. 5890, thus
not to vivify denotes to deprive of spiritual life. That they de-
prive themselves of spiritual life, who conjoin to the truths of
faith the falses derived from the evil of sel ^'-love, and are signi-
fied by witches, see just above, n. 9188.

9190. " Every one that lieth with a bea9t " — that hereby is
signified conjunction with the evils of the lust of self-love ap-
pears from the signification of lying with, as denoting to be
conjoined ; and from the signification of beast, as denoting a
good affection with the good, and an evil affection with the evil,
see n. 45, 46, 142, 143, 246, 714, 715, 719, 776, 2781, 3518,
3519, 5198, 7424, 7523, 7872, 90*0 ; thus lusts, in this case the
lusts of self-love; evil affections are called lusts.

9191. " Dying shall die " — that hereby is signified damna-
tion, appears from the signification of dying, as denoting dam-
nation, see n. 5407, 6119, 9008.

9192. " He that sacrificeth to gods " — that hereby is signi-
fied the worship of fa4ses derived from evil, appears from the
signification of sacrificing, as denoting worship. The reason
why sacrificing denotes worship is, because sacrifices were the
primary things of worship with the Israelitish, and Jewish
people, see n. 923, 6905, 8680, 8936 ; and from the significa-
tion of gods, as denoting falses, see n. 4402, 4544, 7873, 8941.
It is said the worship of falses derived from evil, because it is
opposed to the worship of truths derived from good ; for all
worship has doctrinals for rules [or directions], which doctrinals
are truths so far as they are grounded in good, and falses so
far as they are grounded in evil ; for truths have their essence
and life from good, and on the other hand they have their death
from evil. The case herein is this ; there are some who are in
genuine truths, some who are in truths not genuine, and some
who are in falses ; and yet they who are in genuine truths are
often damned, and they who are in truths not genuine, and also
who are in falses, are often saved. This will appear as a paradox
to the generality, but still it is a truth ; experience itself has
confirmed it ; for there have been seen in hell those who were
more learned than others in the truths derived from the Word
and from the doctrine of their church, as well dignitaries as
others ; and on the other hand there have been seen in heaven
those who were not in truths, also who were in falses, both
Christians and Gentiles. The reason why the former were in
hell was, because indeed they were in truths as to doctrine, but
in evils as to life ; and the reason why the latter were in heaven
was, because they were indeed in non-truths as to doctrine, but
still they were in good as to life. Some spirits recently deceased,
with whom it was given to speak, expressed their surprise, that

58

EXODUS.

[Chap. xxii.

there were amongst the damned, those who had been distin-
guished for learning in the Word and in the doctrine of their
church, of whom it had been believed that they would become
luminaries in heaven, according to these words in Daniel, " The
intelligent shall shine as the splendor of the expanse, and they
that justify many as the stars for an age and eternity," xii. 3 ;
but they were told, that the intelligent are they who are in truth,
and teach truths ; and that they who justify are those who are
in good, and lead to good, and that therefore the Lord said,
" That the just shall shine as the sun in the kingdom of His
Father," Matt. xiii. 43 ; that justice is predicated of good, and
thus that they are called just who are in good, see n. 2235. It
has been further said, that they who are learned as to doctrine,
but evil as to life, are those who are meant by the Lord in
Matthew, " Many shall say to me in that day, Lord, Lord, have
we not prophesied by Thy name, and by Thy name cast out
demons, and in Thy name done many virtues? but then will
I confess to them, / know you not, depart from Me, ye workers
of iniquity" vii. 22, 23. And in Luke, "Then shall ye begin
to say, We have eaten and drunken in Thy presence, and Thou
hast taught in our streets, but He will say, I say unto you, I
know ye not whence ye are, depart from Jle, all ye workers
of iniquity ," xiii. 26, 27. And that they were also meant by
the foolish virgins, who had not oil in their lamps, concerning
whom it is thus written in Matthew, "At length came the other
virgins, saying, Lord, Lord, open to us ; but He answering said,
Verily I say unto you, I know you not," xxv. 11, 12. To have
oil in their lamps denotes good in the truths which are of the
faith of the church, n. 4638 ; that oil denotes the good of love,
see n. 886, 4582. Also that they who are in non-truths, yea,
who are in falses grounded in ignorance, and yet in good and
thence in the affection of knowing truth, were meant by the
Lord in Matthew, " I say unto you that many shall come from
the east and west, and shall lie down with Abraham and Jacob,
in the kingdom of the heavens; but the sous of the kingdom
shall be cast out into outer darkness," viii. 11, 12. And in
Luke, u They shall come from the east and west, and from the
north and south, lying down in the kingdom of God ; and
behold there are last who shall be first, and there are first who
shall be last," xiii. 29, 30. That the Gentiles who are in good,
although from ignorance they are in non-truths, are received
into heaven, seen. 2589 to 2604, 2861, 2863, 3263, 4190,4197,
From these considerations it may now be manifest, that by
those who sacrifice to gods, are signified those who are in the
worship of what is false grounded in evil, and that, these are
they who shall be devoted, that is, shall be cast out. For
falses grounded in evil are evils in form, inasmuch as evil,
when it shows itself in light, and forms itself, is called false

9193.]

EXODUS.

59

Hence it is, that they who are in evil as to life, although they
are in truths as to doctrine, are still in the falses of their own
evil. That this is the case, manifests itself clearly in the other
life ; for such, when they are left to themselves, think from evil
against the truths whicli they have known and professed, thus
they think falses. Persons of the same character act in like
manner in the world, when they are left to themselves and
think; for on such occasions they either pervert truths, or deny
truths to patronize the evils of their life. But they who are in
good, and still in non-truths, yea, who are in falses from igno-
rance, as are several within the church, and also several out of
the church who are called Gentiles, these indeed regard their
own falses as truths, but inasmuch as those falses come forth
from good, they bend them to good, therefore there is nothing
of malignity in them, as there is in falses which are from evil.
And whereas the falses thence derived are mild and flexible,
they are in the faculty of receiving truths, and also do receive
when instructed by the angels. These falses may be compared
to meats which are unclean to the sight, but still have a relish,
whereas falses derived from evil may be compared to unclean
meats which inwardly are putrid ; but truths grounded in
evil may be compared to meats which 'are clean to the sight,
but which inwardly are malignant, and if attended with hypo-
crisy, are poisonous ; as the Lord teaches in Matthew, " Wo
unto you Scribes and Pharisees, hypocrites, because ye are like
to whitened sepulchres, which outwardly indeed appear beauti-
ful, but within are full of the bones of the dead, and of all un-
cleanness," xxiii. 27.

9193. " Shall be devoted " — that hereby is signified ejection,
appears from the signification of being devoted, when it is said
of those who are in the worship of falses derived from evil, as
denoting to be ejected, namely, from the church ; that ejection
from the church, and thereby the extirpation of such falses, is
signified by being devoted, is evident from Moses, " If men of
Belial shall go forth from the midst of thee, and shall impel the
inhabitants of their city saying, let us go and serve other gods,
whom ye have not known ; if it be truth and the thing certain,
that abomination hath been done in the midst of thee, smiting
thou shalt smite the inhabitants of that city with the edge of
the sword, by devoting it, and every one who is in it, and also
the beast thereof with the edge of the sword; all the spoil
thereof thou shalt carry together into the midst of the street,
and thou shalt burn the city with fire, and all the spoil thereof
to Jehovah thy God, that it may be a heap for ever, neither shall
it be built any more, so that there may not remain in thine hand
any thing of that which was devoted," Deut. xiii. 13 to 17. That
it is the false grounded in evil, which is signified by what is de-
voted, is evident fr >m singular the things in the above passage

60

EXODUS.

[Chap. xxii.

in the internal sense ; for the cities which were to he devoted
denote doctrines, in this case false doctrines, n. 2712, 2443,
3216 ; the edge of the sword, with which men and heasts were
to be smitten, denotes truth combating and destroying the false
which is derived from evil, n. 2799, 4499, 7102, 8294 ; the street
into the midst of which the spoil was to be carried together, de-
notes the truth of doctrine, and in the opposite sense the false
of doctrine, n. 2236 ; the tire, with which the spoil was to be
burned with the city, denotes the evil of self-love, n. 1297,
2446, 5071, 5215, 6314, 6832, 7324. Hence it is evident, that
the act of devoting denotes ejection from the church, and extir
pation. On this account also it was commanded, that the na-
tions in the land of Canaan should be devoted, Deut. vii. 2, 24,
25, 26 ; for the nations before constituted the church in that
land, wherefore also they had altars, and likewise sacrificed, n.
36S6, 4447, 4454, 4516, 4517, 5136, 6306, 6516, 8054; but
when they turned the representative worship, which was that of
the ancient church, into idolatrous worship, and thereby falsi-
fied truths and adulterated goods, n. 8317, it was ordered that
not only the men, but also the cities, and what was in the cities,
should be devoted ; the reason was, because all things therein
represented falses grounded in evil, the cities the doctrine of the
false themselves, the beasts evil affections, the gold and silver
their evils and falses, and other things in like manner ; the prin-
cipal of the worship of the ancient church was, to worship God
under a human form, thus the Lord ; but when they turned aside
from good to evil, they began to worship the representatives
themselves, as the sun, the moon, the stars, also groves, statues,
and God under various forms of an idol, thus external things
without an internal principle, as is the case when the internal
man is closed. The internal man is closed by a life of evil, for
the Lord flows-in by [or through] good, and opens the internal
man, consequently by evil it is closed ; and when it is closed,
'ruths are turned into falses, and where they remain, they only
serve the evils which are of self-love, and the love of the world.
The principal of internal worship is, to acknowledge the Lord,
the alone and only God ; and that all ir< »< ><1 and truth is from
Him ; they who do not acknowledge Hiin in the church, cannot
he in good, thus neither in truth ; and they acknowledge who
are in faith, and at the same time in the good of life, but not
who are in evil of life, n. 8878. That to acknowledge and wor-
ship the Lord is to live according to His precepts, that is, to
live the life of faith and charity, see n. 8252 to 8257 ; the lifa of
faith consists in doing the precepts from obedience, and the life
of charity consists in doing the precepts from love.

9194. " Except to Jehovah alone " — that hereby is signified
that the Lord, who is the alone and only God, is to be wor-
shipped, appears from the signification of ^acriticing, in this

9195, 9196.]

EXODUS.

61

case to Jehovah alone, as denoting worship, see above, n. 9192 ;
the reason why to Jehovah denotes to the Lord is, because by
Jehovah in the Word no other is meant than the Lord, see n.
1343, 1736, 2921, 3023, 3035, 4692, 5663, 6303, 6905, 8864 ;
that the Divine [being or principle], which He called the Father,
is the Divine Good in Himself, see n. 2803, 3704, 7499, 8897 ;
thus that the Lord is the alone and only God, n. 1607, 2149,
2156, 2329, 2447, 2751, 3194, 3704, 3712, 3938, 4577, 4687,
5321, 62S0, 6371, 6849, 6993, 7014, 7182, 7209, 8241, 8724,
8760, 8864, 8865.

9195. Verses 20, 21, 22, 23. And a sojourner thou shall not
afflict, and shalt not oppress, because ye were sojourners in the
land of Egypt. Any widow and orphan ye shall not afflict. If
in afflicting thou shalt afflict him, so that crying he cry to Me,
hearing I will hear his cry. And mine anger shall burn, and 1
will slay you with the sword, and your too men shall become wid-
ows and your sons orphans. And a sojourner thou shalt not af-
flict, and shalt not oppress, signifies that they who are willing to
be instructed in the truths and goods of faith ought not to be in-
fested by falses of doctrine and evils of life. IJecause ye were
sojourners in the land of Egypt, signifies that they were protected
from falses and evils when they were infested by internals. Any
widow, signifies who are in good without truth, and still desire
truth. And orphan, signifies who are in truth, and not yet in
good, and still desire good. Ye shall not afflict, signifies that
they ought not to be defrauded. If in afflicting thou shalt af-
flict him, signifies if they be defrauded. So that crying he cry
to Me, signities supplication to the Lord for aid. Hearing I
will hear their cry, signifies that they ought to be aided. And
mine anger shall burn, signifies the state of those who do it.
Aid I will slay you with the sword, signifies that they deprive
themselves of good and truth by falses. And your women shall
become widows, signifies that the goods appertaining to them
shall perish. And your sons orphans, signifies that at the same
time in such case truth shall perish.

9196. " And a sojourner thou shalt not afflict, and shalt not
oppress " — that hereby is signified that they who are willing to
be instructed in the truths and goods of faith ought not to be
infested by falses of faith, and evils of life, appears from the
signification of a sojourner, as denoting one who is willing to
be instructed in those things which are of the church, thus in
the truths and goods of faith, and who receives those things and
lives according to them, see n. 1463, 8007, 8013 ; the reason
why a sojourner has this signification is, because to sojourn sig-
nifies to be instructed and also to live, see n. 2025, 3672, 6095 ;
and from the signification of afflicting, when concerning those
who are willing to be instructed in the truths and goods of
faith, as denoting not to be infested by the falses of faith ; and

EXODUS.

[Chap. xxii.

from the signification of oppressing, when concerning the same,
as denoting not to infest by evils of life ; for they who infest
persons of that description by falses, afflict them, and they who
infest by evils, oppress them.

9197. " Because ye were sojourners in the land of Egypt " —
that hereby is signified that they were protected from falses and
evils when they were infested by infernals, appears from what
was said concerning the affliction and oppression of the sons of
Israel in Egypt, and concerning their protection and their
being finally brought out from thence, at chap. vii. viii. ix. x.
xi. xiii. xiv. where it was shown that the afflictions and op-
pressions of the sons of Isi'ael in Egypt, signified the infesta-
tions of the faithful, who were of the Spiritual Church by in fer-
nals before the coming of the Lord ; and that the protection
and bringing forth of the sons of Israel out of the land of
Egypt, signified the protection and liberation of those who
were of the Spiritual Church, by the Lord when He was in the
world, and when He rose again. But to repeat now the ex-
plication of singular the things there shown, would be too te-
dious; see what was shown at the above- mentioned chapters
of Exodus, especially what is said at n. 6854, 7035, 7091, 7474,
7828, 7932, 8018, 8054, 8099, 8159, 8321.

9198. "Any widow" — that hereby are signified those who
are in good without truth, and still desire truth, appears from
the signification of the widow, as denoting good without truth,
and yet desiring truth ; the reason why a widow has this signi-
fication is, because by a man [vir] is signified truth, and by his
woman good, wherefore the woman of a man, when she be-
comes a widow, signifies good without truth. But widow in
a still interior 6ense signifies truth without good; the reason is,
because husband in that 6ense signifies good, and his wife truth,
see n. 3236, 4510, 4823. In this sense the Lord from Divine
Good is called husband and bridegroom, and His kingdom and
church, from fhe reception of the Divine Truth which proceeds
from the Lord, is called wife atid bride, n. 9182 ; but whereas
in this passage the subject treated of is not concerning the
Lord's Celestial Church, but concerning the Spiritual, by wid-
ow is signified one who is in good and not in truth, and still de-
sires truth. The case is similar in regard to orphan ; he in the
inmost, or celestial sense signifies those who are in good, and
desire truth. See what was adduced and explained concerning
the signification of widow and orphan in the celestial sense, n.
4^44; to which it is allowed to add what the Lord says in
Luke concerning the widow of Sarepta, " Verily I say unto
von, that no prophet is accepted in his own country ; in truth
1 say unto you, many widows were in the days of Elias, in Is-
rael^ when the heaven was shut up for three years and six months,
whilst there was a great famine over the whole land, yet to

9197, 9198.]

EXODUS.

63

none of them was Elias sent, except to Sarepta of Sidon, to a
woman, a widow," iv. 25, 26. Inasmuch as all things which
the Lord spake, He spake from the Divine [being or principle],
therefore tney have an internal sense, and the subject treated
of in that sense is concerning the Lord Himself, and concern-
ing His kingdom, and concerning the church. What there-
fore was meant by the Lord, in that sense, by what He spake
concerning the widow in Sarepta, of Sidon, evidently appears
if the words be unfolded. That no 'prophet is accepted in his
own country, signifies that the Lord, and the Divine Truth,
which is from Him, is less received and loved in heart within
the church than out of it. He spake to the Jews, amongst
whom at that time the church was. That the Lord was there
less received than by the nations which were out of the church,
is a known thing. The case is similar in the church at this day,
which, from Him, is called Christian. In this indeed the Lord
is received in doctrine, but still by few with acknowledgment
of heart, and by still fewer from an affection of love. It is
otherwise with the converted nations out of the church ; these
worship and adore Him as their only God, and say with the
mouth, and think with the heart, that they acknowledge Him
for God, because He has appeared in a Human Form,n. 5256.
It is the reverse within the church, where, inasmuch as He
was born a man, He is with difficulty acknowledged as God
from the heart ; His Human [principle] being made like that
of another man, although it be known that His Father was
Jehovah, and not a man. From these considerations it is evi-
dent what is meant in the internal sense by no prophet being
accepted in his own country. Prophet in that sense is the Lord
as to Divine Truth, thus as to the doctrine of the church. That
prophet denotes one who teaches, and in the abstract sense
doctrine, and when predicated of the Lord, that it denotes the
Divine Truth or Word, see above, n. 91 SS. Many widows were
in the days of Elias, in Israel, in the internal sense, signifies a
state on that occasion of acknowledgment of Divine Truth
from the Word in the church ; for widows are those who are in
good without truth, as was said above. Elias is the Lord as
to the Word ; the days of Elias denote the states of reception
of Divine Truth from the Word at that time ; and Israel is the
church. That Elias represented the Lord as to the Word, see
preface to chap, xviii. of Genesis, and n. 2762, 5247, 8029.
That days denote states, see n. 893, 2788, 3462, 3785, 4850,
6110, 8426 ; and that Israel is the church, n. 4286, 6426, 6637,
8805. When the heaven was shut up for three years and six
months, signifies the plenary vastation of the internal church,
for heaven is the internal of the church. Three years and six
months denote to the full. That heaven is the internal of the
church, see n. 1733, 1850, 3355, 4535. This is said to be shut

64

EXODUS.

[Chap. xxii.

up, when it is vastated or is no more. That three years and
six months denote to the full, appears from the signification of
1260 days in the Apocalypse, chap. xi. 3, and chap. xii. 6,
which days make three years and six months, as denoting to
the full, or even to the end. Whilst a great famine was over
the whole land [or earth'], signifies the vastation also of the ex-
ternal church, for famine denotes the defect and desolation of
truth and good, n. 3364, 5277, 5279, 5281, 5300, 5360, 5376,
5415, 5576, 6110, 7102 ; and land [or earth] is the external
church, n. 1262, 1413, 1733,1850,2117,2118,3355,4535, 5577,
8011, 8732. Yet to none of them was Elias sent, signifies the
Lord as to the Word, thus the Word of the Lord, not to others,
because not elsewhere received ; for Elias, as was said above,
is the Lord as to the Word. Except to Sarepta of Sidon, to a
woman, a widow, signifies except to those who are in good and
desire truth. It is said Sarepta of Sidon, because Sidon sig-
nifies the knowledges of good and truth, n. 1201. That a woman
a widow denotes one who is in good, and desires truth, is hence
evident, especially from what is related of her in the first Book
of the Kings, where are these words, " Elias came to Sarepta
of Sidon, to a woman, a widow, that she might sustain him.
He said to her, fetch me a little water, that I may drink, and
afterwards, bring me a morsel of bread in thine hand. She
said, that she had only a little meal in a cask, and a little oil
in a cruse, that it would only be a cake for herself and her son
Elias said, make me a little cake in the first place, and bring
it to me, and make for thyself and thy son in the latter place.
She did so J and the cask of meal was not consumed, and the
Clause of oil did not fail," xvii. 9 to 15. Obedience, and the
desire of good to truth, is described by her compliance with
the command to give water to the prophet, and afterwards by
her making a cake for him in the first place out of her own
little [store], and in the latter place for herself and her 6on ;
and that hence she was enriched with the good of truth, signi-
fied by the cask of meal not being consumed, and the cruse of
oil not failing; for water, in the internal 6ense, is truth, n. 2702,
3058, 3424, 4976, 5668, 8568. Meal [or farina] is truth derived
from good, n. 2177 ; oil is the good of love, n. 886, 4582, 4638 ;
and a cake made of them is truth conjoined to its good, n. 797S.
From these considerations it is clear, that a widow is one who
is in good, and desires truth. Good and its desire to truth is
described by charity towards the prophet, greater than towards
herself and son. Prophet is the doctrine of truth, as was shown
above. From these considerations it is evident, what is the
quality of the Word, namely, that inwardly in itself it has stored
up the arcana of heaven, which do not appear in the letter, when
vet in singular the things which the Lord Himself spake when
He was in the world, and which He before spake by the pro-

9199.]

EXODUS.

65

pliets, there are tilings celestial, and altogether Divine, and ele-
vated from the sense of the letter ; and this not only in singu-
lar the expressions, hut also in singular the syllables of expres-
sions, yea in singular the apexes of every syllable. But who be-
lieves that it is so ? and yet the thing is certain, having been alto-
gether testified to me and rendered doubtless ; on which subject,
by the Divine Mercy of the Lord, I shall speak elsewhere.

9199. " And orphan " — that hereby are signified those who
are in truth and not yet in good, and yet desire good, appears
from the signification of orphan, as denoting those who are in
truth and desire good. The reason why these are signified by
orphans is, because sons bereaved of father and mother,' thus
they who are deprived of interior good and truth, are orphans,
for by father in the "Word is signified interior good, and by mo-
ther, truth conjoined to that good, n. 5581 ; but by sons are sig-
nified the truths thence derived. That sons denote truths, see
n. 489, 491, 533, 1147, 2813, 3373, 6583 ; and that sons arc
here meant by orphans, and not daughters, is evident from verse
the 23d, which follows, where it is said, " And your sons shall
be orphans." The reason why orphan sons denote those who
desire good is, because in such case the Lord is in the place of
their father, " The father of orphans and the judge of widows,
God in the habitation of His holiness," Psalm lxviii. 5. That
orphans are those who are instructed in the truths of the faith
of the church from the Word, and by them are afterwards led
to good, is evident also from the Lord's words in John, "I will
ask the Father, that He may give you another Paraclete, that
He may abide with you for ever, the Spirit of Truth, whom the
world cannot receive, because it seeth Him not, neither knoweth
Him ; but ye know Him, because He abideth with you, and is
amongst you ; I will not leave you orphans, I will come to you ;
these things I have spoken to you, abiding with you, but the
Paraclete the Holy Spirit, He shall teach you all things," xiv.
16 to IS, 25, 26. That those are orphans, who are in truths and
desire good, may be manifest from singular the things there
f-poken; for by Paraclete is meant Divine Truth, which was the
Lord when in the world, and which proceeded from the Lord,
after that He glorified His Human [principle], and departed
from the world, therefore He says that He would send the
Paraclete, and that Himself would come. To send the Paraclete,
is to illustrate and instruct in the truths of faith ; and to come
to them, is to lead into good, therefore He says, I will not Lave
you orphans. It was said, that by the Paraclete is meant the
Divine Truth, which was the Lord when in the world, and
which proceeded from the Lord after that He glorified His
Human [principle], and departed out of the world. That this
is so, the Lord occasionally has manifestly taught; but they
who distinguish the Divine [being or principle] into persons, and

VOL. IX. 5

66

EXODUS.

[Chap. xxii.

not into essences united into one, do not comprehend this ; foi
the Word is explained and comprehended according to the ideas
conceived by man. So also where the Lord says, that He is in
the Father, and the Father in Him ; that the Father and He are
one ; also that all His [things], are the Father's, and all the
Father's His, John x. 30 ; chap. xiv. 1 to 11, 20 ; chap, xvi, 15 ;
chap. xvii. But to proceed with the further explication of what
has been said above. That by Paraclete is meant the Divine
Truth, is evident from the words of the Lord themselves, for
He is called the Spirit of Truth, and it is also said, the Para-
clete, the Holy Spirit, will teach you all things. That the
Lord was Divine Truth when in the world, is evident also from
the words of the Lord in the above passage, for He says, that
He was about to send another Paraclete, (that is, instead of
Himself) or Spirit of Truth: and concerning Himself, that
they know Him, because lie abideth ivith you, and is amongst
you ; and also, " / say the truth to you, if I shall not depart,
the Paraclete will not come to you, but if I shall depart, 1 will
send Him to you," John xvi. 7 ; and in another place, "This He
said of the Spirit, whom they should receive that believed in
Him ; for the Holy Sph'it was not yet, because Jesus was not
yet glorified" John vii. 39. And also in another place, " I am
the way and the truth," John xiv. 6. It is also written, that
He is the Word, and that God is the Word, and that the "Word
was made fiesh, John i. 1, 2, 3, 14 ; where the "Word is Divine
Truth ; that the Lord was Divine Truth when in the world, see
n. 3195, 4687, 4727, 6716, 6864, 7499, 8127, 8724. And
that the Divine Truth proceeds from the Lord after that He
glorified His Human [principle], and departed out of the world,
\% evident also from the Lord's words, " When I shall depart,
I will send the Spirit of Truth to you ;" to send is to go forth and
to proceed, n. 2397, 4710 ; and also, " When He shall come,
He will teach you in all truth ; for He shall not speak from
Himself, but whatsoever things He shall hear, He shall speak ;
He shall glorify Mc, because He shall receive of Mine, and shall
announce it to you,1' John xvi. 7, 13, 14, 15. That the Lord,
when He departed out of the world, was made Divine Good,
even as to the human [principle], see n. 3704, 3712, 3736,
3969, 4577, 5704, 6864, 7014, 7499, 8241, 8724, 8760, 9167 ;
and that on this occasion, from the Divine Good, which is
Himself, proceeds the Divine Truth, as the light of the universe
from the sun, see n. 3636, 3643, 3969, 5704, 7083, 8127 ; add
to this what was quoted above, n. 9194.

9200. h Ye shall not afHict "—that hereby is signified that
they ought not to be defrauded, appears from the signification
of afflicting, when concerning those who are willing to be in-
structed in truths, and to be led to good, as denoting to defraud,
in this case not to defraud, because it is 6aid, Ye shall not

9200—9202.]

EXODUS.

C7

afflict. In the Word throughout, mention is made at the same
time of sojourner, orphan, and widow ; as in David, "Jehovah
who keepeth the sojourner, the orphan, and widow" Psalm
cxlvi. 7. 8, 9. \.nd in Jeremiah, "Defraud not the sojourner,
the orphan, and widow" xxii. 3. And in Ezekiel, " With the
sojourner, they have dealt by oppressions in thee, they have de-
frauded in thee the orphan and widow," xxii. 6, 7. And in
Moses, "Turn not aside the judgment of the sojourner, the
orphan, and vndow" Deut. xxvii. 19. And again, "What is
left in the fields, the oliveyards, and vineyards, shall be for the
sojourner, the orphan, and widow" Deut. xxiv. 19, 20, 21, 22.
And again, " Jehovah doeth the judgment of the orphan and
widow, and loveth the sojourner," Deut. x. 18. In like manner
in the present passage, "The sojourner thou shalt not afflict,
and shalt not oppress ; any widow and orphan ye shall not
afflict." These three, when they are thus named together, fall
into one sense with the angels, namely, into this, that with
those who are in the church, good and truth ought to be con-
joined according to order, thus reciprocally truth with good, and
good with truth ; for by a sojourner are meant those who are
willing to be instructed in such things as are of the church-; by
widows the conjunction of good with truth; and by orphans the
conjunction of truth with good ; which conjunction is reciprocal;
the case is similar with the rest of the passages in the Word,
which, when explained as to the internal sense, appear scattered,
but with the angels are conjoined into one sense, yea, into one
idea.

9201. "If afflicting thou shalt afflict him"— that hereby is
signified if they shall be defrauded, appears from the significa-
tion of afflicting, as denoting to defraud, as just above, n. 9200.

9202. " And if crying he shall cry to Me " — that hereby is
signified supplication to the Lord for aid, appears without ex-
plication. The reason why intense supplication is expressed in
the Word by cry is, because supplication, although tacit with
those who supplicate from the heart, is heard as a cry in heaven ;
this is the case when men only think, and more so when they
groan from a sincere heart. This was represented by a cry in the
representative church, and hence it was made a ritual amongst
the Jews. The case is similar with respect to those who teach,
they are heard in heaven as crying. Not only the thoughts, but
especially the affections, which are of good and truth, speak in
heaven. That they speak, and if they are ardent, that they
cry, has been given me to know from experience, concerning
which, by the Divine Mercy of the Lord, we shall speak else-
where. But the affections of evil and the false are not at all
heard in heaven, although the man, who supplicates from them,
cry6 aloud, and also at the same time clasps his hands close
together, and lifts them up with his eyes to heaven ; these latter

68

EXODUS.

[Chap. xxii.

are heard in hell, and are also heard there as cries, if they be
ardent.

9203. " Hearing I will hear their cry " — that hereby is signi-
fied that they ought to be assisted, appears without explication.

9204. " And mine anger shall burn " — that hereby is signi-
fied the state of those who do it, appears from the signification
of anger, when it is attributed to Jehovah, that is, to the Lord,
as denoting clemency and mercy, see n. 6997, 8875. But the
reason why it denotes the state of those who do it, namely,
the state of those who afflict, and oppress the sojourner, the
widow, and orphan, is, because there is anger with them, and
in this case it appears as if it were with the Lord. That anger is
attributed to the Lord, when yet it is with man, see n. 6997,
8284, 8483, 8875 ; that in general the evil which is attributed
to the Lord in the Word, appertains to those who are in evil,
see n. 1861, 2447, 6071, 6991, 7533, 763:4, 7643, 7679, 7710,
7926, 8197, 8227, 8228, 82S2.

9205. " And I will slay you with the sword " — that hereby
is signified that they deprive themselves of good and truth by
falses. appears from the signification of slaying, when applied
to those who deprive those who are in good and truth, who are
signified by widows, orphans, and sojourners, as denoting to
deprive them of such things. That to slay denotes to deprive
of spiritual life, see n. 3007, 6767, 8902 ; and from the signifi-
cation of a sword, as denoting truth combating and destroying
the false, and in the opposite sense the false combating and de-
stroying truth, see n. 2799, 4499, 6353, 7102, 8294 ; in the pre-
sent case therefore to slay with the sword denotes to deprive
of goods and truths by falses.

9206. " And your women shall become widows" — that here-
by is signified that the goods appertaining to them will perish,
appears from the consideration of women, as denoting goods,
see n. 6014, 7337 ; the reason why women denote goods is,
because by the marriage of a man [t»r] and woman is repre-
sented the conjunction of truth and good. That by a man [vir]
is signified truth, and by a woman good, see n. 4510, 4823 ;
and from the signification of widows, as denoting those who
are in good, and not in truths, but still desire truths, n. 9198,
but in this case who do not desire truths, because it is applied to
the evil who afflict widows; hence it is, that in this case are
meant those with whom goods perish. The case herein is this;
they who are in good, and do not desire truth, are not in
good; the reason is, because good is made good by truths,
for good receives its quality from truths, see n. 9154; good
conjoined to truth is what is meant by spiritual good, where-
fore when truth perishes with man, good also perishes, and
vice versa, when good perishes truth also perishes, for the con-
junction is pulled asunder and dissipated, see n. 3S01, 4149,

9203— 9207.J

EXODUS.

69

4301, 4302, 5835, 6917, 7835, 8349, 8356. Hence good is
known from this circumstance, that it desires truth, and is
affected with truth, for the sake of good use, thus for the sake
of life: the desire itself, or the affection itself of truth for the
sake of life, viewed in itself, is the affection of conjunction.
The case herein is like that of meat or bread, that they desire
w ater or wine for the sake of conjunction, for being conjoined
I hey nourish. The case is also like that of light and heat, in-
asmuch as light conjoined to heat produces all things in the
earth, and causes them to vegetate ; but if the conjunction be
dissipated, what was produced and rendered vegetative per-
ishes. As it is with good, so it, is with every delight, pleasant-
ness, sweetness, consent, and harmony, those things are not
such from themselves, but from the things which are in them,
conjunction causing them to be such, and they being such ac-
cording to conjunction. But what tilings therein have reference
to good, and what to truth, the intelligent may know if they
consider; for all things whatsoever that are in the world, and
whatsoever are in heaven, thus whatsoever are in the universe,
have reference to good and to truth ; and e<very production
from them to both together, thus to their conjunction. Hence
it is, that the ancients likened all things to marriages, see n. 54,
55, 1432, 5194, 7022, and that in singular things of the Word
there is a marriage of good and truth, n. 683, 793, 801, 2516,
2712, 4137, 5138, 5502, 6343, 7945, 8339.

9207. " And your sons orphans " — that hereby is signified
that at the same time in this case truths will perish, appears
from the signification of orphans, as denoting those who are in
truth, and not yet in good, and still desire good, see n. 9198,
in the present case, who are in truth, but do not desire good,
thus with whom they perish, for it is said of the evil, whose
sons will become orphans. That truths perish with those who
do not desire good, is evident from what Avas said just above,
II. 9205, concerning the conjunction of good and truth. It may
he expedient to say something further concerning the nature
of that conjunction. The truths which are conjoined to good,
have always in them a desire of doing good, and at the same
time of conjoining themselves closer thereby with good; or
what is the same thing, they who are in truths, always desire
i o do good, and thereby to conjoin it to their truths; where-
fore they who believe themselves to be in truths, and do not
desire to do good, they are not in truths, that is, in the faith
thereof, howsoever they suppose that they are. This is described
ot the Lord by salt, where he says, " Ye are the salt of the
-arth, but if the salt hath lost its savor, wherewith shall it be
wlted? It is thenceforth good for nothing but to be cast out
and to be trodden under foot of men," Matt. v. 13. These thing8
the Lord says to the disciples, and to the people. By the salt

70

EXODUS.

[Chap. xxii.

of the earth is meant the truth of the church, which desires
good ; by salt which has lost its savor, is meant truth with-
out desire to good. That such truth is profitable for nothing, is
described by salt without savor, being thenceforth good for
nothing but to be cast out and be trodden under foot. To desire
good, is to desire to do good, and thereby to be conjoined to
good. So in Mark, " Every one shall be salted with fire, and
every sacrifice shall be salted with salt. Salt is good, but if the
salt be saltless, wherewith shall ye season it ? Have salt in your-
selves, and cherish peace one with another," ix. i9, 50. Where
to be salted with fire, denotes the desire of good to truth, and
to be salted with salt, denotes the desire of truth to good ;
saltless salt denotes truth without desire to good ; to have salt
in themselves is to have that desire. So in Luke, " Every one
of you who doth not deny all his own faculties, cannot be My
disciple ; salt is good, but if the salt hath lost its savor, whereby
shall it be seasoned ; it is neither fit for the earth, nor for the
dunghill, but they cast it out," xiv. 33, 31, 35. In which pas-
sive in like manner salt denotes truth desiring good, and salt
without savor denotes truth, which is without desire to good ;
not fit for the earth, neither for the dunghill, denotes that it does
not conduce at all to any use, neither good nor evil ; they who
are in such truth are those who are called lukewarm, which is
evident from what precedes, "That no one can be a disciple
of the Lord, who does not deny all his faculties," that is, who
does not love the Lord above all things ; for they who love
the Lord, and also themselves in an equal degree, are they who
are called lukewarm, and who are neither fit for good use, nor
for evil use. So Moses, " Every offering of thy cake shall be
salted with salt / neither 6halt thou make to cease the salt of
the covenant of thy God upon thy meat-otfering ; upon all thine
offering thou shalt offer salt," Levit. ii. 13. By salt being in
every offering, was signified that the desire of truth, to good
and of good to truth should be in all worship. Hence also
that salt is called the salt of the covenant of God, for covenant
is conjunction, n. 665, 666, 1023, 1038, 1864, 1996, 2003,
2021, 2037, 6804, 8767, 8778, and salt is the desire of con-
junction. When one [principle] desires to be conjoined re
ciprocally with the other, that is, good to truth, and truth to
good, then they mutually respect each other; but when truth
plucks itself asunder from good, then they avert themselves
from each other, and look backwards, or behind each other ;
this is signified by the wife of Lot being made a statue of 6ah,
in Luke, " Whosoever shall be on the house, and his vessels
in the house, let him not go down to take them, and whoso-
ever is in the field in like manner let him not return to the things
behind him: remember Lots wife," xvii. 31, 32. That this is
to look behind each other, or backwards, see n. 3652, 5895.

9208, 9209.]

EXODUS.

71

5897, 7857, 7923, 8505, 8506, 8510, 8516. The reason whj
salt signifies the desire of truth is, because salt renders the
earth fruitful, and renders food savory, and because there is in
salt both a fiery principle, and a principle of conjunction [con-
junctival], as there is in truth, an ardent desire to good, and
at the same time a principle of conjunction. A statue of salt
denotes disjunction from truth, for salt in the opposite sense sig-
nifies the destruction and vastation of truth, as in Zephaniah,
chap. ii. 9; and in Ezekiel, chap, xlvii. 11 ; and in Jeremiah,
chap. xvii. 6 ; and in David, Psalm cvii. 33, 34 ; and in Deut.
chap. xxix. 23 ; and in the book of Judges, chap. ix. 45 ; and in
the second book of the Kings, chap. ii. 19 to 22. These things
are adduced, to the intent that it may be known what is meant
by the desire of truth to good, and by the desire of good to
truth, which are signified by orphan and by widow.

9208. Verses 24, 25, 26. If thou shalt lend silver to My
need y people with thee, thou shalt not be to him as an usurer,
ye shall not put upon him usury. If in taking a pledge thou
shalt take a pledge the garment of thy companion, even at the
ente ring-in of the sun thou slialt restore it to him. Because it
is his only covering, it is his raiment for his skin, in which he
may sleep • and it shall be when he shall cry to Me, I vnll hear,
because I am merciful. If thou shalt lend silver to My needy
people with thee, signifies the instruction of those who are in
ignorance of truth, and yet in the desire of learning. Thou shalt
not be to him as an usurer, signifies that it shall be done from
charity. Ye shall not put upon him usury, signifies that it shall
not be done for the sake of gain thence derived. If in taking a
pledge, thou shalt take a pledge, the garment of thy companion,
signifies if scientific truth by fallacies derived from things sen-
sual be parted asunder. Even at the entering in of the sun thou
shalt restore it to him, signifies that it ought to be restored be-
fore a state of shade arising from the -delights of external loves.
Because it is his only covering, signifies because sensual things
are strewed under interior things. It is his raiment for his skin,
signifies that they invest also exterior things. In which he may
sleep, signifies rest upon them. When he shall cry to Me, sig-
nifies supplication to the Lord. I will hear, signifies aid. Be-
cause I am merciful, signifies that from Him is the all of aid
out of mercy.

9209. " If thou shalt lend silver to my needy people with
thee " — that hereby is signified the instruction of those who are
in ignorance of truth, and yet in the desire of learning, appears
from the signification of silver, as denoting truth, see n. 1551,
2048, 2954, 5658, 6112, 6914, 6917, 7999, 8932 ; and from the
signification of lending, as denoting to communicate the goods
of heaven from the affection of charity, see n. 9174, thus to
instruct; and from the signification of people, as denoting those

72

EXODUS.

[Chap. xxii.

who an; in truths, in this case in ignorance of truth, because it
is said i.eedjr people. That they are called people who are in
truths, see h. 1259, 1260, 2928, 3295, 3581, 72U7 ; and from
the signification of needy, as denoting those who are in igno-
rance of truth, and yet in the desire of learning, for these are
in spiritual need, who ought to be instructed. In the Word it
is frequently said, that good ought to be done to the poor and
needy. They who are in external truths, and not yet initiated
into internal truths, believe that they ought to do good to all,
whosoever they be, who want any aid, especially to beggars,
who call themselves poorer than others ; they who do this from
obedience, because it is so commanded, do well, for by that
external they are initiated into the internal of charity and
mercy. The internal of charity and mercy is to discern who.
and of what quality they are to whom good ought to be done,
and in what manner to each. They who are at length initiated
into the internal of charity and mercy, know that the internal
itself consists in willing well and doing well to the internal man,
thus with such things as conduce to spiritual life ; and that the
external consists in doing well to the external man, thus with
such things as conduce to the corporeal life ; but this at all
times with this prudence, that whilst good is done to the ex-
ternal, good may be also done at the same time to the internal ;
for he who does good to the external, and does evil to the
internal, does not. exercise charity, wherefore when the one is
done the other ought to be regarded. The external of charity
is what is described in the external or literal sense of the Word
by doing good to the poor and needy ; but the internal ot
charity is what is described in the internal or spiritual sense of
the Word ; for in this latter sense is meant the internal man who
is in poverty and need, to whom good ought to be done ; for
by the poor and needy in that sense are meant those who are in
the defect and ignorance of good and truth, and still desire good
and truth. How these are to be aided, the Word also teaches
in the letter, especially the Word which the Lord Himself taught
when He was in the world, for the Lord at that time opened
such things as relate to the internal man, as is evident in the
Evangelists throughout. Nevertheless He so spake, that sin-
gular the things spoken had at the same time an internal sense,
which was for the angels, and together with them for the man
of the internal church ; for the internal sense contains such
things as the genuine doctrine of the church teaches. To ex-
emplify this by the case of what the Lord spake to the disciples
sent by John the Baptist for the 6ake of enquiring whether He
was the Lord who ought to come, to whom reply was made,
" Go and tell John again those things which ye have seen and
heard, that the blind see, the lame walk, the leprous are
cleansed, the deaf hear, to the poor the yospel is preached"

9209.]

EXODUS.

73

Lnke vi!. 20, 21, 22. These things were said for the external
man and the internal at the same time ; for the external, that
such miracles were done ; for the internal, that the church was
to be established amongst such, as in the spiritual sense are
blind, lame, leprous, deaf, and poor; thus amongst, the Gen-
tiles, who are in ignorance of good and truth, and vet desire
them ; tor they are called blind who are in ignorance of truth,
n. 01*90 ; lame, who are in good, but not genuine, by reason of
the ignorance of truth, n. 4302; leprous, who are unclean, and
yet desire to be cleansed ; deaf, who are not in the faith of
truth, because not in its perception ; but poor, who have not
the Word, and thus know nothing of the Lord, and still desire
to be instructed ; hence it is said that to these the gospel is
preached. That by poor and needy, in the internal sense are
meant those out of the church, who are in ignorance of truth,
because they have not the Word, and yet desire to be instructed,
and by that which they know are still in small good ; and those
within the church who from various causes are ignorant of
truth, but still from some good desire it, is manifest from the
passages where poor and needy are mentioned in the Word, as
in David, " I am poor and needy : O God hasten to me, my help
and my deliverer, O Jehovah," Psalm lxx. 5. These words
were spoken by David, who was not poor and needy [in a lit-
eral sense], from which consideration it is evident that spiritual
poverty and need is understood. In like manner in another
place, " I am needy and poor, O Lord, remember me, my help
and my deliverer," Psalm xl. 17. Again, " God will judge His
people in justice, and His needy in judgment ; the mountains
shall bring peace to the people, and the hills in justice ; He
will judge the needy of the people, He will preserve the sons of
the poor one, He shall bruise the oppressor," Psalm lxxii. 2, 3,
4. The needy in this passage are they who are in spiritual need,
and thereby in hunger, that is, in a desire to be instructed in
truth. Again, " All my bones shall say, O Jehovah, who is
as Thou, delivering the needy from him that is stronger than
him, and the needy one and poor from them that spoil him,"
Psalm xxxv. 10 ; where bones denote scientific truths, n. 8005.
The needy in this passage denote those who are in little truth,
and the poor denote those who are in little of good, and are
infested by evils and falses ; from those infestations also the
needy are called afflicted in the original tongue, for to be af-
flicted is to be infested by falses, n. 9196. Again, in like man-
ner, " The wicked one in the tent lieth in wait to seize the needy,
he seizeth the needy, and draweth him into his net," Psalm x.
9. And in Isaiah, "Is not this the fast, to break bread to the
hungry, and to introduce to the house those that go needy,"
lviii. 6, 7. Again, " Jehovah hath comforted His people, and
will have mercy on His needy ones" xlix. 13. And in Zeph-

74

EXODUS.

[Chap. xxii.

aniah, " I will leave in the midst of thee a needy people and
elender, who hope in the name of Jehovah," iii. 12. In these
passages the needy denote those who are in ignorance of truth
and desire to be instructed.

9210. "Thou shalt not be as an usurer " — that hereby is sig-
nified that it shall be done from charity, appears from the sig-
nification of an usurer, as denoting one who does good for the
sake of gain ; for an usurer lends money to another for the sake
of usury, and brings aid to another for the sake of recompence ;
and whereas genuine charity does not regard gain or recom-
pence as an end, but the good of its neighbor, therefore by not
being as an usurer is signified, that it shall be done from char-
ity. He who does not Know what Christian charity is, may
believe that it consists not only in giving to the needy and the
poor, but also in doing good to a fellow-citizen, to his country
and church, for the sake of any cause whatsoever, or from auy
end whatsoever. But it is to be noted, that the end is what
qualifies all the actions of man ; if the end or intention be to
do good for the sake of reputation, to procure honors or gain,
in this case the good which a man does is not good, because it
is for the sake of himself, thus also from himself. But if the
end be to do good, for the sake of a fellow-citizen, or of a man's
country, or of the church, thus for the sake of the neighbor,
in this case the good which a man does is good, for it is for the
sake of good itself, which in general is the real neighbor, see
n. 5025, 6706, 6711, 6818, 8123. Thus also it is for the sake of
the Lord, for such good is not from man but from the Lord,
and what is from the Lord, this is of the Lord. This good is
what is meant by the Lord in Matthew, " So much as ye have
done to one of these Hy least brethren, ye have done to Me,"
xxv. 40. As the case is with good, so also it is with truth ;
they who do truth for the sake of truth, do it also for tne sake
of the Lord, because from the Lord ; to do truth for the sake of
truth, is to do good ; for truth becomes good, when from the
intellectual principle it enters into the will, and from the will
goes forth into act. To do good thus is Christian charity. They
who do good from Christain charity, sometimes respect the re-
putation thence derived for the sake of honor, or for the sake
of gain, but altogether otherwise than they, who respect those
things as an end ; for they respect what is good and just as the
essential and only [thing or principle], thus in the supreme
place, and in this case they respect gain and honor, and con-
sequent reputation, as things respectively not essential, thus in
the lowest place. They who are of this character, when they
are in the view of what is just and good, are as those who in
battle fight for their country, and in this case have no concern
about lite, thus neither about their dignity nor their wealth in
the world, which in such case are respectively as nothing; but

9210.]

EXODUS.

75

thej who respect themselves and the world in the first place,
are of such a character, that they do not even see what is just
and good, because they keep themselves and gain in view.
From these considerations it is evident . what it is to do good for
the sake of self or the world, and what to do good foi the sake
of the Lord or the neighbor, and what the difference is between
them, and that the difference is as great as between two oppo-
sites, thus as great as between heaven and hell. They also are
in heaven, who do good for the sake of the neighbor or the
Lord ; but they are in hell, who do good for the sake of self and
the world ; for they who do good for the sake of the neighbor
and the Lord, love the Lord above all tilings, and their neigh-
bor as themselves, which precepts are the chief of all precepts,
Mark xii. 28, 29, 30, 31 ; but they who do good for the sake of
themselves and the world, love themselves above all things,
thus more than God, and not only despise their neighbor, bat
also bear hatred towards him if he does not make one with
themselves, and be of their party. This is meant by what the
Lord teaches in Matthew, " No one can serve two lords, for
either he will hate the one, and love the other, or he will ad-
here to the one and despise the other ; ye cannot serve God
and mammon," vi. 24. There are who serve both, but they are
they who are called lukewarm, neither cold nor hot, who are
spewed out, Rev. iii. 15, 16. From these considerations it is
now evident what was represented by usurers who took usury,
namely, they who do good for the sake of gain ; hence it is clear
from what ground it is said, " Thou shalt not be an usurer, and
ye shall not put usury upon a brother," as also in other pas-
sages in Moses, " Thou shalt not impose on thy brother usury
of silver, usury of food, usury of that thing which is imposed.
On a stranger thou mayest impose usury y that Jehovah thy God
may bless thee in every putting forth of thine hand upon the
earth, whither thou goest to possess it," Dent, xxiii. 19, 20;
Levit. xxv. 36, 37, 38. To impose on a brother the usury of*
silver, is to lend truths or to instruct for the sake of g<*»n. To
impose the usury of food, is to lend the goods of truth for the
sake of gain ; for silver is truth, n. 1551, 2954, 5658, 6911,
6917; and food is the good of truth, n. 5147, 5293, 5340, 5342,
5376, 5410, 5426, 5487, 5582, 5588, 5655, 5915, 8464. The
reason why it is said that Jehovah blesses thoso who do not do
it, in every putting forth of their hand in the earth, is because
they are in the affection of good and truth, thus in the happi-
ness which the angels in heaven have, for in that affection, or
in the good of that love, man has heaven, n. 6478, 9174. The
reason why it was allowed to impose usury on strangeis was,
because by strangers are signified those who do not acKnow-
jedge and receive any thing of good and truth, n. 799o, thus
who do good only for the sake of gain ; they are to serve man,

76

EXODUS.

[Chap. xxii.

because fhey are respectively servants, see n. 1097. So in
David, " He who walketh entire, and who doeth justice, and
6peaketh the truth in his heart, his silver he doth not give to
usury, and doth not receive a reward against the innocent; he
who hath done this, shall not be removed to eternity," Psalm
xv. 2, 5 ; where to give his silver to usury is to teach for the
sake of gain alone, thus to do good for the sake of recompence.
In like manner in Ezekiel, "The just man [vir] who doeth
judgment and justice, giveth not upon usury and recdveth not
interest" xviii. 8. Again, " He who doth not withhold his hand
from the needy, reeeivcth not usury and interest, doeth My
judgments, walketh in My statutes, living he shall live," xviii.
17. Again, " They have received good in thee to shed blood,
thou hast received usury and interest, and hast snatched again
from thy companions by violence," xxii. 12 ; speaking of the
city of bloods, by which is signified the false destroying truth
and good, n. 9127. To receive usury and interest, denotes to
do good for the sake of gain and recompence, thus not from
charity. That charity is without any thing of merit, see n.
2373, 4007, 4174, 4913, G388, 6389, 6390, 6391, 6392, 6478.

9211. " Ye shall not put upon him usury " — that hereby is
signified that it shall not be done for the sake of gain thence
derived, appears from the signification of putting usury upon
any one, as denoting to do good for the sake of gain, see just
above, n. 9210, in this case not for the sake of gain, because it
is said, ye shall not put upon him usury. From this law con-
cerning interest and usury, it may be seen how the case is with
the laws which were called judgments amongst the people of
Israel, namely, that they ceased, together with the sacrifices
and the rest of the rituals, when the Lord came into the world,
and opened the interior things of worship, and in general the
interior things of the Word. The interior things of that law are,
that good ought to be done to the neighbor from the heart, and
that it ought to be believed that there is nothing of merit in
actions which are from self, but only inactions which are from
the Lord with self; for the Lord Himself alone has merit, and
alone is justice ; and when man believes this, he places nothing
of merit and reward in what is done by himself, but attributes
all goods to the Lord ; and whereas the Lord does it from Di-
vine Mercy, man attributes all things to mercy alone. Hence
also it is, that he who is led of the Lord, thinks nothing at all
concerning reward, and still from the heart docs good to his
neighbor. These are tlie interior things, from which the law
concerning usury with the Israelitish and Jewish nation de-
scended ; wherefore when man is in the interior things, that
law ceases, together with other like things, which were called
judgments; for the Israelitish and Jewish nation was only in
things external, which represented things internal ; hence that

9211, 9212.J

EXODUS.

77

law was binding npon that nation at that time, but is not bind-
ing on Christians, to whom interior things have been revealed
by the Lord. That this is the case, is known to the man of the
church at tin's day, wherefore the laws of usury at this day are
altogether changed from what they were among the Jews.
Nevertheless the sanctity of this law does not on that account
cease, or this Word is not on that account abrogated, for its
sanctity remains by virtue of the interior things which are in
it; these holy interior things still affect the angels, when this
Word is reading. Let every one however take heed to himself
lest he should suppose that the laws of life are abrogated, such
as are in the Decalogue, and elsewhere in the old Testament
throughout, for those laws are confirmed both in the interna,
and external form, by reason that they cannot be separated.

9212. " If in taking a pledge thou shalt take a pledge the
garment of thy companion " — that hereby is signified if scientific
truths by fallacies derived from things sensual be parted asunder,
appears from the signification of taking a pledge, as denoting
to receive a token for goods communicated, for a pledge is a
token for goods which are lent. When spiritual things are un-
derstood in the place of such goods, then to communicate goods
is to instruct in truths, and a token or pledge in this case is sen
sual truth, for by the garment in this passage, which is giver
for a pledge, is signified the ultimate of the natural principle,
Avhich is the sensual principle ; inasmuch as this abounds with
fallacies, and fallacies extinguish truths, therefore by taking a
pledge, the garment of thy companion, is signified the parting
asunder of truths by fallacies derived from things sensual. That
these things are signified, is manifest from the series of things
following in the internal sense. By garment in general is sig-
nified all that which invests something else, thus whatsoever is
respectively exterior ; hence the external or natural man is
called a garment in respect to the internal or spiritual ; in like
manner truth is called a garment in respect to good, because
truth invests good; so likewise scientific truth in respect to the
truth of faith, which is of the internal man; the sensual principle,
which is the ultimate of life appertaining to man, is a garment
in respect to scientific truth. That garments denote inferior
things which cover superior, or what is the same thing, that they
denote exterior things which cover interior, see n. 2576, 5248.
In general that they are truths, n. 4545, 4763, 5319, 5954, 6914,
9093. That they are scientific truths, n. 6918. And that they
are sensual truths, n. 9158. That, the sensual principle is the
ultimate of life appertaining to man, n. 4009, 5077, 5125, 5128,
5767, 5774, 6201, 6313, 7442, 7693. And that the sensual prin-
ciple is in fallacies, n. 5084, 5089, 6201, 694S, 6919, 7412. That
garments denote truths, originates in representatives in the other
life, where the angels and spirits appear clothed in garments

78

EXODUS.

[Chap. xxii.

according to the states of faith, or truth in which they are ; and
their garments vary according to the changes of that state. They
who are in genuine truth, appear clothed in white garments ; and
they who are in truths derived from good, in shining garments ;
but they who are only in good, as the angels of the inmost hea-
ven, who are called celestial, appear naked. Hence now it is
that garments denote truths, and that by garments in the Word
are signified truths ; as may be manifest from the passages be
fore pointed at, to which it is allowed to add the following from
the Evangelists, " When Jesus was transformed, His face shone
as the sun, and His raiment became as light" Matt. xvii. 2. By
face in the Word are signified the interiors, especially the affec-
tions, n. 358, 1999, 2434,3527, 3573, 4066, 4796, 4797, 5102, 5695,
6604, 6S48, 6S49 ; and by the face of God, good itself, n. 222,
223, 5585 ; by the sun, the Divine Love, n. 2441, 2495, 3636,
3643, 4060, 4321, 4696, 70S3, 8644 ; hence it is evident what
is signified by the Lord's face shining as the sun, viz. that His
interiors were the good of Divine Love. His raiment becoming
as the light, signifies the Divine Truths proceeding from Him,
which also in heaven appears as light, n. 1521, 1619 to 1632,
3195, 3222, 3485, 3636, 3643, 4415, 5400, S644. Again, "When
Jesus approached to Jerusalem, they brought an ass and the
foal of an ass, and put upon them their garments and set Him
upon them. But a very numerous crowd spread their garments
in the way : but others cut oft' branches from the trees and
spread them in the way," Matt. xxi. 1, 7,8; to ride on an ass
and the foal of an ass, was a representative of a highest judge
and king, see n. 2781 ; as is also evident from what precedes in
verse 5, k' Say to the daughter of Zion, behold thy King coineth
to thee, meek, sitting upon an ass, and upon a colt, the son of
what is accustomed to the yoke ;" also in Mark, chap. xi. 1 to
12; and in Luke, chap. xix. 28 to 41 ; and in John, chap. xii.
12 to 16 ; and in Zechariah, chap. ix. 9; where it is said of the
Lord that He rode upon an ass and upon a young ass, a son of
she-asses, and He is there called a King, and it is added that
His dominion shall be from sea even to sea, and from the river
even to the ends of the earth; that the highest judge rode upon
a she-ass, and his sons upon young asses, see Judges v. 9, 10 ;
chap. x. 3, 4; chap. xii. 14; and that the king rode upon a she
mule, and the sons of the king upon mules, 1 Kings i. 33, 38, 44 ;
2 Sam. xiii. 29. By the disciples putting their garments on the
ass and her colt was represented, that truths in all complex
should be spread under the Lord as the Highest Judge and
King, for the disciples represented the church of the Lord as to
truths and goods, see n. 2129, 3488, 3858, 6397 ; and their gar-
ments represented the truths themselves, n. 4545, 4763, 5319,
5954, 6914, 9093. The like was represented by the crowd
spreading their garments in the way, and also branches of trees;

9212.]

EXODUS.

79

the reason why they spread them in the way was, because by
way is signified truth, whereby the man of the church is led,
see n. 627, 2333, 3477. The reason why they spread branches
of trees was, because trees signified the perceptions and also
the knowledges of truth and good, n. 2682, 2722, 2972, 4552,
7692, hence branches denote the truths themselves. It was
also from a customary rite that it was so done, for according to
that rire when the highest judges and kings rode in their pomp,
the princes of the people on this occasion put their garments
on the a^see and mules, and the people themselves spread
their garments on the way, or instead thereof branches of trees ;
for the judicial principle in heaven is Divine Truth derived
from good, and the regal principle is Divine Truth, see n. 1728,
2015, 2069, 3969, 4561, 4966, 5044, 5068, 6148. And in Luke,
" iTo one addeth a piece of a new garment to an old garment /
thereby he rendeth the new, and what was taken out of the
new agreeth not with the old," v. 36. The Lord used this sim-
ilitude to describe the truth of the New Church, and the truth
of the Old Church, for garment denotes truth. To sew or tc
commit one to the other is to destroy both ; for the truth of the
New Church is interior truth, thus truth for the internal man,
but the truth of the Old Church is exterior truth, thus truth for
the external man, in which latter truth was the Jewish Church,
for this church by external things represented internal, but the
church at this day is in the internal truths which were repre-
sented, for the Lord revealed those truths. That these latter
truths do not agree with external truth, so as to abide together,
is signir'ed by the above words of the Lord. Hence also it is
evident, that garment signifies the truth of the church. And
in John, " Jesus said to Peter, Verily, verily, I say unto thee,
when thou Mast a boy thou girdest thyself, and walkedst whi-
thersoever thou wouldest ; but when thou shalt be old, thou shalfc
stretch out thine hand, and another shall gird thee, and lead
thee whither thou wouldest not," xxi. 18. He who does not
know the internal sense of the Word, cannot know what this
passage involves ; that it involves arcana, is evident. In the
internal sense, by Peter is signified the faith of the church, see
preface to chap, xviii. and xxii. of Gen. and n. 3750, 6000,
6073, 6344. Hence by Peter when a boy is signified the faith
of the church such as it is in its beginning; and by Peter when
.ild, the faith of the church such as it is in its end. Hence it is
evident what is signified by the words, "When thou wast a
boy, thou girdest thyself and walkedst whither thou wouldest,"
namely that the faith of the church in its beginning is the faith
of truth derived from good, thus the faith of charity towards
the neighbor and of love to the Lord, and that in this case the
man of the church does good from freedom, because from the
Lord, for the loins which were girded denote the goods of love,

80

EXODUS.

[Chap. xxii.

see n. 3021, 3294, 4280, 4575, 5050 to 5062, hence to gird the
loins, denotes to clothe good with truth. To walk is to live, n.
519, 8417, 8420, hence to walk whither he would is to live in
freedom ; for they live in freedom, or act from freedom, who are
in faith derived from love to the Lord and from charity towards
the neighbor, for they are led of the Lord, n. 892, 905, 2870 to
2893, 6325, 90 J6. " When thou shalt be old, thou shalt stretch
out thy hands, and another shall gird thee, and lead thee whi-
ther thou wouldest not," signifies that the faith of the church in
its end will be none, and that in this case the falses of evil de-
rived from the loves of self and the world will succeed, and will
subject to slavery. This is the arcanum which lies concealed in
these words of the Lord, and which can only be seen from their
internal sense. Hence it is further evident in what manner the
Lord spake, namely, that in singular things there might be an
internal sense, to the intent that heaven might be conjoined
with the world by the Word, for without the Word there is no
conjunction, that is, without Divine Truth revealed; and if no
conjunction, the human race perishes.

9213. "Even at the entering in of the sun thou shalt restore
it to him " — that hereby is signified that it ought to be restored
before a state of shade arising from the delights of external
loves, appears from the signification of the sun's entering or
setting, as denoting a state of shade arising from the delights
of external loves. The case herein is this ; iu heaven there are
vicissitudes of heat as to those tilings which are of the good ot
love, and of light as to those things which are of the truth of
faith, thus there are vicissitudes of love and of faith. In hell
also there are v icissitudes, bnt opposite to the former, because
there they are the vicissitudes of the love of evil and of the
faith of the false. The former vicissitudes correspond to the
vicissitudes of the seasons of the year on earth, which are Spring,
Summer, Autumn, and Winter, and again Spring, and so forth.
But in the spiritual world instead of times are states, for they
are not changes of heat and light, but of love and faith. But
it is to be noted, that vicissitudes are not alike to one as to ano-
ther, but differ with every one according to his state of life ac-
quired in the world. The setting of the sun in heaven corres-
ponds to a state of shade as to the truth of faith, and to a state
of cold as to the good of love to the Lord and towards the
neighbor ; for on such occasions they come into the delight of
external loves, which bring along with them shade as to faith ;
for when an angel or spirit is in things external, he is also in
6hade ; but when he is in things internal, then he is in the de-
lights and blessednesses of celestial loves, and at the same time
in such case in the pleasantnesses of faith, or in the light of
truth. These are the states to which the spring and summer
seasons on the earth correspond. From these considerations it

9213.]

EXODUS.

81

may now be manifest from what ground it is, that the entering
in, or setting of the sun signifies a state of shade arising from
the delights of external loves ; concerning these vicissitudes see
what has been before shown, n. 5097, 5672, 5962, 6110, 7083,
8426, 8615, 8644, 8812. From what has been said above it
may be seen what is meant by scientific truths, which have been
parted asunder by fallacies derived from things sensual, being
to be restored before a state of shade arising from the delights
of external loves, which things are signified by the law, " If
thou shalt take a pledge the garment of thy companion, even
at the entering in of the sun thou shalt restore it to him :" for
thereby is meant, that truths taken away by fallacies ought to
be restored, when man is yet in the light of truth, for in this
case he may recover them, and also shake off the falses induced
by fallacies; but when he is in a state of shade arising from the
delights of external loves, inasmuch as these delights reject those
truths, and shade does not receive them, the fallacies thus inhere
and are appropriated. The reason why external delights, or those
of the external man, are of such a quality, is because they co-
here with the world, and are also excited, and as it were vivified
by its heat. It is otherwise with internal delights and blessed
n'esses, or those of the internal man : these cohere with heaven,
and are also excited and vivified by its heat, which is love from
the Lord. This judgment, or this law, is thus delivered in an-
other passage in Moses, " Thou shalt not take to pledge the mill
or mill-stone, for he taketh the soul for a pledge," Deut. xxiv. 6.
By mill are signified such things as serve for procuring faith and
next charity, n. 7780, and by soul, the life of faith derived from
charity, n. 9050 ; hence it is evident what it is not to take a mill to
pledge, for he taketh the soul to pledge. Again, " Thou shalt
not turn aside the right of the sojourner and orphan, nor shalt
thou take to pledge the garment of a widow" Deut. xxiv. 17,
where to take to pledge the garment of a widow denotes to take
away, by any manner whatsoever, the truths which desire good ;
for a garment is truth, as above, n. 9213, and a widow is one
who is in good and desires truths, or in the abstract sense,
good desiring truths, n. 9198 ; for if truth be taken away, good
perishes with its desire. And again, " If thou lendest any thing
to thy companion, thou shalt not enter into his house to take a
pledge, thou shalt stand without ; but the man [vir] to whom
thou hast lent shall bring a pledge without. If lie be a needy
man, thou shalt not lie in his pledge, restoring thou shalt restore
to him the pledge, near the setting of the sun, that he mag lie
in his garment, and he may bless thee, and it shall be justice
before thy God," Deut. xxiv. 10, 11, 12, 13. That the creditors
should stand without, and the pledge should be brought forth
to him, signifies how reply is to be made to truths communi-
cated, for by lending is signified the communication of truth.
vol. ix. 6

82

EXODUS.

[Chap. xxh.

and by taking a pledge, the reply. That these things are signi-
fied, no one can know but from such things as are doing in the
other life, thus unless he knows what it is to enter into the
house, and what it is to stand abroad, and thus what it is tc
bring forth abroad. They in the other life, who enter into the
house of another, and discourse together in one chamber, so
communicate their thoughts with all who are there, that they
know no other than that they themselves think those things from
themselves ; but if they stand abroad, in this case indeed the
thoughts are perceived, but as from another, and not from
themselves. This happens every day in the other life ; where-
fore they who are of one opinion, or of one sentiment, appear
together in one house, and especially if in one chamber of the
house ; and when the same dissent, then they are parted asunder
from the eyes of those who dissent. Such appearances are con
tinually and everywhere presented in the other life. The reason
is, because parity of thoughts conjoins, and causes presence, for
thought is internal sight, and distances of places in the other
life are not as in the world. Hence it is evident what is meant
by not entering into the house, but standing abroad and taking
a pledge, namely, that it is not to bind or inflame another to
confirm his own truths, but to hear and apprehend the answers
6uch as they are in himself; for he who binds and inflames an
other, to confirm his own truths, causes the other not to speak
or think for himself, but from him ; and when any one thinks
or speaks from another, the truths appertaining to him are dis-
turbed, and yet he is not amended ; unless in the case of such
a one as is yet ignorant of those truths. From these considera-
tions it is further manifest, that in singular the things of the
Word, there are things which correspond to such as are in the
spiritual world.

9214. " Because it is his only covering" — that hereby is signi-
fied because sensual things are spread out beneath interior things,
appears from the signification of a covering or garment, as de-
noting the sensual principle, 6ee above, n. 9212. That the sen
sual principle is spread out beneath interior principles, because
it is the ultimate of the life of man, see also the same n. 9212.

9215. " It is his garment for his skin " — that hereby is sig-
nified that exterior things also invest, appears from the signifi-
cation of a garment, as denoting the sensual principle in general,
or things sensual, as above; and from the signification of skin,
as denoting what is exterior, which also invests interior things,
but still within the sensual principle. What the skin is, and
who correspond to the skin in the other life, see n. 3510, 5552
to 5559, S977, 8980. Thft natural principle of man is interior, is
exterior or middle, and is extreme ; the interior natural prin-
ciple communicates with heaven ; the middle or exterior natural
principle communicates on one part with the interior, and by

0214 — 9216.J

EXODUS.

83

it with heaven, and on the other part with the extreme, and by
it with the world, see n. 4009, 4570, 5118, 5126, 5497, 5649,
5707. The extreme natural principle is the sensual principle,
which is here signified by garment; this receives the objects of
the world, and thus serves interior things. This is called the
only covering, because it is the ultimate, thus common to all.
The exterior or middle natural principle is what is signified by
skin. Hence it is evident, that by his garment being for his
akin, is signified that the sensual principle also invests exterior
things. Ihat the sensual principle is the ultimate of the life of
man, thus a common covering, see n. 4009, 5077, 5125, 5128,
5767, 5774, 6201, 6313, 7442, 7693.

9216. k< In which he may sleep" — that hereby is signified
rest upon them, appears from the signification of sleeping, as
denoting to rest, in this case on the sensual external principle,
which is signified by garment, n. 9212, for it is said, the garment
in which he may sleep. It may be expedient to say in what
manner it is to be understood, that interior things have rest upon
the sensual principle ; the sensual principle is the ultimate of
the life of man, as w*as shown above, and what is the ultimate,
this contains all interior things, and is their common [or general]
principle, for they close into it, and thus rest upon it ; as in the
case of the skin, which is the ultimate covering of the body,
the interior things of the body close into it, because it contains
them, thus also they rest upon it. The case is similar in regard
to the peritoneum in the body, on which the viscera of the ab-
domen rest, and also have a common connection with it, because
it contains them. The case is the same likewise with the pleura
in respect to the viscera of the thorax. The case is similar too
with all things which are of the life itself of man, namely with
those things which have relation to his intellectual principle,
and those which have relation to the will principle. These also
succeed in order from interior things to exterior ; exterior things
are scientifics with their pleasantnesses; and extreme things are
things sensual which communicate with the w-orld, by the sight,
(he hearing, the taste, the smell, and the touch ; upon these
rest interior things, for they close into them. These are the
things which are signified in the spiritual sense by a covering or
garment in which he may sleep. That sensual things are a gar-
ment or covering, is grounded in correspondences, for, as was
said above, n. 9212, spirits and angels appear clothed in gar-
ments according to their truths of faith, shining, in the case of
those who are in truths derived from good, as was the case with
the angels at the Lord's sepulchre, Luke xxiv. 4 ; Matt, xxviii.
3. And also Avith white garments of fine linen, as was the case
with those spoken of in the Apocalypse, chap. xix. 14 ; and
with garments of various other colors. Moreover it is to be
noted, that all and singular things from the first or inmost

84

EXODUS.

[Chap, nxix

["being or principle], proceed successively to their iiltimates, and
there rest ; also prior or interior things have connection with the
ultimates in successive order. Wherefore if the ultimates be
parted asunder, interior things are also dissipated. Hence like-
wise there are three heavens, the inmost or third heaven flows-in
into the middle or second heaven, the middle or second heaven
flows-in into the first or ultimate heaven, this again flows-in
with man ; hence the human race is the last in order, into which
heaven closes, and in which it rests. Wherefore the Lord, from
His Divine [principle], always provides that with the human race
there may be a church, in which there may be revealed Divine
Truth, which in our earth is the Word ; by this is given a con-
tinent connection of the human race with the heavens. Hence it
is that in singular things of the Word there is an internal sense,
which is for heaven, and of such a quality, that it conjoins an-
gelic minds with human minds by a bona so close, that they
act in unity. Hence it is further evident, how the case is with
the rest of interior things upon ultimate things.

9217. " When he shall cry to Me" — that hereby is signified
supplication to the Lord, appears from the signification of cry-
ing to Jehovah, as denoting supplication to the Lord, as above,
n. 9202.

9218. " I will hear " — that hereby is signified aid, see above,
n. 9203.

9219. " Because I am merciful " — that hereby is signified
that from Him is the all of aid out of mercy, appears from the
signification of being merciful, when concerning the Lord, as
denoting that from Him is the all of aid. The reason why it is
out of mercy is, because all things which are from the Lord are
of mercy ; for the very esse of the Lord is Divine Love. And
love is called mercy, when extended towards those who are in
miseries, thus in respect to the whole human race, for they are
constituted in miseries ; for the proprium of the human race is
nothing but. evil, see n. 210, 215, 874, 875, 876, 987, 1581,
5660, 5786, S481.

9220. Verses 27, 28, 29, 30. Thou shalt not curse God, and
the prince in thy people thou shalt not execrate. Tlie first-fruits
of thy corn, and tlie first-fruits of thy ivine thou shalt not delay f
the first-begotten of thy sons thou shalt give to Me. So shalt
thou do to thine ox, to thy flock, seven, days it shall be with its
mother, On the eighth day thou shall give it to me. And ye shall
be men [virij of holiness to Me j and fish torn, to pieces in a field
ye shall not eat, ye shall cast it to a dog. Thou shalt not curso
God, signifies that Divine Truths ought not to be blasphemed.
And the prince in thy people thou shalt not execrate, signifies
that neither ought the doctrines of truth to be blasphemed.
The first-fruits of thy corn, and the first-fruits of thy wine
thou 6halt not delay, signifies that since all the goods and

1)217—9222.]

EXODUS.

85

truths of faith are from the Lord, they ought to be ascribed
to Ilim, not to seH". The first-begotten of thy sons thou shalt
give to Me, signhies all the things of faith which are by them.
So shalt thou do to thine ox, to thy flock, signifies to exterior
and interior good. Seven days it shall be with its mother, sig-
nifies their first state with truths. On the eighth day thou shalt
give it to me, signifies the beginning' of a following state when
the life is formed from good, that m such case it is with the
Lord. And ye shall be men [yiri] of holiness to Me, signifies
the state of life in such case from good. And flesh torn to pieces
in a field ye shall not eat, signifies that the falsified good of
faith shall not be conjoined. Ye shall cast it to a dog, signifies
that it is unclean.

9221. " Thou shalt not curse God " — that hereby is signified
that Divine Truths ought not to be blasphemed, appears from
the signification of cursing, as denoting to blaspheme, for such
as blaspheme, they curse. The reason why it denotes that Di-
vine Truths ought not to be blasphemed is, because God in the
internal sense is Divine Truth proceeding from the Lord ; where-
fore when the subject treated of in the Word is concerning truth,
the Lord is called God, and when concerning good, He is called
Jehovah, see n. 2769, 2807, 2S22, 3921, 4287, 4402, 7010, 726S,
8988, 9160. Hence angels denote truths, because they are re-
ceptions of Divine Truth from the Lord, Bee n. 4295, 4402,
7268, 7873, 8301, 8867, 8192 ; and also judges, n. 9160.

9222. " And the prince in thy people thou shalt not exe-
crate " — that hereby is signified that neither ought the doctrine
of truth to be blasphemed, appears from the signification of
prince, as denoting the primary truths of the church, see n.
5044 ; and from the signification of people, as denoting those
who are in the truths of doctrine, see n. 1259, 1260, 2928, 3295,
3581, 7207 ; and from the signification of execrating, as denot-
ing to blaspheme. How these things cohere, is evident from
the internal sense, for by not cursing God is signified not to
blaspheme Divine Truth, and by not execrating the prince is
signified not to blaspheme the doctrine of truth. DivineTruth
is the Word, and the doctrine of the church is truth thence
derived. It is allowed briefly to say how the case is witli the
blasphemation of Divine Truth. Divine Truth is the Word and
is doctrine derived from the Word ; they who deny these things
in heart, blaspheme, although with the mouth they praise the
Word and preach it. In the denial lies concealed the blasphemy,
which also bursts forth when they are left to themselves and
think, especially in the other life, for there hearts speak, things
external being removed. They who blaspheme or deny the
Word, are incapable of receiving any thing of the truth and
good of faith, for the Word teaches that the Lord is, that hea-
ven and hell are, that there is a life after death, that faith and

S6

EXODUS.

[Chap. xxii.

charity are, and several other things, which without the Word
or revelation would not be at all known, n. 8944 ; wherefore
they who deny the Word, are incapable of receiving any thing
which the Word teaches, for when they read it or hear it, a
negative principle occurs, which either extinguishes truth, or
turns it into what is false. Wherefore with the man of the
church the first of all principles is to believe the Word, and
this is the primary principle with him who is in the truth of
faith and the good of charity ; but with those who are in the
evils of self-love and the love of the world, the primary prin-
ciple is not to believe the Word, for they reject it instantly
when they think about it, and they also blaspheme it. If a man
saw how great blasphemies against the Word appertain to those
who are in the evils of the above loves, and what is the quality
of those blasphemies, he would be struck with horror ; the man
himself, during his abode in the world, does not know it, be-
cause they lie concealed behind the ideas of the active thought,
which passes off into speech with men; nevertheless they are
revealed in the other life, and appear dreadful. Blasphemies
are of two kinds, those which proceed from the intellectual
principle and not at the same time from the will principle, and
those which proceed from the will principle through the in-
tellectual ; these latter blasphemies are what are so dreadful,
but the former not so. Those which come forth from the will
principle through the intellectual, are from evil of life; but
those which come forth only from the intellectual principle and
not at the same time from the will principle, are from the false
of doctrine, or from the fallacies of the external senses, which
dece ive man constituted in ignorance. These things are said, to
the intent that it may be known how the case is witli the blas-
phemation of Divine Truth, that is, of the Word, and of doctrine
thence derived, which is signified by cursing God, and execrat-
ing the prince of the people.

9223. " The first-fruits of thy corn, and the first-fruits of thy
wine, thou shalt not delay " — that hereby is signified that since
all goods and truths are from the Lord, they ought to be as-
cribed to Him, and not to self, appears from the signification
of first-fruits, as denoting those things which should be in the
first place, thus which should be the primary of all, concern-
ing which signification we shall speak presently ; and from the
signification of corn, as denoting the good of the truth of faith,
Bee n. 5295, 5410, 5959 ; and from the signification of wine,
as denoting the truth of good, thus the truth of the good of
faith, see n. 1798, 6377; and from the signification of not de-
laying, when concerning the good and truth of faith, as de-
noting to ascribe from affection, for what is done not tardily,
but in haste, is done from the affection of love, see n. 7695,
7866. The reason why it denotes lo ascribe to the Lord is.

9223 ]

EXODUS.

87

because the first-fruits, as also the first-born, were given to
Jehovah, and from Jehovah to Aaron and to his seed ; and by
Jehovah in the Word is meant the Lord, see n. 1736, 2921, 3023,
3035, 5663, 6303, 6945, 6956, 8274, 8864. Wherefore when
the first-fruits of corn and of wine are the goods and truths of
faith, it is meant that they ought to be ascribed to the Lord,
because they are from Him ; that the all of thought and of will
appertaining to man flows in, and that all good and truth is
from the Lord, see n. 2886, 2887, 2888, 3142, 3147, 4151, 4249,
5119, 5147, 5150, 5259, 5482, 5649, 5779, 5854, 5893, 6027,
6982, 6985, 6996, 7004, 7055, 7056, 7058, 7270, 7343, 8321,
8686, 8701, 8717, 8728, 8823, 8864, 9110. And the same from
experience, n. 6053 to 6058, 6189 to 6215, 6307 to 6327, 6466
to 6495, 6598 to 6626. The first-fruits, which were to be offered
to the Lord, were the first-fruits of harvest, and the first-fruits
of the vintage, also the first-fruits of shearing, likewise the first-
fruits of fruit. The first-fruits of the harvest were the ears of
corn parched and green, also the sheaf which was to be shaken,
and afterwards what was from the corn floor, which were cakes ;
but the first-fruits of the vintage Were the first-fruits of wine,
of must [the juice of the grape before it is fermented], and of
oil. And besides these there were the first-fruits of the shear-
ing of cattle, and also the first-fruits of fruit, these latter were
offered in a basket. Moreover also all the first-born were of-
fered to the Lord, from which were redeemed the first-born of
men, also the first-born of the beasts which were not offered in
sacrifice, as of asses, of mules, of horses, and the like. The first-
fruits of the first-born were offered to Jehovah, and from Jeho-
vah were given to Aaron and to his seed, because Aaron and
his sons, who performed the office of the highest priesthood,
represented the Lord. By the first-fruits of corn and wine in
this verse are meant all the first-fruits of the harvest and vin-
tage just now spoken of above ; for in the original tongue it is
said the fullness of corn, and the tear of wine, fullness denoting
a ripe harvest and also gathered together, and tears denoting
things which are dropped. What the first-fruits specifically
represented (for all the statutes and rituals enjoined by the
Lord to the sons of Israel, represented the internal things of
the church) may be manifest from singular the things, from
which the first-fruits were given, viewed in the internal sense ;
that corn denotes the good of faith, and wine the truth of faith,
see in the passages above cited. That the first-fruits were to
be given to Jehovah signified, that the first principle of the
church was to ascribe to the Lord all the goods and truths of
faith, and not to self. To ascribe to the Lord is to know, to
acknowledge, and to believe that they are from the Lord, and
nothing of them from self, foa- as was shown above, the all of faith
is from the Lord. The reason why the first-fruits had this sig-

88

EXODUS.

[Chap. xxii.

nification is, because the first-fruits were offerings and presents;
which were thanksgivings for the produce of the earth, and an
acknowledgment of blessings from Jehovah, that is, from the
Lord, consequently an acknowledgment that all things are from
Him ; in the internal sense an acknowledgment of the goods
and truths of faith, which are signified by harvest, corn, oil,
must, wine, wool, and fruits, from which the first-fruits were
given. Concerning those first-fruits, see Exod. xxiii. 19 ; chap,
xxxiv. 26 ; Levit. xxiii. 10, 11, 20 ; Numb. xv. 19, 20, 21 ; chap,
xviii. 12, 13 ; Deut. xviii. 4 ; chap. xxvi. 1 to 11 ; the like is signi-
fied by first-fruits in Ezekiel, chap. xx. 40 ; and in Micah vii. 1, 2.

9224. " The first-born of thy sons thou shalt give to me" —
that hereby is signified that also all the things of faith, which
are by them, ought to be ascribed to the Lord, and not to self,
appears from the signification of the first-born of sons, as de-
noting all things of the faith of the church, see n. 2435, 6344,
7035, 7039, 7778, 8042 ; and from the signification of giving to
me, as denoting to ascribe to the Lord, for by Jehovah in the
Word is meant the Lord. All the things of faith, which are
signified by the first-born of sons, are those which are from the
good of charity, for faith exists from this good. For truths,
whether they be taken from the Word, or from the doctrine of
the church, cannot in any wise become truths of faith, unless
there be good in which they may be implanted. The reason is,
because the intellectual principle is what first receives truths,
inasmuch as it sees them, and introduces them to the will ; and
when they are in the will, then they are in the man, for the
will is the man himself. Wherefore he who supposes that faith
is faith with man, until he wills those truths, and from willing
does them, is exceedingly deceived ; neither have the truths of
faith any life until man wills and does them. All that which
is of the will is called good, because it is loved ; thus truth be-
comes good, or faith charity, in the will. There are two dis-
putes which have infested the church from the earliest times,
one is, whether faith or charity, be the first-born of the church ;
the other is, whether faith separate from charity is saving. The
reason why those disputes have existed, was, because the truths,
which should be truths of faith, are perceived by man, but not
the good which is of charity, until man be regenerated. For
the truths of faith enter by an external way, namely, by hear-
ing, and store themselves up in the memory, and thence ap-
pear in the intellectual principle. But the good of charity,
which flows in by an internal way, namely, by [or through] the
internal man, out of heaven, that is, by [or through] heaven
from the Lord, and on this account does not come to percep-
tion, until the truths, which are said to be of faith, begin to be,
loved for the sake of good use, and for the sake of life, which
is effected when they become [truths] of the will. It is from

9224—9226.] EXODUS. 89

this "round now, that faith was said to be the first-born of the
church, and also that the right of primogeniture, that is, the
right of priority and superiority over the good of charity, was
attributed to it ; when yet the good of charity is actually prior
and superior, and the truth of faith only apparently, see n. 3325,
3494, 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701, 4925,
4926, 4928, 4930, 4977, 5351, 6256, 6269, 6272, 6273. The
reason why the man of the church has been in obscurity on
these subjects is, because he has not perceived that all things
in the universe have reference to truth and to good, and that
they must have reference to both, that they maybe any thing;
neither has he perceived that in man there are two faculties,
understanding and will, and that truth has reference to the un-
derstanding, and good to the will, and that if reference is not
had to both, nothing is appropriated to man. Inasmuch as
these things have been in obscurity, and yet the ideas of the
thought of man are founded on such things, therefore error
could not be manifested before the natural man ; when yet if
it had been once manifested, the man of the church would have
seen, as in clear light from the Word, that the Lord Himself
has spoken innumerable things concerning the good of charity,
and that this is the principal of the church ; and that faith is no
where else than in that good. The good of charity consists in
doing good from willing good. lie would also have seen the
errors, which the doctrine of faith separate from charity in-
duces ; as that man can will evil and believe truth, conse-
quently that truth agrees with evil. Also that faith can make
the life of heaven with a man whose life is infernal, consequently
that one life can be transcribed into another, and thus that they
who are in hell are capable of being elevated into heaven, and
of living amongst the angels a life contrary to their former life ;
not considering that to live a life contrary to the life which
man has imbued in the world, is to be deprived of life ; and
that they who attempt* this are those who are in the agony
of death, and by direful torments end their life. Such errors,
and very many others, are induced by the doctrine of faith
separate from charity.

9225. " So shalt thou do to thine ox, to thy tlock " — that here-
by is signified to exterior and interior good, appears from the
signification of an ox, as denoting exterior good, and from the
signification of flock, as denoting interior good, see n. 5913,
8937, 9135.

9226. " Seven days it shall be with its mother" — that hereby is
signified the first state with truths, appears from the signification
of seven days, as denoting the first state of those who are regene-
rating, for days are states, n. 23, 487, 488, 493, 893, 2788, 3462,
3785, 4850, 5672, 5962, 8426, 9213; and seven denotes from begin-
ning to end, thus what is full, see n. 728, 6508; and from the signi-

90 EXODUS. [Chap. xxii.

ficalion of mother, as denoting the church as to truth, thus also
the truth of the church, see n. 289, 2691, 2717, 3703, 4257, 5580,
8897. Hence it follows, that by seven days it shall be with ita
mother, is signified the first state to the full, or an entire state
from beginning to end, when in truths. How the case herein
is, will be shown in the following article.

9227. " On the eighth day thou shalt give it to M*e "—that
hereby is signified the beginning of the following state, when
the life is formed from good, that in such case it is with the
Lord, appears from the signification of the eighth day, as de-
noting the beginning of the following state, see n. 2041:, 8400 ;
and from the signification of giving to Jehovah, as denoting to
the Lord, for by Jehovah in the AVord is meant the Lord ; n.
1736, 2921, 3023, 3035, 5683, 6303, 6945, 6956, 8274, 8864.
The reason why it denotes that when the life is from good, that
then it is with the Lord, is, because the subject treated of in the
internal sense is concerning two states of the man who is regen-
erating, and the first state is, when he is leading by the truths
of faith to the good of charity, and the second state-is, when he
is in that good ; and whereas in this case he is with the Lord,
therefore these things are signified by thou shalt give it to Me.
That there are two states appertaining to man, when he is re-
generating, the first when he is leading by the truths of faith to
the goods of charity, and the second, when he is in the good of
charity, see n. 7923, 7992, 8505, 8506, 8510, 8512, 8516, 8643,
8648, 8658, 8685, 8690, 8701 ; and that man is in heaven, thus
with the Lord, when he is in the good of charity, see n. 8516,
8539, 8722, 8772, 9139. It may be expedient further to say
bi icfiy, how the case is with that two-fold state appertaining to
the man who is regenerating. It was shown above, n. 9223,
that the truths which are called [truths] of faith, enter by an
external way with man, and that the good which is of charity
and love, enters by an internal way. The external way is by
[or through] the hearing into the memory, and from the mem-
ory into his understanding, for the understanding is man's in-
ternal sight ; by [or through] this way the truths enter which
are to be [truths] of faith, to the end that they may be intro-
duced into the will, and thereby be appropriated to the man.
The good which flows in from the Lord by [or through] the
internal way, flows-in into the will, for the will is the inter-
nal principle of man. The good which is from the Lord in the
confines, there meets the truths which have entered by [or
through] the external way, and by conjunction effects that the
truths become good; and so far as this is effected, so far the
order is inverted ; that is, so far man is not led by truths, but
by good, consequently so far he is led of the Lord. From these
considerations it may be manifest, how man is elevated from tho
world into heaven, when he i6 regenerating ; for all things which

9227, 9228.] EXODUS. 91

enter by the hearing, enter from the wurld ; and those things
which are stored up in the memory, and in the memory appear
before the understanding, appear in the light of the world, which
is called natural lumen ; but the things which entei the will, or
which become of the will, are in the light of heaven, which
light is the truth of good from the Lord. When these things
come forth into act, they return into the light of the world, but
in this light they then appear altogether under another form ;
for heretofore in singular things the world was within, but After-
wards in singular things heaven is within. From these considera-
tions it is also evident, why man is not in heaven, until he does
truths from willing them, thus from the affection of charity.

9228. That, seven signify an entire period from beginning to
end, thus what is full, is manifest from several passages in the
"Word, as in Isaiah, "The light of the moon shall be as the light
of the sun, and the light of the sun shall be seven-fold, as the
light of seven days, in the day wherein Jehovah shall bind up
the breach of His people," xxx. 26 ; where the subject treated
of is concerning the salvation of the faithful, and concerning
their intelligence and wisdom in the Lord's kingdom. The
moon is faith from the Lord, thus faith in the Lord, and the
sun is love from the Lord, thus love to the Lord, n. 30 to 38,
15-21, 1529, 1530, 1531, 2141, 2195, 3636, 3643, 4060, 4321,
4696, 5377, 7078, 7083, 7171, S644. The light of the sun
being seven-fold, as the light of seven days, denotes a full state
of intelligence and wisdom, derived from love and faith in the
Lord. And in Ezekiel, "The inhabitants of the cities of Israel
shall go forth, and shall set on fire and burn the arms, both the
buckler and shield, with the bow and with the weapons, and
with the staff of the hand, andw7ith the spear, they shall kindle
fire upon them for seven years, so that they shall not bring wood
from the field, nor cut it from the forest, and they shall cleanse
the land seven months" xxxix. 9, 12. The subject here treated
of is concerning the destruction of the false ; the arms, which
are there enumerated, are the falses, by which the evil fight
against the truths of the church. To kindle fire upon them
seven years, signifies a plenary destruction by the lusts of the
loves of self* and the world. That they shall not bring wood
from the field, nor cut it from the forest, signify until nothing
of good is remaining, neither in the interior man, nor in the ex-
terior. To cleanse the land seven months, signifies the plenary
restitution of good and truth in the church. That arms are
truths combating against falses, and in the opposite sense falses
combating against truths. That bows and weapons are doctrinals
of truth, and, in the opposite sense, doctrinals of the false ; that
a staff of the hand is the power of truth, and, in the opposite
sense, the power of the false ; that to set on fire and to burn is
to vastate by lusts of the loves of self and of the world ; that

92

EXODUS.

[Chap. xxii.

wood from the field denotes the interior goods of the church,
and from the forest the scientifies of good and truth ; and that
land [or earth] is the church, has been shown in very many
passages. Every one may see, that in the above passage other
things are signilied than what are extant in the letter, as that
they should burn arms, and kindle afire seven years, that they
should not bring wood from the field, and cut it from the forest ;
that nevertheless holy and divine things are signified, is known,
because the Word is holy, and from the Divine [being or prin-
ciple]. But. the holy and divine things which are contained in
the above words, cannot at all be known unless it be known
what is signified by arms, what by seven years and seven months,
what by wood from a held and wood from forests. Hence it is
evident, that those prophetic words, without some notices de-
rived from the internal sense, cannot be at all apprehended
And in David, " Seven times in a day I praise Thee upon the
'udgments of Thy justice," Psalm cxix. 164. Again, " Kecom
pense their neighbors seven-fold into their bosom," Psalm
jxxix. 12 ; where seven-fold denotes to the full. In like man-
lier in Moses, "That they should be punished seven-fold, if they
transgressed the precepts and statutes," Levit. xxvi. 18, 21, 24,
28. He who does not know that seven signifies an entire period,
from beginning to end, and hence what is full, will believe that
6even weeks signify seven times. And in Daniel, " Know thou
and perceive, from the going forth of the Word even to restore
and to build Jerusalem, even to Messiah the Prince, are seven
weeks" ix. 25; but seven weeks even to Messiah the Prince;
signified that which is said of the Lord, that He was to come
in the fulness of times, thus signifies an entire period. Hence it
is evident, that the " Seven spirits before the throne of God,"
Apoc. i. 4; the "Book sealed with seven seals" Apoc. v. 1 ;
and the " Seven angels having seven vials, which are the seven
last plagues" Apoc. xv. 1, 6, 7 ; chap. xxi. 9 ; are not seven
spirits, nor 6even seals, nor seven angels, seven vials, and seven
plagues, which are signified, but that they denote all things even
to the full. In like manner by " the barren bearing seven" 1 Sara,
ii. 5, are not meant seven, but much even to the full. Inasmuch
as seven had such a signification, therefore it was ordained,
" That a priest should be clothed with garments seven days when
he was initiated," Exod. xxix. 30. That " His hands should be
filled seven days" verse 35 of the same chapter. " That the altar
should be sanctified seven days" verse 37 of the same chapter.
" That they who were initiated into the priesthood should not de-
part from the tent seven days" Levit. viii. 33, 34. In like man-
ner, " When the unclean spirit went forth from the man and
returned with seven others, Matt. xii. 43, 44, 45 ; Luke xi. 26.
Also, u If a brother should sin seven limes in a day, and should
turu seven times, it should be remitted to him," Luke xvii. 4.

9229.J

EXODUS.

93

And, " That the heart of Nebuchadnezzar should be changed
from a man, and the heart of a beast should be given him, until
seven times hud passed," Dan. iv. 16, 23, 25. Hence also it was,
"That Job's friends sat on the earth with him seven days and
seven nights, and spake nothing to him," Job ii. 13. That seventy
in like manner signifies what is full, see n. 6508 ; also a week
[or seven days], n. 2014:, 3845. From these considerations if
may now be manifest, that by the eighth day is signified the
beginning of a following state.

9229. " And ye shall be men of holiness to Me " — that here-
by is signified the state of life in such case from good, appears
from the signification of men of holiness, as denoting those who
are led of the Lord, for the Divine [principle] proceeding from
the Lord is the holy [principle] itself, n. 6788, 7499, 8127, 8302,
8806 ; hence they who receive it by faith, and also by love, are
called holy. He who believes that man is holy from any other
source, and that any thing else appertaining to him is holy, than
what is from the Lord, and is received, is very greatly deceived,
for that which is of man, and is called his proprium, is evil.
That the proprium of man is nothing but evil, see n. 210, 215,
694, 874, 875, 876, 987, 1047, 4328^ 5660, 5786, 84S1, 8944.
And that so far as man can be withheld from his proprium,
so far the Lord can be present, thus that so far man has a holy
principle, n. 1023, 1044, 1581, 2256, 2406, 2411, 8206, 8393,
8988, 9014. That the Lord is alone holy, and that that alone
is holy which proceeds from the Lord, thus that which man
receives from the Lord, is evident from the AVord throughout ;
as in John, " I sanctify [make holy] Myself, that they also
may be sanctified in the truth" xvii. 19; where to sanctify
Himself, is to make Himself Divine from His own proper
power. Hence they are said to be sanctified in the truth, who
receive the Divine Truth proceeding from Him by faith and
life. Wherefore the Lord also after His resurrection, speak-
ing with the disciples, breathed upon them, and said, " Re-
ceive ye the Holy Spirit" xx. 22. Breathing was a represen-
tative of vivitication by faith and love, as also in the second
chapter of Genesis, " Jehovah breathed into his nostrils the
breath of lives, and man was made into a living soul," verse 7 ;
in like manner in other passages, as Psalm xxxiii. 6 ; Psalm
civ. 29, 30 ; Job xxxii. 8 ; chap, xxxiii. 4 ; John iii. 8. Hence
also the Word is said to be inspired because from the Lord, and
they are said to be inspired who wrote the Word ; that respira-
tion, thus inspiration, corresponds to the life of faith, seen. 97,
1119, 1120, 3883 to 3896. Hence it is that spirit in the Word ia
also called wind, and that the holy [principle] from the Lord.is
called the wind of Jehovah, n. 8286 ; and that the Holy Spirit is
the holy [principle] proceeding from the Lord, n. 8704, 4673,
5307, 678t>, 6982, 6993, 8127, ^3o2, 9199. As also in John.

94

EXODUS.

[Chap. xxii.

" That the Lord baptized with the Holy Spirit" i. 33. And in
Luke, "That He baptized with the Holy Spirit and with tire/'
iii. 16 ; to baptize in the internal sense, signities to regenerate, n.
4255, 5120, 9088 ; to baptize with the Holy Spirit and with tire is
to regenerate by the good of love; that tire is the good ot'love,see
n. 934, 4906, 5215, 6314, 6S32, 6834, 6849, 7324. And in
John, "Who shall not fear Thee, O Lord, and glorify Thy
name, because Thou only art holy" Rev. xv. 4. And it is said
by the angel concerning the Lord In Luke, " What is holy shall
be born of Thee" i. 35. And in Daniel, " I saw in the visions
of my head upon my bed, and behold a watcher and a Holy
[one] came down from heaven," iv. 13 ; where what is holy
and the Holy One denote the Lord. Inasmuch as the Lord
alone is holy, therefore He is called the Holy One of Israel,
the Redeemer, Preserver, Regenerator, in the Old Testament ;
as in Isaiah i. 4 ; chap. v. 19, 24 ; chap. x. 20 ; chap. xii. 6 ;
chap. xvii. 7; chap. xxix. 19 ; chap. xxx. 11, 12, 15; chap,
xxxi. 1 ; chap, xxxvii. 23 ; chap. xli. 14, 16, 20 ; chap, xliii.
3, 14; chap. xlv. 11; chap, xlvii. 4; chap, xlviii. 17; chap,
xlix. 7 ; chap. liv. 5 ; chap. lv. 5 ; chap. Ix. 9, 14 ; Jer. 1. 29 ;
chap. li. 5 ; Ezek. xxxix. 7 ; Psalm lxxi. 22 ; Psalm lxxviii. 41 ;
Psalm lxxxix. 18; and therefore the Lord in heaven, and
hence heaven itself, is called, " The habitation of holi/iess,"
Jer. xxxi. 23 ; Isaiah Ixiii. 15. Also sanctuary, Exodus xxv. ;
Ezek. xi. 16; chap. xxiv. 21. And also, " The mountain of
holiness" Psalm xlviii. 1. For the same reason, the midst of
the tent, where the ark was, containing the law, was called the
Holy of Holies, Exod. xxvi. 33, 34 ; for by the law in the ark
in the midst of the tent, was represented the Lord as to the
"Word, for the law is the Word, n. 6752, 7463. From these
considerations it may be manifest from what ground it is that
the angels are called holy, Matt. xxv. 31 ; Mark viii. 38 ; Luke
ix. 26 ; Psalm cxlix. 1 ; Dan. viii. 13 ; and also the prophets,
Luke i. 70 ; and likewise the apostles, Apoc. xviii. 20. Not that
they are holy of themselves, but of the Lord, who alone is holy,
and from whom alone comes what is holy ; for by angels are
signified truths, because thev are receptions of truth from the
Lord, n. 1925, 4085, 4295, 4402, 7268, 7873, 8192, 8301,
by prophets the doctrine of truth which is by the Word from
the Lord, n. 2534, 7269 ; and by apostles all truths and
goods of faith in the complex, which are from the Lord, n. 3488,
3858, 6397. The sanctitications amongst the Israelitish and
Jewish people were for this purpose, that the Lord might be
represented, who alone is holy, and that the Holy [principle]
might be represented which is from Him alone. Hence the
sanctijication of Aaron and his sons, Exod. xxix. 1, and follow-
ing verses ; Levit. viii. 10, 11, 13, 30. The sanclijication of 'their
garments, Exod. xxviii. verse 41, and following verses. The

9229.]

EXODUS.

95

sanctificatum of the altar, that it might be the Holiness of
Holinesses, Exod. xxix. 36, and following verses. The sancti-
Ocation of the tent of the assembly, of the ark of the tedimony, of
the table, of all the vessels, of the altar of incense, of the altar of
burnt-offering, and of its vessels, and of the lamer and its base,
Exod. xxx. 26, and following verses. That the Lord is the Holy
[principle] itself which was represented, is also evident from
the Lord's words in Matthew, viewed in the internal sense, " Ye
fools and blind, whether is greater, the gold, or the temple which
sanctifies the gold ; and whether is greater, the gift, or the altar
which sanctifies the gift," xxiii. 17, 19. By the temple was re-
presented the Lord Himself, and also by the altar ; and by the
<;old was signified the good which is from the Lord, and by the
gift or sacrifice were signified the things which are of faith and
charity from the Lord. That the Lord was represented by the
temple, see n. 2777, 3720 ; and that He was represented by
the altar, see n. 2777, 2811, 4189, 8935, S910 ; that by gold is
signified good from the Lord, see n. 1551, 1552, 5658 ; and by
sacrifice worship grounded in faith and charitv which are from
the Lord, n. 922, 923, 2805, 2807, 2830, 6905, 8680, 8682,8936.
From these considerations it is now evident on what ground it
"is, that the sons of Israel were called a holy people, Dent, xxvi
16, 19, and elsewhere; and in the present passage, men cf holi-
ness, namely, that it was from this ground, because in singular
the things of their worship were represented the Divine things
of the Lord, and the celestial and spiritual things of his king-
dom and church ; wherefore they were called holy in a repre-
sentative sense. They were not on that account themselves
holy, because representatives had respect to the holy things
which were represented, and not to the person who represen-
ted, see n. 665, 1097, 1361, 3117, 3881, 4208, 4281, 42S8, 4292,
4307, 4444, 4500, 6304, 7048, 7439, 8588, 8788, 8806. Hence
also it is that Jerusalem was called holy, and Zion the mountain
of holiness, Zech. viii. 3, and elsewhere. Also in Matthew,
" And the monuments were opened, and many bodies of dead
saints arose, and going forth out of their monuments after the
Lord's resurrection, entered into the holy city, and appeared to
many," xxvii. 52, 53; Jerusalem is here called the holy city,
when yet it was rather profane, because the Lord at that time
was there crucified ; and on this account it is called Sodom and
Egypt in the Apocalypse, "Their bodies shall lie upon the
street of the great city, which is spiritually called Sodom and
Egypt, where also our Lord was crucified," xi. 8 ; but it is called
holy from this consideration, that it signifies the Lord's king-
dom and church, n. 402, 2117, 3654. Dead saints appearing
there, which was done to some in vision, signify the salvation
of those who were of the spiritual church, and their elevation
into the holy Jerusalem, which is heaven, who yet till that

96

EXODUS.

[Chap. xxii.

time were detained in the lower earth, concerning whom, see
n. 6854, 6914, 7090, 7823, 7932i, 8042, 8054, 8159, 8321.

9230. " And flesh torn to pieces in a field ye shall not eat " — ■
that hereby is signified that the falsified good of faith shall not
be conjoined, appears f-om the signification of flesh, as denoting

food, see n. 7850, 9127 ; and from the signification of field, as
enoting the church as to good, thus the good of the church,
see n. 2971, 3766, 7502, 7571, 9141 ; and from the signification
of what is torn in pieces, as denoting what is destroyed by
falses, thus also what is falsified, see n. 5828 ; and from the
signification of eating, as denoting to appropriate and conjoin,
see n. 2187, 316S, 3513, 3596, 4745, 5643, 8001. Hence it is
evident that by the words, " Ye shall not eat flesh torn to pieces
in a field," is signified that the good of the church, or the good
of faith falsified ought not to be appropriated, or conjoined. It
may be expedient here briefly to say what the good of faith is,
and what the truth of faith. All that of the church is called the
good of faith, which concerns life and use derived from those
things which the doctrine of the faith of the church teaches;
in a word, which concerns willing those things and doing them
from obedience, for the truths of the faith of the church by
willing and doing them become goods. But all that is called
the truth of faith, which as yet is without end of use, or for the
6ake of life, consequently which is known and kept in the
memoiy, and is thence apprehended with the intellect, and
taught from the intellect; for the truths of the church, so long
as they do not go further, are only knowledges and scientifics,
and in respect to goods are out of the man himself; for man's
memory and understanding are a6 a court, and the will is as a
chamber, for the will is the man himself. Hence it is evident
what the truth of faith is, and what the good of faith. But the
good which man does in the first 6tate, during regeneration,
is called the good of faith; whereas the good which lie does in
the other state, namely, when he is regenerated, is called the
good of charity. Wherefore when man does good from the good
of faith, he does good from obedience; but when he does good
from the good of charity, he does good from affection ; con-
cerning those two states appertaining to the man who is regene-
rating, see n. 7923, 7992, 8505, 8506, 8510, 8512, 8516, 8643,
864S, 865S, 8685, 8690, 8701, 9224, 9227.

9231. " He shall cast it to the dog " — that hereby is signi-
fied that it is unclean, appears from the signification of dogs, as
denoting those who render the good of faith unclean by falsifi-
cations ; for all beasts in the Word signify affections and incli-
nations such as are those which appertain to man, the tame and
useful beasts good affections and inclinations, but the wild and
useless beasts evil affections and inclinations. The reason why
audi things are signified by beasts is, because the external or

9230, 9231.]

EXODUS.

97

natural man enjoys similar affections and inclinations, and
similar appetites and similar senses to those of the beasts. But
the difference is, that man has an internal principle, which is
called the internal man, which man is so distinct from the ex-
ternal, that it can see the things which exist in this latter, and
rule over them, and restrain them ; and can also be elevated
into heaven even to the Lord, and thereby be conjoined to Him
in thought and affection, consequently in faith and love ; which
also is so distinct from the external, that it may be separated
from it after death, and then live to eternity ; by these things
man is distinguished from the beasts. But they who are merely
natural and sensual men, do not see these things, for their
internal man is closed towards heaven; wherefore neither do
they know how to make any other distinction between man and
beast, than that man has the power of speech, which yet mere
sensual men make of little account. The reason why dogs
signify those who render the good of faith unclean by falsifica-
tions is, because dogs eat unclean things, and also bark at, and
bite men. Hence also it is, that the nations, which out of the
church were in falses derived from evil, were by the Jews called
dogs, and were accounted most vile. That they were called
dogs, is evident from the Lord's words to the Greek woman the
Syrophenician, whose daughter was ill vexed by a demon, " It
is not good to take the bread of the sons, and cast it to dogs.
But she said, certainly Lord, nevertheless the dogs eat of the
crumbs which fall from the table of their lords" Matt. xv. 26,
27 ; Mark vii. 27, 28. That in this passage by dogs are signi-
fied those who were out of the church, and by sons those who
were within the church, is evident in like manner in Luke,
" There was a certain rich man, who was clothed in purple and
fine linen, and fared sumptuously every day. And there was
a poor man named Lazarus, who was cast at his door full of
sores, and desiring to be filed with the crumbs that fell from the
rich man's table y moreover the dogs coming licked his sores,"
xvi. 19, 20, 21. Where by the rich man clothed in purple and
fine linen, are signified those who are within the church, the
purple and fine linen with which he was clothed, being the
knowledges of good and truth from the Word ; by the poor man
are signified those who, within the church, are in little good by
reason of their ignorance of truth, and still desire to be in-
structed, n. 9209 ; the reason why he is called Lazarus was from
Lazarus who was raised up by the Lord, of whom it is said,
that the Lord loved him, John xi. 1, 2, 3, 36 ; and that he was
his friend, John xi. 11 ; and that he lay with the Lord at table,
John xii. 2 ; his desire to be filled by the crumbs which fell
from the riih man's table, signified his desire of learning a few
truths from those who within the church were in abundance ;
the dogs who licked his sores denote those who, out of the
VOL. ix. 7

98

EXODUS.

[Chap. xxii.

church, are in good, although not the genuine good of faith ;
to lick sores denotes to heal them as far as possible. And in
the Apocalypse, " Without are dogs, enchanters, and whore-
mongers," xxii. 15 ; where dogs, enchanters, and whoremongers
denote those who falsify the good and truth of faith, who are
said to be without, when out of heaven or the church. That
good falsified, and thus made unclean, is signified by dogs, is
also evident in Matthew, " Give not that which is holy to dogs,
neither cast your pearls before swine," vii. 6. And in Moses,
"Thou shalt not bring the hire of a whore, and .he price of a
dog, into the house of Jehovah, as to any vow whatsoever,
because both are the abomination of thy God," Dent, xxiii.
18. The hire of a whore denotes the falsified truths of faith.
That whoredom is the falsification of the truth of faith, see n.
2466, 2729, 4865, 8904. And in David, " Bogs compassed me
about, the companies of the malignant surrounded me, piercing
my hands and feet ; deliver my soul from the sword, and mine
only one from the hand of the dog," Psalm xxii. 16, 20 ; where
dogs denote those who destroy the goods of faith, who on that
account are called the companies of the malignant. To deliver
the soul from the sword, denotes from the false vastating the
truth of faith. That sword is the false vastating the truth ot
faith, see n. 2799, 4499, 6353, 7102, 8294 ; and that soul is
the life of faith, n. 9050. Hence also it is evident, that to
deliver the only one from the hand of the dog, denotes from
the false vastating the good of faith. That they were to be
delivered up, and to be eaten by dogs, 1 Kings xiv. 11 ; chap,
xvi. 4 ; chap. xxi. 23, 24 ; 2 Kings ix. 10, 36 ; Jer. xv. 3 ; sig-
nified that they should perish by unclean things. That they
compared themselves to dead dogs, 1 Sam. xxiv. 14 ; 2 Sam. iii.
8 ; cnap. ix. 8 ; chap. xvi. 9, signified that they were to be ac-
counted as most vile, who were to be cast out. What is further
signified by dogs, see n. 7784.

CONCERNING THE SPIRITS OF THE MOON.

9232. CERTAIN spirits appeared above the head, and
thence were heard voices as thunders ; for their voices thunder-
ed no otherwise than as thunders from clouds after lightning.
I conjectured that there was a great multitude of spirits, who
had learnt to give an expression of the voice with such a sound.
The more simple spirits who were attendant on me, laughed at
them, which I was much surprised at ; the reason of their laugh-
ter was presently discovered, which was, that the spirits who
thundered were not many but few, and were also little of stat-
ure, like boys; and that they first by such sounds excited terror
and yet could not do the least hurt.

9232—9238.]

EXODUS.

99

9233. That I might know what was their quality, some were
let down from on high where they thundered,and what is wonder-
ful, one carried another on the back, and thus the two approach-
ed me ; they appeared of a countenance not unhandsome, but
longer than the countenances of other spirits ; their stature
was like the stature of a boy of seven years old, but their bodies
were more robust ; thus they were dwarfs [homunciones]. 1
was told by the angels that they were from the Moon.

9234. He who was carried by the other, on being let down,
came to me, applying himself to the left side beneath the el-
bow, and thence discoursed , saying, that when they utter their
voice, they so thunder, and that thereby they terrify the spirits
v)ho are disposed to do them evil, and put some to flight, and
that thus they go safe whithersoever they will. That I might
know of a certainty, that such was their noise, he retired from
me to some others, but not absolutely out of sight, and in like
manner thundered. And they further showed, that their voice,
emitted from the abdomen like an eructation, thus thundered.

9235. It was perceivable that the ground of this [phenome-
non] was this, that the inhabitants of the moon did not speak
from the lungs, like the inhabitants of other earths, but from
the abdomen, and thus from some air there collected, by rea-
son that the moon is not encompassed with an atmosphere similai
to that of the other earths.

9236. I have been instructed, that the inhabitants of the
Moon in the Grand Man have reference to the ensiform or
xiphoid cartilage, to which the ribs are annexed in front, and
from which descends the fascia alba, which is a fulcrum for the
muscles of the abdomen.

9237. Tliat there are inhabitants even in the Moon, is known
to spirits and angels, for they often discourse with them ; in
like manner that there are inhabitants in the moons or satellites
which revolve about Jupiter and Saturn. They who have not
teen and discoursed with spirits from those moons, still enter-
tain no doubt but that they are inhabited by men, because they
are earths alike with the planets, and wheresoever an earth is,
there are men-inhabitants ; for man is the end for which every
earth ivas created, and nothing was made by the Great Creator
without an end. That the end of creation is the human race,
as a supply for heaven, may be manifest to every one who thinks
from reason. The angels also say, that an earth without the
human race cannot subsist, because the Divine [being or prin-
ciple] regards all things in an earth for the sake of man.

9238. At the close of the following chapter will be shown,
why the Lord was willing to be born on our earth, and not on
another.

100

EXODUS.

[Chap. xxiiL

EXODUS.

CHAPTER THE TWENTY-THIRD.

THE DOCTRINE OF CHARITY AND FAITH.

9239. MENTION is made of believing in God, and of be-
lieving those things which are from God. To believe in God is
the faith which is saving ; but to believe those things which
are from God, is a faith which without the former is not saving ;
for to believe in God is to know and to do ; but to believe those
things which are from God, is to know and yet not to do. They
who are truly Christians, both know and do, thus believe in
God ; but they who are not truly Christians, know and do not ;
these latter however are called by the Lord foolish, but the
former prudent, Matt. vii. 24, 26.

9240. The learned within the church call the above faith,
which is saving, trust and confidence, which is, that God the
Father sent His Son, to reconcile mankind to Himself, and
thereby to save those who have that faith.

9241. But in regard to the trust and confidence, which is
called faith itself, the case is this. They who are in the love of
self and of the world, that is, who are in evils and the falses
thence derived, cannot have that faith, for their heart is not to
God, but to themselves and to the world ; whereas they who
are in charity towards the neighbor, and in love to the Lord,
they can have such faith, for their heart is to the Lord. This
also the Lord teaches in John, " As many as received Him, to
them gave He power to become the sons of God, believing in His
name : who are born not of bloods, nor of the loill of the flesh,
nor of the will of man, but of God," i. 12, 13 ; they who are
born of bloods, of the will of the flesh, and of the will of man,
are they who are principled in what is evil and false derived
from the loves of self and of the world; and they who-areborn
of God, are they who are in the good of charity and of faith
from the Lord, see n. 5826.

9242. Confidence, which in an eminent sense is called faith,
appears as .spiritual confidence even with the evil, when life is
endangered, and when they are sick; but they, inasmuch as
they then think concerning the state of their life after death,
either from the fear of hell, or from self-love in regard to hea-
ven, have not the confidetiee of faith ; for what is of tear, this
is not from the heart, and what is from self-love, this is from
an evil heart; wherefore such persons, when they return to
security of life, or when thoy recover from disease, return

9239—9245.]

EXODUS.

101

to their former life, which was a life of no confidence, or a life
of no faith. From these considerations it is evident, that faith,
which is called confidence, cannot have place except with those
who are in charity towards the neighbor, and in love to the Lord.

9243. The faith which is meant by believing those things
which are from God, that is, the truths which are from the
Word, in like manner cannot have place with those who are in
evils derived from self-love, or the love of the world ; for the
love of self and of the world either rejects, or extinguishes, or
perverts, the truths of faith, n. 7491, 7492. Hence it is further
evident, that neither cau such persons have the confidence of
faith ; for he who does not believe the truths which are from
God, cannot believe in God, because to believe in God is to do
so by virtue of the truths which are from God.

9244. All who are in heavenly love have confidence that they
are saved by the Lord, for they believe that the Lord came into
the world, to give eternal life to those who believe and live ac-
cording to the precepts which He taught, and that these He re-
generates, and thereby renders them meet for heaven ; and that
He does this Himself alone without the aid of man, out of pure
mercy. This is meant by believing in the Lord.

9245. That they alone are in faith, who live accordiug to the
precepts of faith, the Lord teaches in John, " Light is come
into the world, but men loved darkness rather than light, because
their works were evil, every one who doeth evils, hateth the
tight, and cometh not to the light, lest his works should be re-
proved: but he who doeth truth, cometh to the light, that his
works may be manifested, that they are wrought in God,"
iii. 19, 20, 21 ; to come to the light is to faith in the Lord,
thus to faith from the Lord. In like manner in Luke, " Why
call ye Me Lord, Lord, and do not the things which L say?
every one that cometh to Me, and heareth My discourses, and
doeth them, is like unto a man that built a house, who set the
foundation on a rock : but he who heareth and doeth not, is like
unto a man building a house upon ground without a foundation ,"
vi. 46 to the end ; they who do the Lord's discourses or words,
are they who love the neighbor and love the Lord, for who-
soever loves, he does; John xiv. 20, 21, 23, 24; chap. xv.
9 to 17.

CHAPTER XXIII.

1. THOU shalt not bring a report of vanity: put not thine
hand with the wicked to be a witness of violence.

2. Thou shalt not be after many to evils ; and thou shalt not
answer upon a dispute to decline after many to pervert [it].

102

EXODUS.

[Chai\ xxiiu

3. And a poor man thou shalt not revere in his dispute.

4. When thou uieetest the ox of thiiie adversary, or his ass,
going astray, bringing back thou shalt bring it back to him.

5. When thou seest the ass of him that hateth thee lying
under his burden, and wouldest cease from removing [it] for
him, removing thou shalt remove [it] with him.

6. Thou shalt not turn aside the judgment of thy needy one
in his dispute.

7. From the word of a lie thou shalt set thyself far off; and
slay not the innocent and the just, because I will not justify
the wicked.

8. And a gift thou shalt not receive, because a gift blindeth
those that have their eyes open, and perverts the words of the
just.

9. And a sojourner thou shalt not oppress ; and ye know the
soul of a sojourner, because ye have been sojourners in the land
of Egypt.

10. And six years thou shalt sow thy land, and shalt gather
together the produce thereof.

11. And in the seventh thou shalt let it rest and be still, and
the needy of thy people shall eat together, and the residue
thereof the wild beast of the held shall eat ; so shalt thou do
to thy vineyard, to thine olive-yard.

12. Six days shalt thou do thy works, and on the seventh
day thou shalt cease, to the intent that thine ox may rest, and
thine ass, and the son of thine handmaid may respire, and the
sojourner.

13. And all that I have said to you ye shall keep : and the
name of other gods ye shall not mention, and it shall not be
heard upon thy mouth.

14. Three times thou shalt keep a feast to Me in the year.

15. The feast of unleavened bread thou shalt keep; seven
days thou shalt eat unleavened bread, as I have commanded
thee, to the stated time of the month Abib, because in it thou
earnest forth out of Egypt: and My faces shall not be seen
empty.

16. And the feast of harvest, of the first-fruits of thy works,
which thou hast sown in the field ; and the feast of gathering
together in the going out of the year, in thy fathering together
thy works out of the field.

17. Three times in the year shall every male of thine be seen
to the face6 of the Lokd J ehovah.

18. Thou shalt not sacrifice upon what is leavened the blood
of My sacrifice : and the fat of My feast shall not pass the
night even to the morning.

19. The first of the first-fruits of thy ground thou shalt brine
into the house of Jkhovah thy God : thou shalt not boil a kid
in the milk of its mother.

9246.]

EXODUS.

103

20. Behold I send an angel before thee, to keep thee in the
way, and to bring thee to the place, which I have prepared.

21. Take heed of his face, and hear his voice, lest thou em-
bitter him, because he will not bear your prevarication, because
My name is in the midst of him.

22. Because if hearing thou shalt hear his voice, and shalt
do all that I speak, I will act as an adversary to thine adver-
saries, and will act as an enemy to thine enemies.

23. When mine angel shall go before thee, and shall have
brought thee to the Amorite, and the Hittite, and Perrizzite,
and the Canaanite, the Hivite, and the Jebusite, and I shall
cut him off ;

24. Thou shalt not bow thyself to their gods, and shalt not
serve them, and shalt not do according to their works, because
destroying thou shalt destroy them, and breaking in pieces
thou shalt break in pieces their statutes.

25. And ye shall serve Jehovah your God, and he will
bless thy bread and thy waters, and I will remove disease from
the midst of thee.

26. There shall not be what is abortive and barren in thy
land ; the number of thy days I will fill.

27. My terror I will send before thee, and will disturb all
the people to whom thou shalt come, and I will give all thine
adversaries to thee, the neck.

28. And I will send the hornet before thee, and he will
drive out the Hivite, the Canaanite, and the Hittite from be-
fore thee.

29. I will not drive him out from before thee in one year,
lest peradventure the land be desolate, and the wild beast of
the field be multiplied upon thee.

30. [By] little [and] little I will drive him out from before
thee, until thou be fruitful, and inherit the land.

31. And I will set thy border from the sea Snlph, and even
to the sea of the Philistines, and from the wilderness even to
the river ; because I will give into thine hand the inhabitants
of the land, and I will drive them out from before thee.

32. Thou shalt not strike a covenant with them and their
gods.

33. They shall not dwell in thy land, lest peradventure they
cause thee to sin to Me, when thou shalt serve their gods, be-
cause it will be to thee for a snare.

THE CONTENTS.

9246. THE subject treated of in this chapter, in the internal
sense, is concerning the avoiding falses of doctrine and evils ol

104

EXODUS.

[Chap, xxiii

life ; and that in such case truths of doctrine and goods of life
are implanted, and by them the man of the church is regene-
rated by the Lord.

THE INTERNAL SENSE.

9247. VERSES 1, 2, 3. Thou slialt not bring a report of
vanity. Set not thine hand with the wicked to be a wit?iess of
violence. Thou shalt not be after many to evils. And thou shalt
not answer upon a dispute to decline after many to pervert [it].
And a poor man thou shalt not revere in his dispute. Thou shalt
not bring a report of vanity, signifies not hearkening to falsities.
Set not thine hand with the wicked, signifies non-obedience to
malignities. To be a witness of violence, signifies non-atfirma-
tion of such things as are contrary to the good of charity. Thou
shalt not be after many to evils, signifies non-consociation with
such. xVnd thou shalt not answer upon a dispute to decline
after many to pervert it, signifies non-consociation with those
who turn goods and truths into falses and evils, and vice versa.
And a poor man thou shalt not revere in his dispute, signifies
that the falses, in which they are who are in ignorance of truth,
ought not to be favored.

9248. "Thou shalt not bring a report of vanity" — that
hereby is signified the not hearkening to falsities, appears from
the signification of bringing a report, as denoting to hear and
to do, thus to hearken ; for report in the original tongue is ex-
pressed by a term which signifies hearing ; and from the signi-
fication of vanity, as denoting falsity, and indeed the falsity of
doctrine and religion, as may be manifest from the following
passages, " There shall not be any more any vision of vanity,
and flattering divination in the midst of the house of Israel,"
Ezek. xii. 24; where vision of vanity denotes false revelation.
Again, " They have seen vanity and the divination of a lie, be-
cause ye speak vanity, and see a lie ; therefore behold I am
against you, that Mine hand may be against the prophets that
see vanity, and that divine a lie, xiii. 6, 7, 8, 9. The prophets,
of whom it is here said that they see vanity, and divine a lie,
signify those who teach, and in the abstract sense, doctrine,
n. 2534, 7269 ; and of prophets is predicated to see, wherefore
also in ancient times they were called seers, 1 Sam. ix. 9 ; and
also is predicated to divine. By seeing or by vision, when
spoken of prophets, in the internal sense is signified revelation
which respects doctrine, and by divining, or by divination is sig-
nified revelation which respects life. And whereas vanity signi-
fies the false of doctrine, and a lie the false of life, therefore it
is uaid, they have seen vanity and the divination of a lie. Again,

9247—9252.]

EXODUS.

105

" In thy seeing there is vanity, in thy divining there is a lie*
xxi. 29. And in Zechariah, " the seraphim speak iniquity, and
the diviners see a lie, and speak dreams of vanity " x. 2. And
in Jeremiah, " The prophets home seen vanity" Lam. ii. 14.
That vanity denotes the false of doctrine, and of religion, is also
evident from Hosea, " They are become vanity, they sacrifice
oxen in Gilgal," xii. 11. And in Jeremiah, "My people have
forgotten Me, they have offered incense unto vanity" xviii. 15.
In like manner in other passages, as Isaiah v. 18 ; chap xxx.
28 ; chap. lix. 4 ; Psalm xii. 2; Psalm cxix. 37 ; Psalm cxliv. 7, 8.

9249. "Set not thine hand with the wicked"— that hereby
is signified non-obedience to malignities, appears from the sig-
nification of setting the hand, as denoting obedience, for by
the hand is signified power, n. 878, 3387, 4931 to 4937, 5327,
5328, G292, 7188, 7189, 7518, 7673, 8153, 8281, and as denoting
what appertains to him, thus himself, so far as he is able, n.
9133. Hence to set the hand with any one, is to make one
with him, which when it is done from malignity, which is sig-
nified by the wicked, denotes to obey, for malignity persuades
and leads ; and from the signification of the wicked, and in the
abstract sense malignity. It is said in the abstract sense, be-
cause the angels who are in the internal sense of the Word,
that is, who perceive the Word spiritually, think and speak ab-
stractedly from person, n. 4380, 8343, 8985, 9007 ; that the
'dea of person with them is turned into the idea of thing, see
U. 5225, 5287, 5434.

9250. " To be a witness of violence " — that hereby is signi-
fied non-affirmation of such things as are contrary to the good
of charity, appears from the signification of a witness, as de-
noting confirmation, see n. 4197, 8908 ; and from the significa-
tion of violence, as denoting the destruction of the good of
charity, see n. 6353, thus a witness of violence is affirmation
contrary to the good of charity.

9251. "Thou shaltnot be after many to evils " — that hereby
is signified non-consociation with such things, namely, those
above mentioned, which are hearkening to falsities, obedience
to malignities, and affirmation of such things as are contrary to
the good of charity; these things are the evils which are meant.
By being after many is signified to be with many, thus to con-
sociate, for in the original tongue it is said to be after, to go
after, and to walk after, and thereby is meant to be with, and
to follow, thus also to consociate, as Jer. vii. 9 ; chap. 10 ;
1 Sam. xvii. 13 ; 1 Kings xiv. 8 ; Deut. iv. 3 ; chap. viii. 19,
and elsewhere.

9252. " Thou shalt not answer upon a dispute to decline after
many to pervert [it]" — that hereby is signified non-consociation
with those who turn goods and truths into evils and falses, and
vice versa, appears from the signification of answering upon a

106

EXODUS.

[Chap, xxiii.

dispute, as relating to what is just and equitable, and to what
is good and true, about which there is contention, see n. 9024,
for to answer is to declare an opinion and to judge ; and from
the signification of declining after many, as denoting conforma-
tion and thereby consociation with many ; and from the signifi-
cation of perverting, as denoting to turn truth into the false,
and good into evil, and vice versa.

9253. "And a poor man thou shalt not revere in his dis-
pute " — that hereby is signified that the falses, in which they
are who are in ignorance of truth, ought not to be favored,
appears from the signification of a poor man, as denoting those
who are in few truths, and also in falses, by reason of ignorance ;
but such of them as are principled in good, are willing to be
instructed in truths, whereas such as are principled in evil are
not willing to be instructed ; for the falses appertaining to those
who are in good, can be bended to truths, and at length be
dissipated ; whereas the falses appertaining to those who are in
evil, cannot be bended to truths, thus neither be dissipated. It
is said of these poor ones, that thou shalt not revere them in
their dispute, that is, thou shalt not favor their falses ; for by re-
vering is signified to favor, and by dispute is signified the
contention of truth against the false, and of the false against
truth. That the poor are those who are in few truths, and in
falses grounded in ignorance, see n. 9209 ; and that falses ap-
pertaining to those who are in good, are mild and flexible, but
appertaining to those who are in evil, are unmild and inflexible,
see n. 4736, 6359, 8051, 8149, 8298, 8311, 8318.

9254. Verses 4 to 9. When thou meetest the ox of thine ad-
versary, or his ass, going astray, hringing back thou shalt bring
it back to him. When thou seest the ass of him that haieth thee
lying under his burden, and wouldest cease from removing it
for him, removing thou shalt remove [it] with him. Thou shalt
not turn aside the judgment of thy needy one in his dispute.
From the word of a lie thou shalt set thyself far off, and slay
■not the innocent and the hist, because I wiU not justify the
wicked. And a gift thou shalt not receive, because a gift blinds
those wlw luive tneir eyes open, and perverts the words of the
just. And a sojourner thou shalt not oppress / and ye know
the soul of a sojourner, became ye have been sojourners in the
land of ]£gypt. When thou meetest the ox of thine adversary,
or his ass, going astray, signifies good not genuine, and truth
not genuine, appertaining to those who are out of the church.
Bringing back thou shalt bring it back to him, signifies instruc-
tion and amendment. When thou seest the ass of him that
hateth thee lying under his burden, signifies the false not
agreeing with the good of the church, by reason of which
they are about to perish. And wouldest cease from removing
[it] for him, signifies non-reception of truth. Removing thou

9253—9255.

EXODUS.

107

shalt remove [it] with him, signifies encouragement still and
endeavor of amendment. Thou shalt not turn aside the judg-
ment of thy needy one in his dispute, signifies non-destruction
of the scanty truth appertaining to those who are in ignorance.
From the word of a lie thou shalt set thyself far off, signifies
aversion from the false derived from evil. And slay not the in-
nocent and the just, signifies aversion from interior and exterior
good. Because I will not justify the wicked, signifies that such
malignity is against the Divine Justice. And a gift thou shalt
not receive, signifies aversion from any gain whatsoever. Be-
cause a gift blinds those who have their eyes open, signifies that
gains make truths not to appear. And perverts the words of the
just, signifies that they appear as truths of good. And a so-
journer thou shalt not oppress, signifies that they who desire to
be instructed in the truths of the church ought not to be in-
fested hy evils of life. And ye know the soul of a sojourner,
signifies their desire and life. Because ye have been sojourners
in the land of Egypt, signifies that they were protected from
falses and evils when they were infested by internals.

9255. " When thou meetest the ox of thine adversary, or his
ass, going astray " — that hereby is signified good not genuine,
and truth not genuine, appertaining to those who are out of the
church, appears from the signification of an adversary, as denot-
ing those who are out of the church, of whom we shall speak
presently ; and from the signification of an ox, as denoting the
good of the external man ; and from the signification of an ass,
as denoting the truth of the external man, see n. 2781, 9135 ;
but good and truth not genuine, such as appertain to those who
are out of the church, who are signified by adversaries. The
reason why they who are out of the church are meant by adver-
sary is, because they disagree as to the good and truth of faith,
for they have not the Word, and therefore do not know any
thing concerning the Lord, nor concerning Christian faith and
charity, which are from the Lord alone ; hence it is, that their
truth of faith is not genuine, nor the good of charity. Therefore
also in the other life they do not live together with, but separate
from, those who are of the church; for all in the other life
consociate according to good, and the truth thence derived, for
these constitute spiritual life and conjunction. Nevertheless
they who are in heaven do not account those as adversaries who
are out of the church, but instruct them, and lead to Christian
good ; which also is received by those who have lived in subor-
dination, in obedience, and in any species of mutual charity
one amongst another grounded in their religious principle
whilst in the world. But in the sense of the letter they are called
adversaries by reason of spiritual disagreement, which, as was
said, is a disagreement as to the truth of faith and the good of
charity ; see what was shown from experience concerning the

10S

EXODUS.

[Chap, xxiii.

state of the nations out of the church and their lot in the other
life, n. 2589 to 2604, 2861, 2S63, 4190, 4197. That the same
ought to be accounted as friends, aud to be instructed and
amended, is meant in the internal sense by bringing back thou
shalt bring it bach, which is next treated of. It is only to be
added, that by beasts of various kinds in the Word are signified
affections and inclinations, such as man has in common with
beasts, and in the spiritual sense the affections of good and truth
internal and external, see n. 45, 46, 142, 143, 246, 714, 715,
776, 2179, 2180, 2781, 321S, 3519, 5198, 9090 ; and that
beasts therefore were applied in sacrifices according to their
signification, n. 1823, 2180, 2805, 2807, 2830, 3519. Hence
it is, that by this moral law concerning the bringing back the
oxen and asses of an adversary that go astray, in the spiritual
sense, are signified such things as are of the church, thus which
are of mutual love, or charity towards those who disagree as to
the truths of the church.

9256. "Bringing back thou shalt bring it back to him" —
that hereby is signified instruction and amendment, appears
from the signification of bringing back, when applied to those
out of the church who are in good and truth not genuine, as
denoting to instruct and amend, for thereby they are brought
back. That good is to be done to those who are out of the
church, is also meant by the Lord's words in Matthew, "Ye
have heard that it hath been said, thou shalt love thy neighbor j
but I say unto you, love your adversaries, bless them that curse
you, do good to them that hate you ; for if ye love them that
love you, what reward have you ; and if ye salute your brethren
only, what do ye more abundantly ?" vi. 43 to 47. In this
passage also by adversaries and by them that hate, in the spiritual
sense are meant those who disagree as to the goods and truths
of faith ; in general those who are out of the church, inasmuch
as the Jewish nation considered them as enemies, whom it was
allowed to put to death and murder with impunity. That those
are meant by adversaries in the spiritual sense is evident, be-
cause it is said, if ye salute your brethren only, what do ye more
abundantly ? for all were called brethren who were born of
Jacob, thus who were within the church. As to what further
concerns those who are out of the church, and are called
Gentiles, they are indeed in falses of doctrine, but from igno-
rance, because they have not the Word, nevertheless when in-
structed, they are in a clearer perception, and thence in a more
inward perception concerning the heavenly life appertaining to
man, than Christians are ; the reason is, because they have not
confirmed themselves against the truths of faith, like very many
Christians ; wherefore their internal man is not closed, but is,
a6 with infants, capable of being opened and receptible of truth.
For they who have confirmed themselves against the truths and

0256.]

EXODUS.

109

goods of faith, as all do who live wickedly, they close with them-
selves the internal man above, and open it beneath, whence their
internal man looks only at those things which are beneath,
that is, into the external, or natural man, and by [or through]
that man into those things which are in the world, and into
those things which encompass its body, and which are upon
the earth ; and when this is the case, they look downwards,
which is towards hell. With such the internal man cannot be
opened towards heaven, unless the things negative of truth, or
affirmative of the false, which have caused it to be closed, are
first shaken off, and they must be shaken off during abode in
the world, which cannot be effected but by a total inversion of
the life, thus by a process of several years continuance ; for
falses arrange themselves by series, and make continual con-
nection with each other, and form the natural mind itself, and
its view as to those things which are of the church and heaven .
Hence it is, that all things which are of faith and charity, that
is, which are of the doctrine of the church, or which are of the
Word, in general all celestial aud divine things, are to them
thick darkness, and on the other hand, worldly and terrestrial
things are light to them. Hence it is evident, that to destroy
the falses appertaining to such, is to destroy the life itself, and
if they are to have a new principle of life, that falses must be
successively extirpated, and in their place truths and goods im
planted, which in like manner shall form continual connection
with each other, and be arranged into series ; this is meant
by the total inversion of the life, which cannot have place but
by a process of several years' continuance ; wherefore he who
believes that man can be made new in a moment, is exceedingly
deceived. But they who have not confirmed themselves against
the goods and truths of faith, as is the case with those who are
out of the church, and yet have lived in a certain species of
faith and charity according to their religious principles, have not
been able to close the internal man with themselves by things
negative of truth, and by things confirmative of the falses
against the truth of faith derived from the Word, wherefore
also, if not in the world, still in the other life, their internal
principle is opened above, which is into heaven and to the Lord,
and in this case all terrestrial and worldly things, which they
have derived to themselves from life in the world, are at the
same time elevated, so as together to look upwards ; by which
things they are in a state to receive the truths of faith and the
goods of charity from the Lord, and to be imbued with intel-
ligence and wisdom, and thereby to be gifted with eternal hap-
piness. Such is the lot of all, who, according to their religious
principle, have lived in good. Wherefore the church of the Lord
is dispersed throughout the universal globe. But the church of
the Lord itself in the earths is as the Grand Man in the heavens,

110

EXODUS.

[Chap, xxiii.

whose heart and lungs are where the Word is, and the rest of
the members and viscera, which live from the heart and lungs,
are where the Word is not. From these considerations also it
may be manifest, why it is that a New Church is always esta-
blished amongst the nations which are out of the church, see
n. 2986, 4747 ; which is the case when the Old Church has
closed heaven to itself, as was said above. Hence it is, that
the church was translated from the Jewish people to the Gen-
tiles, and also that the church at this day is also now trans-
ferring to the Gentiles. That the church is transferred to the
Gentiles [or nations], who acknowledge the Lord, is manifest
from several passages in the Word, as from the following, " The
people who walked in darkness, have seen a great light, they that
dwelt in the land of the shadow of death, on them has the light
sinned. Thou hast multiplied the nation, Thou has rendered to
it great joy," Isaiah ix. 1, 2. Again, " It shall come to pass
in that da}', from the root of Jesse, which stands for a sign qf
the people, the nations shall seek, and His rest shall be glory,"
xi. 10. Again, " I Jehovah, have called thee in justice, and
will take hold of Thine hand, because I will guard Thee, ana
will give Thee for a covenant to the people, for a light of the
nations, to open the blind eyes, to bring forth from the prison
him that is bound, from the house of bars them that sit in dark-
ness,^ xlii. 6, 7. Again, "Behold I have given Him a witness
to the people, a Prince and Legislator to the nations / behold a
nation [which] thou hast not known, thou shalt call, and a
nation [which] hath not known Thee, shall run to Thee, because
of Jehovah thy God, and for the Holy One of Israel," lv. 4, 5.
Again, " The nations shall xcalk to Thy light, and kings to the
brightness of Thy rising ; lift up thine eyes round about, they
are all gathered together, they come to Thee ; Thy sons come
from far, and Thy daughters are carried at the side by nurses ;
then Thou shalt see and flow together, and Thine heart shall
be amazed and shall dilate itself, because the multitude of the
sea is converted to Thee, the armies qf the nations shall come"
lx. 3 4, 5. And in the prophecy of Simeon concerning the
Lord who was born, "Mine eyes have seen the salvation of
God, which Thou hast prepared before the face of all people,
a light for the revelation of the tuitions," Luke ii. 30, 31, 32.
In all these passages the subject treated of is concerning the
Lord, that the nations [or Gentiles] were to come to Him ; and
they come to Him, when they acknowledge Him for their God ;
ana what is wonderful, the Gentiles adore one only God under
a human form ; wherefore when they hear of the Lord, they
receive and acknowledge Him; neither can a New Church be
established amongst others. That the church is established
iiniongs.-. such, is further evident from the Lord's words in Mat-
thew, 4 Have ye not read in the Scriptures, the stone which tlu

9256—9258.]

EXODUfe.

Ill

builders rejected is made into the head of the corner, therefore
I say unto you, the kingdom of God shall be taken away from
you, and shall be given to a nation yielding fruits ," xxi. 42, 43.
The stone is the Lord, n. 6426 ; the builders are they who are
of the church. That these would be last, and the Gentiles first,
is thus taught in Luke, " They shall come from the east and thi
west, and from the north and the south, and shall lie down in
the kingdom of God: and behold, there are last which shall be
first, and there are first who shall be last," xiii. 29, 30.

9257. " When thou 6eest the ass of him that hateth thee
lying under his burden" — that hereby is signified the false not
agreeing with the good of the church, by reason of which they
are about to perish, appears from the signification of an ass, as
denoting scientific truth, thus in the opposite sense scientific
false, see n. 2781, 5492, 5741, 8078 ; and from the significa-
tion of him that hateth thee, when said of what is false, as
denoting what is contrary to the good of the church, thus what
does not agree with it ; for hatred in the spiritual sense is the
aversion and disagreement which subsists betwixt truths and
falses, also betwixt goods and evils, n. 3605, 4681, 4684 ; and
from the signification of lying under a burden, as denoting tc
perish. Hence it is evident, that by the ass of him that hateth
thee, is signified the false not agreeing with the good of the
church, by reason of which they were about to perish.

9258. " And wouldest cease from removing [it] for him" —
tii at hereby is signified the non-reception of truth, appears from
the signification of ceasing from removing, as denoting not to
instruct and amend, in this case not to be able to be instruct-
ed, thus not to receive truth, because it is said of the false
which does not agree with the good of the church, this false
being of such a quality. That to remove in the spiritual sense
has this meaning, is evident from this consideration, that ex-
pressions apply themselves to things, thus to remove in the sense
of the letter applies to the burden under which the ass lies, and
in the internal sense to the false which does not agree with the
good of the church, wherefore in this sense is signified non-
removal from the false by amendment, thus also non-reception
of truth, by which amendment, or removal, is effected. There
are falses which agree with the good of the church, and there
are falses which do not agree with it ; the falses which agree,
are those in which good lies concealed, and which thus by
good can be bended to truths ; but the falses which do not agree
with the good of the church, are those in which evil lies con-
cealed, and which thus cannot be bended to truths. With the
good which lies inwardly concealed in genuine truths, or in
truths not genuine, which just above are called falses, and with
the evil which lies concealed in falses, and also in truths, the
case is as with the prolific principle in the seed of fruit ; whet*

112

EXODUS.

'[Chap, xxiii.

the fruit is born, then all its fibres look toward the prolific
principle of the seed, and by the transfluent juice nourish it,
and form it, but when it is formed, then the fibres recede, and
convey the juice from the seed ; hence the pulp of the fruit de-
cays and rots, and next serves the prolific principle for ground ;
the case is the same with the seed itself, when its prolific principle
begins to produce itself anew in the earth. The prolific principle
in plants corresponds to the good in man, the seed itself cor-
responds to internal things, and the pulp of the fruit encom-
passing the seed corresponds to external things ; when the in-
ternal of man is forming anew, or regenerating, in this case the
scientifics and truths, which are of the external man, are as the
fibres of fruit, through which juice is transferred to the internal
principle, which also afterwards, when man is regenerated, are
separated and serve for ground. The case is the same with the
internal of man, to which the seed corresponds ; in this case
the good, which was so formed, produces a new man, as the
prolific principle in the seed produces a new tree, or a new plant;
all things thus become new, and afterwards multiply and fruc-
tify to eternity. Hence the new man becomes as a garden and
Paradise, with which also he is compared in the Word. This
is meant, by the Lord's words in Matthew, " The kingdom qf
the heavens is like to a grain of mustard seed, vjhich a man
[homo] taking sowed in his field, which is less than all seeds :
out when it groweth up, it is greater than he?'bs and becomes a
tree, so that the fowls of heaven come and build their nests in
its branches" xiii. 31, 32. From these considerations it may be
manifest how the case is with truths both genuine and not
genuine, in which within there is good, namely, that when good
is formed, it then produces such truths as agree with good ;
which, although they be not genuine truths, are yet accepted
as genuine, because they savor of good, for hence they derive
their essence and life ; for good is prolific and produces itselt
by truths, and in the production it is in the continual endeavor
to beget new good, in which there may be the like prolific prin-
ciple ; in like manner as the prolific principle of a seed in a
plant or tree operates whilst it brings itself forth from the earth
for the sake of new fruits and new seeds. But the varieties are
perpetual, which are according to the goods formed by a life of
charity agreeable to the precepts of faith. From the opposite
may be seen how the case is with falses, in which there is evil,
namely, that they are as trees which bear evil fruits, which trees
ought to be extirpated, and to he cast into the fire, according
to the Lord's words in Matthew, "Every good tree bringeth
forth good fruits, but a corrupt tree bringeth forth evil fruits ;
a good tree cannot bring forth evil fruits, neither can a corrupt
tree bring forth good fruits. Every tree which bringeth not forth
good fruit, is cut down and cast into the fire / wherefore from

9258— 9260.J

EXODUS.

113

their fruiti ye shall know them" vii. 17, 18, 19, 20 ; chap,
xii. 33. And in John, "Jesus said, as the branch cannot bear
fruit of itself except it abide in the vine, so neither ye except ye
abide in Me. I am the vine, ye the branches: he who abideth
in Me and I in him, the same beareth much fruit, because
without me ye cannot do any thing. Whosoever abideth not in
Me, shall be cast forth as a branch and shall wither, and they
gather it, and cast into the fire, and it is burned," xv. 4, 5, 6 ;
hence it is evident that all good, which will hear any fruit, is
from the Lord, and unless it he from Him, it is not good.

9259. " Removing thou shalt remove [it] with him " — that
hereby is signified exhortation and endeavor of amendment,
appears from the signification of removing, when concerning
the false which does not agree with the good of the church,
as denoting amendment, as above, n. 9258 ; in this case the
endeavor of amendment and exhortation, because sucli false
is with difficulty amended. The falses which do not agree with
the good of the church, are all those which are against the
Lord, and which are against the good of love to Him, and
against the good of charity towards the neighbor. That such
things as have been now explained, lie inwardly stored up in
these two laws or judgments, is evident also from this con-
sideration, that those things which they contain in the letter
seldom happen, namely, the meeting the ox or the ass of an ad-
versary going astray, and the seeing the ass of him that hates
us lying under a burden, and hence they may appear not of im-
portance enough to have been promulgated from Mount Sinai
amongst laws and judgments ; but those things which they
contain within them, cause them to rank amongst the prin-
cipal judgments; for they contain within, that the Gentiles
also ought to be loved, and to be instructed in the truths of
faith, and to be amended as to life. But these internals of these
laws could not be expounded before the Israelitish and Jewish
people, because they were in external things without internal ;
and because they had derived from their fathers, that they
should hate, and hence account as adversaries and enemies, all
who were not of their brethren, that is, who were not born ot
Jacob. Concerning the Jews and what their quality was, see n.
4307, 4314, 4310, 4317, 4429, 4433, 4444, 4825, 4903, 6304,
8588, 8788, 8806, 8871.

9260. " Thou shalt not turn aside the judgment of thy needy
one in his dispute" — that hereby is signified the non-destruc-
tion of the scanty truth appertaining to those who are in igno-
rance, appears from the signification of turning aside, as de-
noting to pervert, and there by to destroy; and from the sig-
nification of judgment, as denoting what is right and true, see
n. 2235, 2335, 5068, 6397, 7206, 8685, 8695, 8972; and
from the signification of a needy one, as denoting one who is

VOL. ix.

114

EXODUS.

[Chap, xxiii.

in scanty truth by reason of ignorance, and still desires to be
instructed, see n. 9209; and from the signification of dispute,
as denoting contention, see n. 5963, 9024 ; in the present case,
in dispute denotes in his cause concerning scanty truth, for
which he contends.

9261. " From the word of a lie thou shalt set thyself far
off" — that hereby is signified aversion from the false derived
from evil, appears from the signification of a lie, as denoting
the false derived from evil, see n. 8908, 9248 ; the reason why
it denotes the false derived from evil is, because that false is to
be set afar off, for it derives its essence from evil, and evil and
good are opposites, for evil is from hell, and good is from
heaven, and is there from the Lord ; but the false not derived
from evil, which is the false of ignorance, is not of such a
quality, see n. 1679, 2863, 4551, 4552, 4729, 4736, 6359,
7272, 7574, 8149, 8311, 8318, 9258 ; and from the significa-
tion of setting himself afar off, as denoting to be averse from.
That elongation [setting afar off] denotes aversion, is grounded
in the elongations which appear in the spiritual world, as being
according to dissimilitudes, disagreements, and aversions, as to
those things which are of spiritual life ; for they who appear
there in one place, are in a like state of affections and thence of
thoughts, who, as soon as they disagree, are separated and set
afar off from each other, and this according to the degree of
disagreement. The ground and reason of this is because
spaces, as also times, in the spiritual world are states, and
hence distances are diversities of states ; nevertheless before
the external sight, states appear there as spaces, and their
diversities as distances. That spaces and distances, and also
times, are states, see n. 1273 to 1277, 1376 to 1381, 2625,
3387, 3404, 3638 to 3641, 4321, 4SS2, 9104 ; but that still there
are appearances of spaces and distances, yet arising from changes
of state in the interior, n. 5605. Hence now it is evident that
elongation [setting far off] in the internal sense is aversion.

9262. "And slay not the innocent and the just" — that
hereby is signified aversion from destroying good interior and
exterior, appears from the signification of innocent, as denoting
one who is in interior good, thus, in the abstract sense, interior
good, of which we shall speak presently ; and from the sig-
nification of just, as denoting one who is in exterior good, and
in the abstract sense exterior good, for just is predicated of the
good of love towards the neighbor, but innocent of the good
of love to the Lord ; the good of love towards the neighbor is
exterior good, and the good of love to the Lord is interior good ;
and from the signification of slaying, as denoting to destroy.
That just denotes the good of love towards the neighbor, will
be 6een also below. But the reason why innocent denotes the
good of love to the Lord is, because they are in innocence who

9261, 9262.]

EXODUS.

115

love the Lord. For innocence is to acknowledge in heart, that,
[a man] of himself wills nothing but evil, and perceives nothing
but the false ; and that all the good which is of love, and all the
truth which is of faith, is from the Lord alone. No others can
acknowledge these things in heart, but they who are conjoined
to the Lord by love; such are they who are in the inmost
heaven, which is hence called the heaven of innocence ; where-
fore the good appertaining to them is interior good ; for it is
the Divine Good of love proceeding from the Lord, which they
receive who are in the heaven of innocence. Hence also they
appear naked, and likewise as infants ; from which circumstance
it is, that innocence is represented by nakedness, and also by
infancy ; that it is represented by nakedness, see n. 165,
213, 214, 8375 ; and that it is represented by infancy, see n.
430, 1616, 2280, 2305, 2306, 31S3, 3495, 4563, 4797, 5608.
From what has been now said concerning innocence, it may
be manifest that the Divine [principle] of the Lord cannot be
received except in innocence ; whence it is, that good is not
good, unless innocence be in it, n. 2526, 2780, 3994, 6765,
7840, 7887 ; that is, the acknowledgment that from the pro-
prium proceeds nothing but evil and the false, and that from the
Lord is all good and truth ; to believe the former, and to believe
and also to will the latter, is innocence. Therefore the good of
innocence is Divine Good itself from the Lord appertaining to
man. Hence it is, that an innocent one signifies him who is in
interior good, and in the abstract sense interior good. Inas-
much as by innocent or innocence is signified the Divine Good
which is from the Lord, therefore it was a crime most heinous
to shed innocent blood ; and when this crime was committed,
the whole land was damned until it was expiated, as may be
manifest from the process of inquisition and expurgation, if any
one was found thrust through in the land ; on which subject it
is thus written in Moses, " When there is found one thrust
through in the land lying in a field, and it is not known who
smote him, then shall go forth the elders of the city which is
about him that is thrust through ; but it shall come to pass, in
respect to the city next to him that is thrust through, the elders
of this city shall take a young heifer, by which labor has not
been done, which has not drawn in a yoke, and the elders of
this city shall lead away the heifer to a barren valley, which
is not cultivated, nor sown, and shall there neck the heifer in
tlie valley. Then shall come the priests, the sons of Levi, and
all the elders of this city, standing near him that is thrust
through, and shall wash their hands over the heifer that is
necked in the valley, and shall answer and say, our hands have
not shed this blood, and our eyes have not seen ; expiate Thy
people Israel whom Thou hast redeemed, O Jehovah, nor give
innocent blood in the midst of Thy people Israel. Thus shall

116

EXODUS.

[Chap, xxiii.

blood be expiated to them. But thou shalt remove innocent
blood from the midst of thee, if thou shalt do what is right in
the eyes of Jehovah," Deut. xxi. 1 to 10. Every one may see
that this process of inquisition and expurgation of innocent
hlood shed in the land involves the arcana of heaven, which
cannot in any wise be known, unless it be known what is sig-
nified by one thrust through in a field, by a young heifer which
hath not done labor, and hath not drawn in a yoke ; what by
a barren valley which is not cultivated nor sown, what by
necking the heifer in that valley, by washing the hands over
the heifer, and by the rest of the circumstances. That these
things should have been commanded without their signifying
arcana, would in no wise be agreeable to the Word, which is
dictated by the Divine [being or principle], and inspired as to
every expression and iota ; for without a deeper signification
such a ritual as above would have been of no sanctity, yea,
6carce of any meaning. Nevertheless it is evident what arcana
lie concealed in it from the internal sense, thus if it be known,
that by one that is thrust through in the land lying in a field, is
signified truth and good extinguished in the church where there
is good ; that by the city next to him that is thrust through, is
signified the truth of doctrine of the church whose good is ex-
tinguished ; that by an heifer which hath not done labor, and
which hath not drawn in a yoke, is signified the good of the
external or natural man, who lias not yet attracted to himselt
the falses of faith, and the evils of love by the service of lusts;
that by a barren valley, which is not cultivated nor sown, is
signified the natural mind not cultivated with the truths and
goods of faith, by reason of ignorance ; that by necking in that
valley, is signified expiation by reason of non-blame because
from ignorance ; that by washing the hands is signified purifi-
cation from that heinous crime. From these things being known,
it is evident, that by shedding innocent blood is signified to ex-
tinguish the Divine Truth and Good which is from the Lord,
thus the Lord Himself with the man of the church. It is to be
noted, that by this whole process was represented in heaven
such a crime done without fault, because from ignorance in
which is innocence, and hence as not evil ; singular the things
even to the most minute in that process represented some
essential of that thing; but what they represented is manifest
from the internal sense. That one that is thrust through denotes
truth and good extinguished, see n. 4503. That land [or earth]
denotes the church, see n. 662, 1066, 1067, 1262, 1413, 1607,
1733, 1850.2117,2928, 3355, 4147, 4535, 5577, 8011,8732.
That field denotes the church as to good, thus the good of the
church, see n. 2971, 3310, 3766, 49»2, 7502, 7571, 9139.
That city denotes the doctrine of truth, thus the truth of the
doctrine of flie church, n. 402, 2268, 2450, 2712, 2943, 3216,

•263."!

EXODUS.

117

4492, 4493. That an ox denotes the good of the external or
natural man, n. 2180, 2566, 2781, 9135. Hence an heifer de
notes infant good, n. 1824, 1825. That labor not done, and
not drawing in a yoke, denotes that it had not yet served falses
and evils by reason of ignorance, is evident, for to labor and
to draw in a yoke denotes to serve. That a valley denotes the
inferior mind, which is called the natural mind, n. 3417, 4715.
That barren denotes which is without truths and goods, n. 3905.
Thus a valley which is not cultivated and sown, denotes the
natural mind not as yet cultivated with truths and goods, thus
which as yet is in ignorance. That the seed with which it is
sown is the truth of faith, n. 1025, 1447, 1610, 1940, 2S48,
3038, 3373, 3671, 6158. The reason why necking denotes ex-
piation is, because by the slaying of various beasts, as by
sacrifices, were signified expiations. That washing of the hands
denotes purification from falses and evils, n. 3147 ; in this case
therefore purification from that heinous crime. For to shed
blood in general signifies to offer violence to good and truth,
n. 9127 ; thus to shed innocent blood signifies to extinguish
the Divine [principle] from the Lord with man, thus the Lord
Himself with man ; for truth and good with man is the Lord
Himself, because they are from Him. The like is signified by
shedding innocent blood in Deut. xix. 10 ; chap, xxvii. 25 ;
Isaiah hx. 3, 7 ; Jer. xi. 34; chap. vii. 6 ; chap. xix. 4 ; chap,
xxii. 3, 17 ; Joel iii. 19 ; Psalm xciv. 21. Innocent in the
proximate sense, signifies one who is without blame, and
without evil, which they also testified formerly by washing of
the hands, Psalm xxvi. 6 ; Psalm lxxiii. 13; Matt, xxvii. 24;
John xviii. 38 ; chap. xix. 4 ; the ground whereof was this, be-
cause the good which is from the Lord with man is without
blame and without evil. This good is the good of innocence in
the internal sense, as was shown. But the good which is with-
out blame and evil in the external man, that is, exterior good,
is called j ust ; as also in David, " There shall not be associated
to thee the throne of perditions, which heap themselves toge-
ther against the soul of the just, and condemn innocent blood ,"
Psalm xciv. 21.

9263. Mention is frequently made in the Word of a just one,
of justice, and of justifying, but what is specially signified
by those expressions, is not yet known ; the reason why it is
not known is, because hitherto it has been unknown, that sin-
gular the expressions in the Word signify such things as are of
the internal church and of heaven, thus which are of the inter-
nal man, for in the internal man is the internal of the church
and heaven. Also that those interior things in the Word differ
from its exterior things, which are of the letter, as spiritual
things differ from natural, or celestial things from earthly, the
difference of which is so great, that before the natural man

118

EXODUS.

[Chap, xxiii.

there scarce appears a likeness, although there is a full con-
cordance. Inasmuch as this has been unknown, it could not
be known what is signified by just, by justice, and by being
justified, in the spiritual and celestial sense in the Word ; it is
believed by those who are considered as oracles in the church,
that he is just and justified, who is acquainted with the truths
of faith derived from the doctrine of the church, and from the
Word, and hence is in trust or confidence, that he is saved by
the justice of the Lord, and that the Lord had justice in conse-
quence of fulfilling all things of the law ; and that He had
merit, because He endured the cross, and thereby expiated and
redeemed man ; by this faith alone man is believed to be justi-
fied ; and it is believed further, that these are they who in the
Word are called just. But there are no others who are called
just in the Word, but those who from the Lord are in the good
of charity towards the neighbor, for the Lord alone is just,
because alone justice ; therefore man, so much as he receives
of good from the Lord, that is, so much of the Lord as he has
appertaining to him and according to its quality, so much he is
just and justified; the Lord being made Justice consisted in
His making His human [principle] Divine by His own proper
power; this Divine [principle] appertaining to man, who re-
ceives it, is the justice of the Lord appertaining to him, and is
the essential good of charity towards the neighbor; for the
Lord is in the good of love, and by it in the truth of faith, be
cause the Lord is in Divine Love Itself. The good of charity
towards the neighbor is exterior good, which is signified by
just ; and the good of love to the Lord is interior good, which is
signified by innocent, and which was treated of in the foregoing
article. That the good of love towards the neighbor from the
Lord is wrhat is just in a proper sense, may be manifest from
the passages in the Word where mention is made of just, of
justice, and of being justified; as in Matthew, '■'■Then shall
the just answer, saying, when saw we Thee hungry and fed
Tliee, or thirsty and gave Thee drink ; when saw we Thee a
sojourner and gathered Thee ; and naked and clothed Thee ;
when saw we Thee sick or in prison, and came to Thee? But the
king answering shall say to them, Verily I say unto you, inso-
much as ye have done [it] to one of these the least of My brethren,
yc have done [it] to Me. And the just shall go into eternal life,"
xxv. 37, 38, 39, 40, 46. In this passage they are called just,
who have performed the goods of charity towards the neigh-
bor, which are there recounted; and that the goods of charity
are the Lord appertaining to them, is said manifestly, " inso-
much as ye have done [it] to one of the least of these My
brethren, ye have done it to Me," see n, 4807 to 4810, 4954 to
4959, 5003 to 5071 ; these are also called sheep, for by sheep
are signified those who from the Lord are in the good of charity.

9263.]

EXODUS.

119

n. 4169 ; but by tbe goats who are on the left hand, and are
damned, are signified those who are in faith separate from
charity, n. 4169, 4769. The samje are signified by the just in
another passage in Matthew, " The angels shall go forth, and
shall separate the evil from, the midst of the just" xiii. 49.
And in Luke, " Thou shalt be recompensed in the resurrection
of the just" xiv. 14. Hence it is evident what is signified by
" the just shining as the sun in heaven" Matt. xiii. 43, namely,
that they are in the good of love from the Lord, for the Lord is
the sun in the other life, and what is from the Lord as a sun in
that life is the good of love, see n. 1053, 1521, 1529, 1530,
1531, 2441, 2495, 3636, 3643, 4060, 4321, 4696, 5097, 7078,
7083, 7171, 7173, 7270, 8487, 8812 ; hence the Lord is called
" the Sun of Justice" Mai. iv. 2. And in Daniel, "The intel-
ligent shall shine as the brightness of the expanse, and they
that justify many as the stars to an age of ages," xii. 3. Where
the intelligent denote those who are in the truth and good of
faith, and they that justify denote those, who by the truth and
good of faith lead to the good of charity. To shine as the
stars, is to be in the intelligence of truth, and in the wisdom of
good, and thence in eternal happiness ; for stars are the know-
ledges of truth and good, from which comes intelligence and
wisdom, n. 2495, 2849, 4697. The just one is thus described
in David, " Jehovah supporteth the just / the just one is mer-
ciful and gives. The just one is merciful and lendeth every day ;
the just shall possess the earth. The mouth of the just meditates
wisdom, and his tongue speaks judgment. The law of his God
is in his heart," Psalm xxxvii. 16 to 34. These things are the
goods of charity, which are the just ; that those goods of cha-
rity are from the Lord, so that they are of the Lord with man,
is known to the church. The just one is also described in
Ezekiel, chap, xviii. 5 to 9, 21 ; also chap, xxxiii. 15, and
the following verses. From these considerations it may be ma-
nifest what is signified by just and by justice in the following
passages. " Blessed are they who hunger and thirst afcer Justice,
for these shall be saturated," Matt. v. 6. Again, " He who
receives a prophet in the name of a prophet shall receive the re-
ward of a prophet ; and whosoever receives a just one in the name
of a just one shall receive the reward of a just one" x. 41.
Again, " Many prophets and^'w^ ones have desired to see the
things which ye see, but have not seen," xiii. 17. Again,
" Wo unto you, scribes and pharisees, hypocrites, because ye
build the sepulchres of the prophets, and adorn the monuments
of the just ; upon you shall come all the just blood shed upon
the earth from the blood of Abel the just" xxiii. 29, 35.
Where prophets denote those who teach the truths and gooda
of faith, and in the abstract sense the doctrines of faith, n.
2534, 7269. And the just denote those who live the life of

120

EXODUS.

[Chap, xxiii.

chanty, and in the abstract sense the good of charity ; that
Abel, who is called just, represented the good of charity, see
n. 342, 374. And in Isaiah, " The just one perisheth, nor is
there a man [vir] that layeth [it] upon the heart ; and men of
holiness are gathered together, and there is none that is intelli-
gent; for by reason of evil the just one is gathered," lvii. 1.
Again, "Thy people are all just, they shall possess the earth
to eternity," lx. 21. Again, "Drop ye heavens from above,
and let the clouds flow down with justice / let the earth open
itself, that it may make fruitful salvation, and let justice bud
together. I Jehovah speak justice, declare rectitudes," xlv. 8,
19. Where justice denotes what is from the good of love,
and rectitudes what is from the truths of faith. Again, " Thus
saith Jehovah, keep ye judgment and do justice / because My
salvation is near, and My justice that it may be revealed," lvi. 1.
Where by judgment is signified the truth which is of faith,
and by justice the good which is of charity, wherefore it is
said to do justice ; that justice is the good of charity from the
Lord is meant by My justice is near that it may be revealed.
In several other passages also mention is made of judgment and
justice, and by judgment is signified truth, and by justice good.
As in Jeremiah, "Thus saith Jehovah, do ye justice and judg-
ment; and deliver him that is spoiled from the hand of the op-
pressor. Wo to him that buildeth his house in non-justice, and
his chambers in non-judgment. Did not thy father eat and
drink, and did judgment and justice, then he had good," xxii.
3, 13. Where judgmentdenotes those things which are of truth,
and justice those which are of good. So in Ezekiel, "If the
wicked one shall return from his sin, and shall do judgment and
justice, all his sins which he hath sinned shall not be mentioned
to him ; he hath done judgment and justice, by living he shall
live, in the wicked one returning from his wickedness, and
doing judgment and justice, because of those things he shall
live, xxxiii. 14, 16, 19. Besides in other places, as Isaiah
lvi. 1 ; chap. ix. 7 ; chap. xvi. 5 ; chap. xxvi. 7, 9 ; chap, xxxiii.
5, 15; chap, lviii. 2; Jer. ix. 24; chap, xxiii. 5; chap. iii. 15 ;
Ilosea ii. 19, 20; Amos v. 24; chap. vi. 12; Psalm xxxvi. 5,
6 ; Psalm cxix. 164, 172. It is said judgment and justice,
because in the Word where truth is treated of, good -is also
treated of, by reason of the heavenly marriage in singular the
things therein, which is the marriage of good and truth, see n.
683, 793, 801, 2173, 2516, 2712, 2945 * 5138, 5502, 6343,
7945, 8339. Inasmuch as justice is of good, and judgment is
of truth, it is also expressed ift other places by justice and truth,
as Zech. viii. 8; Psalm xv. 2; Psalm xxxvi. 5,6; Psalm
lxxxv. 11, 12.

9264. "Because I will not justify the wicked " — that hereby
:s signified that such malignity is against Divine Justice, ap-

9264, 9265.]

EXODUS.

121

pears from the signification of justifying, as denoting to declare
guiltless and to absolve, but in this case not to absolve, because
it is said I will not justify. That to justify also denotes to
declare guiltless and to absolve, is evident from the forensic
signification of that expression, as also in Matthew, " From
thy words thou shall be justified, and from thy words thou
shalt be condemned," xii. 37; and in Luke, " Ye are they that
justify yourselves before men, but God knoweth your hearts,'
xvi. 15 ; and from the signification of the wicked, as denoting
malignity, see n. 9249 The malignity, of which it is here
said that it is against Divine Justice, consists in destroying
interior and exterior good, which is signified by slaying the
innocent and the just, see just above, n. 9262, 9263, and that
good is destroyed, when the Divine Truth and Good which is
trom the Lord is denied, in which case it is extinguished in man,
thus the Lord Himself [is extinguished], from whom proceeds
every good which is good, and every truth which is true, which
being extinguished, man has no longer spiritual life, thus no
salvation. That truth and good is extinguished, when the
Lord's Divine [principle] is denied, and also when the Word
is denied, for this is Divine Truth from the Lord and concern-
ing the Lord ; to deny this, when it has been before acknow-
.edged and received by faith, and thereby to extinguish it, is
the sin against the Holy Spirit, which is not remitted, Matt,
xii. 31 ; for the Holy Spirit is the Divine Truth and Good, in-
asmuch as it is the Holy [principle] proceeding from the Lord,
n. 9222. This same thing is also signified by shedding innocent
blood spoken of just above ; that this malignity is not remitted,
because it is contrary to the Divine Justice, is signified by the
words, "I will not justify the wicked."

9265. " And a gift thou shalt not receive" — that hereby is
signified aversion from all gain whatsoever, appears from the
signification of a gift, as denoting every worldly thing which
is loved, whether it be opulence, or dignity, or reputation, or
any thing else which flatters, [or soothes] ; these things are
called in general gains, and in the internal sense are meant by
a gift which blinds and perverts ; and from the signification of
not receiving, as denoting to hold in aversion, for unless they
be held in aversion, they are still looked at and received ; but
they are then held in aversion, when what is celestial and
Divine is loved in preference to what is worldly and terrestrial,
for so much as the one is loved, so much the other is hated,
according to the Lord's words in Luke, " No servant can serve
two lords, for either he will hate the one and love the other ;
ye cannot serve God and mammon," xvi. 13 ; to hate is to
hold in aversion, for aversion is of hatred, and hatred is oppo-
site to love, wherefore it is said, or will love the other. From

122

EXODUS.

[Chap, xxiii.

these considerations it is evident, that by not receiving a gift,
is signified aversion from all gain whatsoever.

9266. " Because a gift blinds those w ho have their eyea
open " — that hereby is signified that gains cause truths not to
appear, is manifest from the signification of a gift, as denoting
gain of every kind, see just above, n. 9265; and from the sig-
nification of blinding, when concerning truths, as denoting to
cause them not to appear ; and from the signification of those
who have their eyes open, or who see, as denoting those who
know truths, and discern what is true, for by seeing is signified
to know, to understand and acknowledge truths, and also to
have faith, n. 897, 2150, 2325, 2807, 3764, 3863, 3869, 4103 to
4.421, 5114, 5286, 5400, 6805, 8688, 9128 ; wherefore they who
have their eyes open are called the wise in another passage,
"JL gift blindeth the eyes of the wise" Deut. xvi. 19.

9267. " And perverts the words of the just " — that hereby is
signified that they appear as truths of good, appears from the
signification of perverting the words of the just, as denoting
that they appear like to the truths of good, for words are the
tilings themselves, thus truths, and the just are those who are
in good, u. 9263 ; the reason why words denote truths, is, be-
cause word in the original tongue signifies that which is some-
thing, and which really exists, hence also it signifies truth, for
every thing which really exists from an esse has reference to
truth. From this consideration also it is that Divine Truth is
called the Word.

9268. "And a sojourner thou shalt not oppress" — that
hereby is signified that they who desire to be instructed in the
truths of the church, ought not to be infested with evils of
life, appears from the signification of a sojourner, as denoting
one who desires to be instructed in the truths of the church,
see n. 8007, 8013, 9196; and from the signification of oppress-
ing, us denoting to infest with evils of life, see n. 9196.

9269. '* And ye know the soul of a sojourner " — that hereby
is signified their desire of life, appears from the signification ot
soul, when concerning those who desire to be instructed in the
truths of faith, who are signified by sojourners, as denoting de-
sire and life, for the soul is life grounded in faith, n. 9U50 ;
and desire is the active principle itself of life, for it is derived
from the affection of good, and from the affection of good the
truth of faith lives.

9270. " Because ye were sojourners in the land of Egypt " —
that hereby is signified that they were protected from falses
and evils, when they were infested by internals, appears from
what was shown, n. 9197, where the same words occur.

9271. Verses 10, 11. 12, 13. And six years thou shalt sow
thy land, and shalt gather together the produce thereof And in

9266— 9272.J

EXODUS.

123

the seventh thou shalt let it rest and lie still, and the needy of
thy people shall eat together, and the residue thereof the wild
beast of the Ji '-eld sliall eat / so shalt thou do to thy vineyard, to
thine oliveyard. Six days thou shalt do thy work, and on the
seventh day thou shalt cease, to the intent that thine ox may rest,
and thine ass, and the son of thine hand-maid may respire, and
the sojourner. And all that I have said to you ye shall keep.
And the name of other gods ye shall not mention, it shall not
be heard upon thy mouth. And six years thou shalt sow thy
land, signifies the first state when the man of the church is
instructing in the truths and goods of faith. And shalt gather
together the produce thereof, signifies the goods of truth thence
derived. And in the seventh thou shalt let it rest and lie still,
signifies another state when the man of the church is in good,
and thereby in the tranquillity of peace. And the needy of thy
people sliall eat together, signifies conjunction by the good of
charity with those who are in few truths, and still desire to be
instructed. And the residue thereof the wild beast of the field
shall eat, signifies by those with them who are in the delights
of external truths. So shalt thou do to thy vineyard, to thine
oliveyard, signifies that so it is with spiritual good and with
celestial good. Six days shalt thou do thy works, signifies a
state of labor and combat when in external things which are to
be conjoined to internal. In the seventh day thou shalt cease,
signifies a state of good when in internal things, and its tran-
quillity of peace on the occasion. To the intent that thine ox
may rest, and thine ass, signifies tranquillity to external goods,
and truths at the same time. And the son of thine hand-maid
may respire, and the sojourner, signifies the state of life of those
who are in truths and goods out of the church. And all that I
have said to you ye shall keep, signifies that the precepts,
judgments, and statutes, ought to be done. And the name of
other gods ye shall not mention, signifies that they ought not
to think from the doctrine of the false. It shall not be heard
upon thy mouth, signifies that it ought not to be obeyed by any
affirmation.

9272. " Six years thoxi shalt sow thy land " — that hereby is
signified the first state when man is instructing in the truths
and goods of faith, appears from the signification of six years,
as denoting the first state of the man who is regenerating, see
below, n. 9274 ; and from the signification of sowing land, as
denoting when the truths and goods of faith are inseminating.
The reason why this is signified by sowing land is, because all
things which are of a field, of seed-time, and of its produce,
signify such things as are of the church in general, and as are
of a man of the church in particular, who is a man regenerated,
by the truths of faith and the good of charity from the Lord ;
hence it is that a field or ground in the Word signify those in

124

EXODUS.

[Chap, xxiii.

the church, who receive the truths and goods of faith, as a field
receives seed. Wherefore also in the Word mention is fre-
quently made of a field, of seed, of seed-time, of harvest, of
produce, of corn and wheat, and hence of bread, besides other
things which are of a field. He who does not know how the
case is with the state of heaven, believes no other than that
those things in the Word are mere metaphorical sayings and
comparisons, when yet they are real correspondences ; for when
the angels hold discourse concerning man's regeneration from
the Lord by the truths of faith and the goods of charity, on such
occasions in the world of spirits beneath appear fields sown,
fallow, and also harvests ; and this by reason that they cor-
respond. He who knows this, may also know that such things
in the world are created according to correspondences ; for
universal nature, that is, heaven, with the sun, the moon, the
stars, and earth with the subjects of her three kingdoms, cor-
respond to such things as are in the spiritual world, n. 2993.
5116, 5377; and that thus nature is a theatre representative of
the Lord's kingdom, n. 34S3 ; and that hence all things subsist,
which are in the natural world, n. 2987, 2989, 2990, 3002,
8211. From these considerations it is evident, whence it is that
those things which are of a field, that is which are sown in a
field, and reaped from a field, signify such things which are of
the church in general and in particular. That comparisons
also in the Word are from those things which correspond, see
n. 3579, 8989. That to sow land or a field, is to teacli and to
learn the truths and goods of faith which are of the church,
and that produce denotes the goods of truth thence derived,
may be manifest from several passages in the Word, as in
Isaiah, " Because thou hast forgotten the God of thy salvation,
therefore thou shalt plant plants of delight ; but with the shoot
of what is extraneous thou shalt sow it / in the d&y'thou shalt
make thy plant to grow, and in the morning thy seed to flourish,
a heap of harvest in the day of possession ; but desperate grief,"
xvii. 10, 11. In this passage such things are mentioned as grow
on the earth ; that nevertheless the holy things of the church are
meant by them is evident, namely, by planting plants ot* delights,
such tilings as favor the affections ; and by sowing the land
with a shoot of what is extraneous, the teaching truths not
genuine. And in Jeremiah, " Thus saith Jehovah to the man
[wr] of Judah and of Jerusalem, break up your fallow ground,
nor sow ye amongst thorns, circumcise yourselves to Jehovah,
and remove the foreskins of your heart," iv. 3, 4. That to sow
amongst thorns denotes to teach and learn truths, but which
the cares of the world, the deceitt'ulness of riches, and concu-
piscences, suffocate and render unfruitful, the Lord teaches
in Mark, chap. iv. 7, 18, 19 ; wherefore it is said that they
should circumcise themselves to Jehovah, and remove the fore-

9272.]

EXODUS.

125

skins of the heart, that is, that they should purify themselves
from such things as suffocate the truths and goods of faith and
render them unfruitful. That to circumcise has this significa-
tion, see n. 2039, 2056, 2632, 3412, 3113, 4462, 7045. The
like is signified hy sowing wheat and reaping thorns in Jere-
miah, chap. xii. 13. And in Micah, " I am weary with smiting
thee, with devastating hy reason of thy sins ; thou shalt sow
but not reap ; thou shalt tread the olive, but shalt not anoint
thee with oil ; and new wine, hut thou shalt not drink wine,"
vi. 13, 15. Where to sow and not to reap, denotes to be in-
structed in the truths of faith but without advancement. To
tread the olive but not to anoint himself, denotes to be in-
structed concerning the good of life, but still not to live in it.
To tread new wine but not to drink wine, denotes to be in-
structed concerning truths which are from good, but still not
to appropriate them to himself. That such things of the church
or of heaven, are signified by the above words, is evident from
what precedes, namely, that they should be so devastated on
account of their sins, for the wicked man and the sinner re-
ceives instruction, but [only] stores it up amongst scientifics,
which he presses forth from the memory to hunt after reputa-
tion, honors, and wealth, thus to serve an evil use and end.
Hence the truths and goods with which he has been instructed
lose their life of heaven, and become dead, and at length deadly.
And in Isaiah, " Blessed are ye that sow near all waters, that
send forth the foot of the ox and of the ass," xxxii. 20. Where
to sow near all waters, denotes to be instructed in all kinds of
truths which are from use. To send forth the foot of the ox and
of the ass is to be instructed in external goods and truths.
Again, " Jacob shall cause those that come to take root, Israel
shall blossom and flourish, so that the faces of the globe shall be
filled with produce. Thy teachers shall not be forced any longer
to fly away, and thine eyes shall have respect to thy teachers,
and thine ears shall hear a word from behind thee, saying, this
is the way, go ye in it. Then shall Jehovah give the rain of thy
seed with, which thou shalt sow the land, and bread of the pro-
duce of the earth, and it shall be fat and wealthy. Thy cattle
shall feed in that day in a broad meadow ; and the oxen and
asses that till the earth shall eat a mere mixture of grain. The
light of the moon shall be as the light of the sun, and the light
of the sun shall be seven-fold as the light of seven days, in the
day wherein Jehovah shall bind up the breach of His people,
and shall heal the wound of their plague," xxvii. 6 ; chap,
xxx. 20 to 26. That Jehovah giving the rain of seed with which
they should sow the land, and bread of the produce of the earth,
that feeding cattle in a broad meadow, that the oxen and the
asses that till the earth should eat a mere mixture of grain, that
the light of the moon being as the light of the sun, and this

126

EXODUS.

[Chap, xxiii.

6even-fold, signify snch things as are of the church, is clearly
evident to every one who weighs the expressions. Also that they
signify instruction in the truths and goods of faith ; for it in
said, thine eyes shall have respect to thy teachers, and thine
ears shall hear a "word, saying, this is the way, go ye in it. For
teachers are those who instruct, and the way in which they
should go is .truth of doctrine and good of life. But what sin-
gular the things specifically signify, is evident from the signifi-
cation of rain, of seed, of produce of land, of cattle, of a broad
meadow, of oxen and asses tilling the earth, of the mixture of

f;rain which they should eat. Also from the signification of the
ight of the moon and of the sun, likewise of seven-fold and
seven days. And whereas such things as relate to the church,
that is, which relate to doctrine and life, are signified by the
above expressions, it follows, that this should be done in the
day in which Jehovah shall bind up the breach of His people,
and shall heal the wound of their plague, for the breach of the
people denotes the false of doctrine gradually insinuating itself
from the improbity of teachers, from concupiscences, and
from other causes ; the wound of a plague denotes the evil of
life thence derived. Inasmuch as with the Israelitish and Jewish
people all things were representative of things celestial and Di-
vine, so also were fields and their produce, likewise vineyards,
olive-yards, and all plantations, as also herds and oxen, besides
mountains, hills, valleys, rivers, and other things which were
obvious to their senses. Hence it was that they were also en-
riched with such things, when they kept and did the statutes
and judgments, according to the promises in the Word through-
out, as in Moses, " If ye shall walk in My statutes and keep
My precepts and do them, / will give you rain in its time,
and the earth shall give its produce, and the tree of the field
shall give its frwt, Levit. xxvi. 3, 4. And in Zechariah,
"The vine shall give its fruit, andthe earth shall give its pro-
duce, and the heavens shall give their dew: whence it shall
come to pass, as ye have been a curse amongst the nations ye
shall be a blessing, viii. 12, 13. The contrary betel them,
when they worshipped other gods, for in this case they no longer
represented heavenly and Divine things, but infernal and
diabolical ; wherefore in this case there was no longer fruitt ill-
ness nor produce, but consumption and vastation, according to
these words in Moses, " If ye serve other gods, the anger of
Jehovah shall burn against you; He shall shut up the heaven
that there shall be no rain, and the earth shall not give its
produce," Dent. xi. 17. Again, " "When Jeshurun waxed fat,
Tie kicked, and forsook God ; they sacrifice to demons, to gods
whom they have not known ; wherefore a fire was kindled in
Mine anger, and 6hall burn even to the lowest hell, and shall
consume the earth and its produce," Deut. xxxii. 15, 17, 22

9273, 9274.J

EXODUS.

127

From these considerations now it is evident what is signified
by sowing the land, and by its produce, also whence it is that
such things are significative ; it is also evident what is signified
by those things in the following passages, "Jehovah setteth
the wilderness for a lake of waters, and a land of drought for
the going forth of waters ; He causeth the hungry to dwell
there, that they may sow the fields, and plant vineyards, and
make fruit of produce" Psalm cvii. 33 to 3S. Again, "All
people shall confess Thee, the land shall give its produce, God
shall bless us," Psalm lxvii. 5, 6, 7. And in Moses, "Jehovah
maketh His people to ride upon the high places of the earth,
and feedeth them with the produce of the fields / He maketh
them suck honey out of the rock of flint, and oil out of the
6tone of flint," Dent, xxxii. 13.

9273. " And shall gather its produce " — that hereby are
signified the goods of truth thence derived, appears from the
signification of gathering, as denoting after instruction to ap-
propriate to himself, for when to sow denotes to instruct and to
be instructed in the truths of faith, as has been just now shown
above, then to gather denotes to appropriate those things to
himself. Appropriation is effected when the truths which were
of doctrine, become of life; when they become of life, they
are ©ailed the goods of truth ; these are what are here signified
by produce.

9274. " And in the seventh thou shalt let it rest and lie
still " — that hereby is signified another state, when the man of
the church is in good, and thereby in the tranquillity of peace,
appears from the signification of the seventh year or the sab-
bath, as denoting when man is in good, and by good is led of
the Lord, see n. 8505, 8510, 8890, 8893 ; and from the signifi-
cation of letting the land alone, or not sowing it, as denoting
not to be led by truths, as before ; and from the signification of
letting it lie still, as denoting to be in the tranquillity of peace.
That the sabbath also was representative of a state of peace, in
which there is conjunction, see n. 849-1, for by the letting alone
and lying still as the rest of the land, was represented the rest,
tranquillity and peace, which appertain to those who are in good
from the Lord. That there are two states appertaining to the
man who is regenerating and becomes a church, namely the first
when he is led by the truths of faith to the good of charity, and
the other when he is in the good of charitv, see n. 7923, 7992,
8505, 8506, 8512, 8513, 8516, 8539, 8643" 8648, 8658, 8685,
S690, 8701, 8772, 9139, 9224, 9227, 9230. That those two
states appertain to man who is regenerating and becomes a
church, has been heretofore unknown, by reason especially
that the man of the church has not distinguished between truth
and good, thus neither between faith and charity ; also because
he has not distinctly perceived the two faculties of man, which

128

EXODUS.

[Chap, xxiii

are understanding and will ; and that the understanding seea
truths and goods, and that the will is affected by them and loves
them. Hence neither could he know, that the first state of the
man who is regenerating is to learn truths and to see them, and
that the other state is to will and to love them, and that they
are not appropriated to man until he wills and loves what he
has learnt and seen ; for the will is the man himself, and the
understanding is his, minister. If these things had been known,
it might have been known and perceived, that the man who
is regenerating is gifted both with a new understanding and a
new will from the Lord, and unless he be gifted with both, that
he is not a new man, for the understanding is only the sight of
the things which the man wills and loves, and thus, as was said,
is only a minister. Consequently that the first state of the man
who is regenerating is to be led by truths to good, and that the
other state is to be led by good, and that when he is in this
latter state, the order is inverted, and he is then led of the
Lord, consequentl}' he is then in heaven, and thereby in the
tranquillity of peace. This state is what is meant by the seventh
day, and by rhe seventh year, also by the jubilee, that is, by
the sabbath and by the sabbath of sabbaths, and by the land
resting at that time, according to these words in Moses. " Six
years thou shalt sow thy field, and six years thou shalt prunk
thy vineyard, and gatlier its produce / but in the seventh yeat
shall be a sabbath of sabbaths to the land ; a sabbath to Jehovah ;
thou shalt not sow thy field, and thou shalt not prune thy vine-
yard, that which springeth up of its own accord of thy harvest
thou shalt not reap," Levit. xxv. 3, 4, 5. And concerning the
jubilee, " In the year qf jubilee ye shall not sow, neither shall
ye reap that which groweth of its own accoi'd of it, neither shall
ye vintage what is separated of it," Levit. xxv. 11. lie whc
does not know any thing concerning the above two states
must needs be ignorant of several things which are contained
in the Word. lor in the prophetic Word especially both one
state and the other are distinctly described ; yea, neither can
lie comprehend the internal sense of the Word, and not even
several tilings which are in its literal sense, as these which the
Lord predicted concerning the last time of the church at thie
day existing, which is there called the consummation of the
age, as in Matthew, " Then they who are in Judea, let them
fee to the mountains ; he who is on the house, let him not come
down to take any thing out of his house. And he who is in the
field, let him not return back to take his clothes" xxiv. 16, 17,
18. And in Luke, " In that day, whosoever shall be on th«
house, and his vessels in the house, let him not go down to take
them I and whosoever is in the field, in like manner let him not
return, to the things which are behind him; remember lots wife,"
xvii. 31. 32. That the other state is here described, and that

9275, 9276.

EXODUS

129

none ought to return from it to the first, see n. 3650 to 3655,
5895, 5897, S505, 8506, 8510, 8512, 8516. That those states
are distinct, is involved also in these words in Moses, " When
thou shalt make a new house, thou shalt make a battlement to thy
roof. Thou shalt not sow thy vineyard and thy field mixedly.
Thou shalt notjplmgh with an ox and an ass together. Thou
shalt not wear a mixed garment of wool and linen together"
Deut. xxii. 8 to 12 ; Levit. xix. 19. By those words is signi-
fied, that he who is in a state of truth, that is, in the first
state, cannot be in a state of good, that is, in the other state,
thus neither vice versa. The reason is, because one etate is
the inverse of the other ; for in the first state man looks out of
the world into heaven, but in the other he looks out of heaven
into the world. For in the first state truths enter out of the
world through the intellectual principle into the will, and there
become goods, because of the love. But in the other state,
the goods so made go forth out of heaven through the will into
the intellectual principle, and there appear in the form of faith
This faith is what is saving, because it is from the good of love,
that is, by the good of love from the Lord ; for it is the faith ol
charity in form.

9275. " And the needy of thy people shall eat together " —
that hereby is signified conjunction by the good of charity with
those who are in few truths, and still desire to be instructed,
appears from the signification of eating together, as denoting
communication and conjunction, see n. 2187, 3596, 5643, 8001 ;
and from the signification of the needy, as denoting those who
are in few truths by reason of ignorance, and still desire to be
instructed, see n. 9253. And from the signification of people,
in this case the people of Israel, as denoting those who are of
the church, see n. 4286, 6862, 6637, 8805. From which con-
siderations it is evident, that by the needy of thy people eating,
is signified the conjunction of the church with those who are
in tew truths, and still desire to be instructed. The reason why
it is called conjunction by the good of charity is, because that
good conjoins, as will be seen in the article which now follows.

9276. " And the residue thereof the wild beast of the field
shall eat" — that hereby is signified by those with them who are
in the delights of external truth, appears from the signification
of the residue thereof, namely, of the needy of the people, as de-
noting what is left by them, thus what is after them, but in the
present case by them, because the subject treated of is con-
cerning the conjunction of the church with those who are in
few truths, and in this case with those who are in the delights
of external truth. That the conjunction of the church with
the latter is effected by the former, will be seen below. And
from the signification of eating, as denoting communication
and conjunction, as just above, n. 9275. And from the 6ignifi-

VOL. ix. 9

130

EXODUS.

[Chap, xxiin

cation of the wild beast of the field, as denoting those who are
in the delights of external truth. For beasts in the Word signify
the affections of truth and good ; the beasts which are of the
flock, the affections of internal truth and good, and the beasts
which are of the herd, the affections of external truth and good,
but wild beasts such affections as are of truth most external ;
for these affections in respect to internal affections are wild
beasts, for they are affections of things sensual, which are called
pleasures and delights. The reason why they are delights of
truth and not so of good is, because the sensual things which
by the body immediately communicate with the world, derive
scarce any thing from spiritual good, for corporeal and worldly
loves principally reside therein. That beasts in the Word sig-
nify affections of truth and good, see n. 45, 46, 142, 143, 246,
714, 715, 776, 1823, 2180, 2781, 3218, 3519, 5198, 9090.
That beasts which are of the flock, signify the affections of in-
ternal truth and good, and that those which are of the herd
signify the affections of external truth and good, see n. 5913,
8937, 9135. That sensual things communicate with the world,
and are extreme things, see n. 4009, 5077, 5089, 5094, 5125,
5128, 5767, 6183, 6201, 6310, 6311, 6313, 6315, 631S, 6564,
6598, 6612, 6614, 6622, 6624, 6844, 6845, 694S, 6949, 7442,
7693, 9212, 9216. From those things which have been shown
in the above passages, may be known what is the quality of the
sensual principle of man in respect to interior principles, namely
that it is as a wild beast. The subject treated of in this verse,
in the internal sense, is concerning those who are in the good
of charity, also concerning those who are in few truths and
still desire to be instructed, next concerning those who are in
the delights of external truth. These three kinds of men con-
stitute the church ; they who are in the good of charity con-
stitute the internal of the church ; but they who are in few
truths, and still desire to be instructed, thus who are in the
affection of truth from good, constitute the external of the
church ; but they who are in the delights of external truth are
the extremes, and make as it were the circumference, and close
the church. The conjunction of heaven with the human race,
that is, the conjunction of the Lord by [or through] heaven •
with man, is effected by those who are in the good of charity,
thus by the good of charity, for in that good the Lord is pre-
sent, for the Lord is that good itself. By [or through] that good
the Lord conjoins Himself with those who are in the affection
of truth, for die affection of truth is from good, and good, as
was said, is from the Lord. By [or through] these again the
Lord is with those who are in the delights of external truth, for
the delights appertaining to them are for the most part derived
from the loves of self and the world, and very little from spiritual
good Such is the communication of heaven with man, that

9276.]

EXODUS.

131

is, such the communication of the Lord by [or through]
heaven with him, consequently such the conjunction. That the
communication and conjunction of the Lord with the human
race is of such a sort, may be manifest from the consideration
that such is the influx with every man of the church, (by the
man of the church is meant one who is in the good of charity,
and hence in the truths of faith from the Lord, for charity in
which faith is grounded is the church itself appertaining to
man, because those principles are from the Lord), for the Lord
flows-in into that good, which is its internal, and by [or through]
that into the affection of truth, which is its external, and b}r [or
through] that affection into the delights of external truth, which
are in the extremes. As the case is with the man of the church
in particular, so also it is with the church in general, that is,
with all who constitute the church of the Lord. The reason is,
because the universal church before the Lord is as a man, for
the heaven of the Lord, with which the church acts in unity,
is before Him as one man, as may be manifest from what has
been shown concerning heaven as the Gkand Man, at the close
of several chapters in Genesis. In consequence of this, the case
is similar with the man of the church in particular, for the man
of the church in particular is a heaven, a church, and kingdom
of the Lord in the least effigy. Moreover the case with the
church is as with man himself, in that there are two fountains
of life appertaining to him, namely, the Hkart and the Lungs.
It is a known thing, that the first principle of his life is the heart,
and the second principle of his life is the lungs, and from these
two fountains all and singular things which are in man live.
The heart of the Grand Man, that is, of heaven and the church,
is constituted by those who are in love to the Lord, and in love
towards the neighbor, thus abstractedly from persons, is con-
stituted by the love of the Lord and the love of the neighbor;
but the lungs in the Grand Man, or in heaven and the church,
are constituted by those who from the Lord are in charity to-
wards the neighbor, and thence in faith, thus abstractedly from
persons, are constituted by charity and faith from the Lord;
but the rest of the viscera and members in that Grand Man are
constituted by those who are in external goods and truths, thus
abstractedly from persons, by external goods and truths, whereby
internal truths and goods may be introduced. As now the heart
first flows-in into the lungs, and into the viscera and members
of the body, so likewise the Lord by [or through] the good ot
love into internal truths, and by [or through] these into external
truths and goods. From these considerations it may be seen,
that there altogether ought to be a church in the earth, and
that without it the human race would perish, for it would be as
man when he dies, when the heart and lungs cease to be moved ;
for which reason it is also provided of the Lord, that there should

EXODUS.

[Chap, xxiii.

always be a church in the earths, where the Lord is revealed by
the Divine Truth which is from Him, which Divine Truth in
our earth is the Word. That this is the case, is believed scarcely
by any one at this day, because it is not believed that the all of
man's Life is through heaven from the Lord ; for he supposes
that life is in himself, and that it can subsist without connec-
tion with heaven, that is, by [or through] heaven from the Lord,
when yet this opinion is most false. Irom these considerations
it is now evident, how it is to be understood that conjunction
is effected by the good of charity with those who are in few
truths, and still desire to be instructed, and by [or through]
these with those who are in the delights of external truth, which
things are signified by letting the land alone, and its lying still
in the seventh year, and that in such case the needy of thy
people should eat together, and the residue thereof the wild
beast of the held should eat. But concerning the things above
mentioned, see what has been already shown, namely, that hea-
ven before the Lord is as one man, and that on this account hea-
ven is called the Grand Man, n. 1276, 2996, 2998, 3624 to 3619,
374L to 3751, 1218 to 4228. That the case is similar with re-
spect to the church of the Lord, because the kingdom of the
Lord in the earths is the church, which acts in unity with the
Lord's kingdom in the heavens, n. 4060, 7396, 9216. That
the man of the church is a heaven and a church in particular,
n. 1900, 1982 * 3624 to 3631, 3634, 3S84, 4292, 4523* 4524,
4625, 6013, 6057. That they who are in love to the Lord, and
in love towards the neighbor, constitute the province of the
heart in the Grand Man, and they who are in charity and thence
in faith from the Lord, constitute the province of the lungs,
n. 3635, 3883 to 3896. That the all of the life of man flows in
through heaven from the Lord, n. 2536, 2706, 2886 to 2889,
2893, 3001, 3318, 3484, 3742, 3743, 4151, 5846, 5850, 5986,
6053 to 6058, 6189 to 6215, 63U7 to 6327, 6466 to 6495,
6598 to 6626, 69S2, 69S5 to 6996, 7004, 7055, 7056, 7058,
7147, 7270, 7343 * 8321, 8685, 8701, 8717, 8728, 9110, 9111,
9216. That there is a connection of heaven with man, n. 9216 ;
and that without a church in the earths the human race must
perish, n. 468, 637, 2853, 4545.

9277. " So shalt thou do to thy vineyard, to thine olive
yard" — that hereby is signified that so it is with spiritual good
and with celestial good, appears from thesignification of a vine-
yard, as denoting the Spiritual Church, see n. 1069, 9139,
thus spiritual good, which is the good of charity towards the
neighbor, for this goodmakes the Spiritual Church. And from
the signification of olive-yard, as denoting the Celestial Church,
thus celestial good, which is the good of love to the Lord, for
this good makes the Celestial Church. What the Spiritual
Church is and its good, and what the Cek.-.ial Church is and

9277.]

EXODUS.

133

its good, and also what is the difference, see n. 2046, 2227,
2669, 2708, 2715, 271S, 2935, 2937, 2951, 3166, 3235, 3236,
3240, 3246, 3374, 3833 * 3887, 3969, 4138, 4286, 4493, 4585,
4938,5113,5150, 5922, 6296, 6366. 6427, 6435, 6500, 6647,
6648,7091,7233,7470 * 7978, 7992, S042, 8152, 8231, 8521.
That, olive-yard signifies the Celestial Church, and thus celes-
tial good, is manifest from the passages in the Word where
mention is made of the olive, as in Moses, " Thou shalt plant
vineyards and cultivate, but thou shalt not drink wine, neither
shalt thou gather together, because the worm shall devour it.
Thou shalt have olives in all thy border, but thou shalt not
anoint thyself with oil, because thine olive shall be shaken"
Deut. xxviii. 39, 40; where the subject treated of is concerning
the curse, if other gods were worshipped, and if the statutes
and judgments were not kept; olives in all thy border denote
the goods of celestial love which are from the Lord by [or through]
the Word in the whole church ; not to be anointed with oil
denotes not still to be in that good ; thy olives shall be shaken
denotes that that good should perish. In like maimer in Micah,
" Thou shalt tread the olive, but shalt not anoint thyself with
oil, and new wine [mustum] but shalt not drink wine," vi. 15.
A.nd in Amos, " I have smitten you with Wasting and mildew,
the most of your gardens, and your vineyards, and your fig-
trees, and your olives, the palmer- worm shall devour / nor yet
have ye returned to Me," iv. 9 ; where vineyards denote the
goods of faith, olives the goods of love, the punishment for the
non-reception of those goods is signified by the palmer-worm
devouring the olives. And in Habbakuk, The fig-tree shall
not flourish, nor shall there be produce in the vines, the work
of the olive-yard shall lie, and the field shall not yield food,"
iii. 17 ; where fig-tree denotes natural good, vine denotes spir-
itual good, olive-yard denotes celestial good, and field denotes
the church. And in Zechariah, " Two olives were near the
candlestick, one on the right hand of the bowl, and one near
its left hand; these two sons of pure oil were standing near
the Lord of the whole earth," iv. 3, 11, 14 ; where the two
olives near the candlestick denote good celestial and spiritual,
which are to the right hand and to the left of the Lord ; candle-
stick denotes the Lord as to Divine Truth. And in the book
of Judges, " Jot hain said to the citizens of Shechem, who
made Abimilech king, The trees went to anoint a king over
them, and said to the olive, reign thou over us ; but the olive
said to them, shall I make my fat to cease, which God and
men honor in me, and go to move myself above the trees.
And the trees said to the Jig-tree, go thou, reign over us, but
the fig-tree said to them, shall I make my sweetness to cease,
and my good produce, and go to move myself above the trees.
Then the trees said <o the vine, go thou, reign over us, but the

134

EXODUS.

[Chap, xxiii.

vine said to them, shall I make my new wine to cease, which
gladdens God and men, and go to move myself over the trees.
And all the trees said to the bramble, go thou, reign over us,
and the bramble said to the trees, if in truth ye urge me to be
a king over you, come and contide in my shade ; but if not,
let lire go forth from the bramble, and devour the cedars of
Libanus," ix. 7 to 16. What these words specilically involve,
cannot be known, unless it be known what is signified by the
olive, the tig-tree, the vine, and the bramble. The olive sig-
nifies the internal good of the Celestial Church, the fig-tree the
external good of that church, n. 4231, 5113, the vine the
good of the Spiritual Church, but the bramble spurious good ;
the words therefore involve, that the people, who in this case
are the trees, were not willing that celestial good, or spiritual
good, should reign over them, but spurious good, and that the
people chose this latter in preference to the former goods ; the
tire out of it is the evil of concupiscence ; the cedars of Libanus
which it would consume are truths of good. Inasmuch as the
olive signified the good of love from the Lord and to the Lord,
therefore the cherubs in the midst of the Jwuse or temple were
made of olive-wood, in like manner the doors to the oracle,
/addytum], 1 Kings vi. 23 to 33 ; for the cherubs and also the
doors of the oracle signified the guard and providence of the
Lord to prevent any passage to Himself except by the good of
celestial love, therefore they were of olive-wood. From these
considerations it may be manifest, whence it is that the taber-
nacle and altar io< / < anomti d with oil, also the priests, and after-
words the kings ; and whence it is that the oil of the olive was
for the lamps ; for oil signified the good of love from the Lord,
see n. 8S6, 372S, 4582, 4638, and anointing signified that hereby
they might represent the Lord.

927S. " Six days thou shalt do thy works " — that hereby is
signified a state of labor and of combat, when in external de-
lights which were to be conjoined to internal, appears from the
signification of the six days which precede the seventh, as de-
noting a state of labor and of combat, see n. 737, 900, 8510,
S88S, 8975 ; the labor and combat on the occasion aro sig-
nified by the works which were to be done in those days. By
the works of six days, and by rest on the seventh day, are sig-
nified those things which exist with man in his first and second
state during regeneration, and also which exist with him when he
is regenerated ; concerning the first and second state of man
during regeneration, see above, n. 9274, and concerning those
things which exist with him when he is regenerated, see
n. 9213 These things are done to the intent that external
things may be conjoined to internal ; for there is an exteraal
man, who 13 also called natural, and there is an internal man,
who is called spiritual ; the external man communicates with

9278.J

EXODUS.

135

the world, and the internal with heaven. Divine Order is, that
heaven should rule the world with man, and not the world hea-
ven with him, for when heaven rules the man, then the Lord
rules him. Man is born into this [principle], that he loves the
world and himself in preference to the Lord ; inasmuch as this
is opposite to the Divine Order, it must be inverted by regene-
ration, which is effected when the things which are of heaven
and of the Lord are more loved than the things which are of
the world and of self. This is the reason why the man who is
regenerated, and also who is in heaven, is alternately in ex-
ternals and in internals ; for hereby external things are disposed
to agreement with internal things, and at length to be subject to
them. When man is in externals, he is then in labor and
combat, for he is in the life which savors of the world, into
which the hells flow in from all sides, which hells continually
attempt to infest, yea, to subjugate those things which are of
heaven with man, but the Lord continually protects and libe-
rates. Hence then the labor and combat, which are signified
by the six days of the week in which works are to be done. But
when man is in internals, in this case, inasmuch as he is in
heaven with the Lord, labor and combat cease, and he is in the
tranquillity of peace, in which tranquillity also is effected con-
junction ; these are the things which are signified by the
seventh day. That the interiors of man are created according to
the image of heaven, and his exteriors according to the image
rf the world, and thus that man in a little form is a heaven, and
IS a world, thus according to the form of speaking amongst
the ancients, a microcosm, see n. 6057, consequently that it is
according to Divine Order, that the Lord by [or through] hea-
ven should rule the world with man, and in no case vice versa.
What is the quality of labor and combat when man is in ex-
ternals, may be manifest from this consideration, that he is
then in such a state as to be heated from the world, and to be
cold towards heaven, unless heaven be as the world, and that
hence he is in such a shade, that he cannot conceive otherwise,
but that external things flow-in into internal ; consequently that
the eye sees and the ear hears of themselves, and that their ob-
jects produce thoughts, and form the intellectual principle, and
hence that he can of himself believe and of himself love God,
consequently from the world see heaven ; from which fallacy he
can scarce be withdrawn, until he be elevated from things ex-
ternal into things internal, and thereby into the light of heaven.
He then first perceives, that the things winch are of the world
with him, thus which are of the body and its senses, see and
act by influx from heaven, that is, by [or through] heaven from
the Lord, and not at all from themselves. Hence it is evident,
whence it is that the sensual man believes that the all of his
life is from the world and from nature, that there is no hell,

136

EXODUS.

[Chap, xxiii.

neither heaven, and at length that there is no God ; consequently
whence it is that he laughs at every thing of the church so far
as concerns himself, but affirms so far as concerns the simple,
that they may be in other bonds than what are derived from
the laws. Hence it maybe known what it is to be in externals
and not at the same time in internals, and that man, when ho
is in externals, is in cold and in shade as to those things which
are of heaven and which are of the Lord ; and also hence it
may be known who in the world are intelligent and wise, namely,
they who are in the truth and good of the church, because
these savor of heaven ; also who are foolish and delirious, namely
they who are not in the good and truth of the church, because
they are in science only from the world ; and that such of
them, as by sciences of the world have confirmed themselves
against the truths and goods of the ' church, are more de-
lirious and foolish than the rest, howsoever they believe
themselves more intelligent and wiser than others, and call
them simple who are in the good of life from the truths of
doctrine, when yet the simplicity of these latter is wisdom be-
fore the angels, and these latter also after death are elevated
into angelic wisdom by the Lord. That this is the case, the
Lord also teaches in Matthew, " Therefore I speak by parables,
because seeing they do not see, and hearing they do not hear,
neither understand," xiii. 13,11. And in John, "I will send
the Spirit of Truth, whom the world cannot receive, since it does
not see Him, neither acknowledge Him ; yet a little while the
world shall see Me no more," xiv. 17, 19. That the world
cannot receive the Spirit of Truth, since it does not see Him,
neither knoweth Him, signifies that it will not acknowledge
the Lord by faith of the heart, because the external things
which are of the world will obscure ; hence who at this day
adores Him as the Lord of the whole heaven and earth, Matt,
xxv iii. 18 ; when yet all who are in the heavens, thus who are
in things internal, see the Lord as their only God.

9279. "And on the seventh day thou shalt cease" — that
hereby is signified a state of good when in things internal, and
tranquillity of peace on the occasion, appears from the signi-
fication of the seventh day or sabbath, as denoting when man
is in good, and by good is led of the Lord, concerning which
see n. 8195, 8510, 8891, 8893 ; and from the signification of
ceasing or resting from works, as denoting the tranquillity of
peace on the occasion ; concerning this state, see what was
said and shown above, n. 9274, 9271. But it may be expe-
dient briefly to say whence it is that man, when he is in good,
i6 then in things internal. The externals of man ark

FORMED TO THE IMAGE OF THE WORLD, BUT THE IN-
TERNALS TO THE IMAGE OF HEAVEN, See II. 6057 , wllCre-

fore also the externals receive those things which are of the

9279, 9280.]

EXODUS.

137

world, but the internals those things which are of hoaven ;
the externals which are of the world, are opened with man
from infancy even to manhood successively, in like maimer the
internals ; but the externals are opened by those things which
are of the world, whereas the internals by those things which
are of heaven. There are two [things or principles] which
are thus opened, namely, intellectual [things or principles] and
those of the will ; intellectual [things or principles] are opened by
those things which have reference to truth, and those of the will
by the things which have reference to good ; for all things which
are in the universe, as well those which are in the world, as
those that are in heaven, have reference to truth and to good ;
those things which have reference to truth are called scientifics
and knowledges, but those things which have reference to good
are called loves and affections. Hence it is evident what and of
what quality those things are, which open the life of man. As
to what concerns the internal man, which, as was said, is formed
to the image of heaven, the knowledges of the truth and good of
faith from the Lord, and hence of faith in the Lord, are what
open his intellectual [things or principles] ; and the affections
of truth and good, which are of love from the Lord, and hence
of love to the Lord, are what open those of his will, consequently
form heaven, thus in an image the Lord with him, for heaven
is an image of the Lord ; hence it is that heaven is called the
Grand Man, see n. 1276, 2996, 2999, 3624 to 3649, 3741 to
3751, 4218 to 4^28 ; and that man is formed to the image of
heaven and to the image of the world, n. 3628, 4523, 4524,
6314 ; and that a regenerate man and an angel is a heaven and
church in the least form, n. 1900, 3624, 3634, 3884, 4040,
4041, 4292, 4625, 6013, 6057, 6605, 6626, 8989. From these
considerations it may be manifest whence it is, that when man
is in good, he is then in things internal. But concerning the
opening of man's internals and externals, more will be said by
the Divine Mercy of the Lord, in what follows.

9280. " To the intent that thine ox and thine ass may
rest " — that hereby is signified the tranquillity of peace to ex-
ternal goods and truths at the same time, appears from the sig-
nification of resting, when concerning the seventh day or the
sabbath, asdenoting the tranquillity of peace, as just above, n.
9279 ; and from the signification of an ox, as denoting external
good, and of an ass, as denoting external truth, see n. 2781,
9135, 9255. That beasts signified affections and inclinations,
such as man lias in common with them, see n. 45, 46, 142,
143, 246, 714, 715, 776, 2179, 2180, 2781, 3218, 3519, 5198,
5913, 5939, 9090, 9135 ; and that in the sacrifices they were ap-
plied according to signification, n. 1823, 2180, 2805, 2807, 2830,
2860*, 3519 ; and-that all tilings which are in the world, in its
three kingdoms, were re_pi esentative of the spiritual and celestial

138

EXODUS.

[Chap, xxiii.

things of the Lord's kingdom, n. 1632, 1881, 2758, 2987 to
3003, 3213 to 3227, 3483, 3624 to 3649, 4939, 5116, 5427,
5428,5477,8211. And that they are correspondences of all,
n. 2987 to 3003, 3213 to 3226, 3337 to 3352, 3472 to 3485
3624 to 3649, 3745 to 3750, 3883 to 3896, 4039 to 4055, 4218
to 4228, 4318 to 4331, 4403 to 4420, 4523 to 4533, 4622 to
4634, 4652 to 4660, 4791 to 4806, 4931 to 4952, 5050 to 5062,
5171 to 5189, 5377 to 5396, 5552 to 5573, 5711 to 5727, 8615.
These things are collated into one, that hence it may be seen,
that not only all beasts, but also all things which are in the
world, correspond, and according to correspondences represent
and signify spiritual and celestial things, and in the supreme
sense the Divine things which are of the Lord. And hence of
what quality the ancient churches were, which were called re-
presentative churches, namely, that in singular their sacred
rites were represented the things which are of the Lord and of
His kingdom, thus which were of love and faith in Him. And
that on such occasions heaven was conjoined to the man of
the church by such things ; for internal things were presented
to view in heaven. The Word of the Lord was also given for
that end, for in it all and singular things, even to the smallest
ota, correspond and signify ; hence by the Word alone there is
connection of heaven with man. That this is the case, is known
to no one at this day ; wherefore the natural man, when lie reads
the Word, and enquires where the Divine [being or principle]
lies concealed therein, and when he does not tind it in the letter,
by reason of the vulgar style, begins first to hold it in low
estimation, and next to deny that it was dictated by the Divine
[being] Itself, and let down through heaven to man ; for he is
ignorant that the Word is Divine from the spiritual sense,
which does not appear in the letter, but still is in the letter,
and that that sense is presented to view in heaven when man
reads it holily, and that the subject treated of in that sense is
concerning the Lord and concerning His kingdom. These
Divine things are what render the Word Divine, and by [oi
through] which sanctity flows in through heaven from the Lord
even into the literal sense, and into the very letter itself .But
so long as man does not know what a spiritual principle is,
neither can he know what the spiritual sense is, thus neither
what correspondence is. And so long as man loves the world in
preference to heaven, and himself in preference to the Lord, he
is not willing to know those things nor to apprehend them ;
when yet all ancient intelligence was hence derived, and also
hence *is angelic wisdom. The mystic arcana, which several
diviners in the Word have vainly busied themselves in explor-
ing, only lie concealed therein.

9281. "And the son of thine handmaid may respire and the
sojourner" — that hereby is signified the state of life of those

9281.]

EXODUS.

139

who are in truths and goods out of the church, appears from
the signification of the son of a handmaid, as denoting those
who are in the affection of external truth, for by son is signified
truth, n. 489, 491, 533, 1147, 2623, 2813, 3373, 3704, 4257.
And by a handmaid external affection, n. 1895, 2567, 3835,
3849, 7780, 8993. And from the signification of a sojourner, as
denoting those who are willing to be instructed in the truths
and goods of the church, see n. 1463, 8007, 8013, 9196. The
reason why by the son of a handmaid and a sojourner are here
signified those who are out of the church is, because in what
precedes in this verse the subject treated of was concerning
those who are within the church, therefore they who are out
of the church, are meant by the sons of a handmaid, and they
who are not born within the church by sojourners, inasmuch
as the former are from an inferior bed [two], and the latter
from another stock. And from the signification of respiring,
as denoting a state of life as to the truths and goods of faith.
The reason why respiring signifies that state of life is, because
the lungs, whose [property] it is to respire, correspond to the
life of faith grounded in charity, which is spiritual life, n. 97,
1119, 3351, 3635, 3883 to 3896, 9229. Man has external
respiration and internal respiration ; the external is from the
world, but the internal is from heaven. When man dies, then
external respiration ceases, but internal respiration, which is
tacit and imperceptible during his life in the world, is contin-
ued to him ; this latter respiration is altogether according to the
affection of truth, thus according to the life of his faith. But
they who are in no faith, as is the case with those in hell,
derive respiration not from what is interior, but from what is
exterior, thus contrariwise, wherefore also they, when they ap-
proach to an angelic society, where there is respiration from an
interior principle, begin to be suffocated, and to become as
images of death, n. 3893 ; therefore they cast themselves head-
long down into their hell, where again they receive their former
respiration contrary to the respiration of heaven. Inasmuch as
respiration corresponds to the life of faith, therefore the life of
faith is also signified by soul n. 9050 ; from animation,

which is respiration. And therefore also it is called spirit [or
breath], as drawing the spirit [or breath] and emitting the spirit
[or breath], and hence also spirit [or breath] in the original
tongue is called from wind, and in the Word is compared to
wind, as in John, " The wind bloweth where it willeth, and thou
hearest its voice, but knowest not whence it cometh, or whither
it goeth ; so is every one that is generated of the spirit," iii. 8.
Hence also it is evident what is signified by what is written
of the Lord after the resurrection, when speaking with His dis-
ciples, " He hreathed upon them, and said to them, receive ye
the Holy Sjnrit," xx. 22.

140

EXODUS.

[Chap, xxiii.

9282. " And all that I have said to you ye shall keep "—
that hereby is signified that the precepts, the judgments, and
the statutes ought to be done, appeal's from the signification of
all that Jehovah said to them, as denoting all things which are
of life, which are of worship, and which are of the civil state.
The things which are of life, were called precepts, the things
which are of worship, statutes, and the things which are of a
civil state, judgments, n. 8972 ; and from the signification of
keeping or observing, as denoting to do, for by doing they are
observed. Inasmuch as those things which are of life, which
are of worship, and which are of the civil state, are not any
thing with man, so long as they are in his intellect alone, but
then appertain to him, when they are in the will, therefore it is
said in the Word throughout that they ought to he done, for to
do is of the will, but to know, to understand, to acknowledge
and believe, are of the understanding. These latter, however,
are not appertaining to man until they become of the will, nor
do they exist with him until they become of the understanding
from the will, for the esse [being] of man is to will, and the
existere is thence to acknowledge and believe. The things which
are and exist not so with man, are not appropriated to him, they
stand without, not yet received into the house. Thus neither
do they contribute any thing to the eternal life of man, for such
things, if they are not made of the life, are dissipated in the
other life ; those things only remaining which are of the heart,
that is, which are of the will and thence of the understanding.
This being the case, it is said in the Word throughout, that the
precepts and statutes ought to be done, as in Moses, " Ye shall
do My judgments, and snail keep My statutes to go in them.
AVherefore ye shall keep My statutes, and My judgments, which

Sa man do he shall live by them" Levit. xviii. 4, 5 ; also
att. v. 20 ; chap. vii. 24, 25, 26, 27 ; chap. xvi. 27 ; Johniii.
21, and in several other passages.

9283. " And the name of other gods ye 6hall not mention" —
that hereby is signified that they ought not to think from the
doctrine of the false, appears from the signification of name, as
denoting the all of faith and the all of worship in the complex,
see n. 2724, 3237, 6S87, 8274, 8882, in this case fhe all of the
doctrine of the false, inasmuch as by other gods are signified
falses, n. 4544, 7873, 8867 ; and from the signification of
mentioning, as denoting to think. The reason why mentioning
denotes to think is, because to mention is of the mouth, and by
'hose things which are of the mouth are signified those which
Are of the thought. The reason is, because the speech of u.an
flows from thought ; for man has speaking thought, and thought
not speaking. Speaking thought, is that with which speech
makes one, but thought not speaking is that with which speak-
ing thought and the speech thence derived makes one with the

9283— 9285.J

EXODUS.

141

sincere and the just, hut not one with the insincere and unjust ;
for thought not speaking is the superior or interior intellectual
principle of man proceeding from his will itself; but speaking
thought is the inferior or exterior intellectual principle formed
from the superior or interior to present to view, or to simulate
before the world, those things which are of justice and equity,
and which are of good and truth. Hence it is evident what is
the quality of a sincere and just man, and what the quality of
an insincere and unjust man, namely, that with the sincere and
just man the internal man is formed to the image of heaven, and
the external to the image of the world subordinate to heaven,
n. 9279. And that with the insincere and unjust man the in-
ternal man is formed to the image of hell, and the external to
the image of heaven subordinate to hell ; for by the external he
simulates [pretends] those things which are of heaven, and the
rational things which are from heaven, he applies to favor con-
cupiscences, and also to deceive. From these considerations if
is manifest, that the states of life appertaining to the just and
unjust are inverted in respect to each other.

9284. " It shall not be heard upon thy mouth " — that hereby
is signified that it ought not to be obeyed by any affirmation,
appears from the signification of hearing, as denoting to obey,
see n. 2542, 3S69, 4652 to 4660, 5017, 7216, 8361; and from
the signification of not being upon the mouth, when concerning
the doctrine of the false, which is signified by the name of other
gods, as denoting not to affirm. The reason why the name of
other gods was not to be mentioned, nor heard upon the mouth
was, that the celestial and Divine things of the Lord might be
represented by all the statutes, judgments and precepts which
were commanded. They were also represented so long as Jeho-
vah was named and worshipped, for in this case the Divine
[being or principle] of the Lord was present and heaven with
Him ; but when other gods were named and worshipped, in this
case infernal things were represented, for spirits from the hells
were present, who were willing to be worshipped as gods ; for
they who are in the hells are continually eagor about this, inas-
much as the loves of self and of the world are there the ruling
loves, see n. 7375, 8318.

9285. Yerses 14, 15, 16, 17, 18, 19. Three times thou shall
keep a feast to 2£e in the year. The feast of unleavened bread
thou shalt keep / seven days thou shalt eat unleavened bread, as
I have commanded thee, to the stated time of the month Abib,
because in it thou earnest forth out of Egypt ; and My faces
shall not be seen empty. And the feast of harvest of the first-
fruits of thy works, which thou hast sown in the field. And the
feast of gathering together in the going out of the year, in thy
gathering together thy works out of the field. Three times in
the year shall every male of thine be seen to the faces of the

142

EXODUS.

[Chap, xxiii

Lord Jehovah. Thou shalt not sacrifice upon what is leavenea
the Hood of My sacrifice ; and the fiat of My feast shall not pass
the night even to the morning. The first of the first-fruits of
thy ground thou shalt bring into the house of Jehovah thy God.
Thou shalt not boil a kid in the milk of its mother. Three
times thou shalt keep a feast to Me in the year, signifies the
worship of the Lord and thanksgiving permanent on account
of liberation from damnation. Ihe feast of unleavened bread
thou shalt keep, signifies purification from falses. Seven days,
signifies a holy state on the occasion. Thou shalt eat unleavened
bread, signifies the appropriation of good purified from falses.
As I have commanded thee, signifies according to the laws of
order. To the stated time of* the month Abib, signifies from the
beginning of a new state. Because in it thou earnest forth out
of Egypt, signifies liberation from infestation by falses. And
My faces shall not be seen emptj', signifies reception of truth
from mercy, and thanksgiving. And tiie feast of harvest of the
first-fruits of thy works, which thou hast sown in the field,
signifies the worship of the Lord and thanksgiving on account
of the implantation of truth in good. And the feast of gathering
together in the going forth of the .year, in thy gathering together
thy works out of the field, signifies worship from a grateful
mind [animus'] on account of the implantation of good thence
derived, thus on account of regeneration and plenary liberation
from damnation. Three times in the year shall every male of
thine be seen to the faces of Jehovah, signifies the continual
appearance and presence of the Lord thereby, also in the truths
which are of faith. Thou shalt not sacrifice upon what is leavened
the blood of My sacrifice, signifies that the worship of the Lord
from the truths of the church ought not to be commixed with
falses derived from evil. And the fat of My feast shall not pass
the night even to the morning, signifies the good of worship
not grounded in the proprium but from the Lord always new.
The first of the first-fruits of thy ground thou shalt bring into
the house of Jehovah thy God, signifies that all the truths of
good and goods of truth are holy, because from the Lord Alone.
Thou shalt not boil a kid in the »iilk of its mother, signifies
that the good of innocence of a latter state ought not to be
conji lined with the truth of innocence of a former state.

9286. "Three times thou shalt keep a feast to Me in the
year " — that hereby is signified worship of the Lord and thanks-
giving permanent by reason of liberation from damnation, ap-
pears from the signification of keeping a feast, as denoting the
worship of the Lord from a glad mind by reason of liberatiou
from damnation, see n. 7093 ; and from the signification of
three times in the year, as denoting a full state even to the end ;
lor three signifies what is full from beginning to end, n. 2788,
4495, 7715, 9198 ; and year signifies an entire period, n. 2906,

9286—9289.

EXODUS.

143

7839, 8070 ; in this case therefore plenary and entire libera-
tion ; for by the feast of unleavened bread is signified purifica-
tion from false9 ; by the feast of harvest the implantation of
truth in good ; and by the feast of gathering together the im-
plantation of good thence derived, thus plenary liberation from
damnation ; for when man is puritied from falses, and then
introduced by truths into good, and at length when he is in
good, he is then in heaven with the Lord, consequently he is
then fully liberated. The successive steps [or degrees] of libe-
ration from damnation are as the successive steps [or degrees]
of regeneration, for regeneration is liberation from hell, and
introduction into heaven by the Lord; for the man who is re-
generating, is first purified from falses, then the truths of faith
appertaining to him are implanted in the good of cliarity, and
lastly tins good itself is implanted, and when this is done, the
man is regenerated, and is then in heaven with the Lord ;
* wherefore by the three feasts in the year was also signified the
worship of the Lord and thanksgiving on account of regenera-
tion. Inasmuch as those feasts were instituted for the continual
remembrance of those things, therefore it is said worship and
thanksgiving permanent, for those things of worship, which are
the chief or principal, ought continually to remain ; those things
which remain continually are those which are not only inscribed
on the memory, but also on the life itself, and in such case are
said to reign universally with man, see n. 5949, 6159, 6571
3853 to 8858, 8865.

9287. " The feast of unleavened bread thou shalt keep " —
that hereby is signified worship and thanksgiving by reason of
purification from falses, appears from the signification of the
preceding words, as denoting the worship of the Lord and
thanksgiving on account of liberation from damnation, see
just above, n. 9286 ; and from the signification of unleavened
bread, as denoting purification from falses, for by leaven is
signified the false, and thus by unleavened or unleavened bread,
good purified from falses, n. 2342, 8058. Concerning this
feast, which is also called the passover, see below, n. 9292,
9294.

9288. " Seven days " — that hereby is signified a holy state,
appears from the signification of seven, as denoting what is holy,
see n. 395, 433, 716, 881, 5265, 5268 ; and from the signifi-
cation of days, as denoting states, see n. 23, 487, 488, 493,
2788, 3462, 3785, 4850, 5672, 5962, 7680, 8426, 9213.

9289. " Thou shalt eat unleavened bread " — that hereby is
signified the appropriation of good purified from falses, appears
from the signification of eating, as denoting appropriation, see
n. 3168, 35y6, 4745 ; and from the signification of unleavened
bread, as denoting good purified from falses, see just above, n
9287.

144

EXODUS.

[Chap, xxiii

9290. " As I liave commanded thee " — that hereby is signi-
fied according to the laws of order, appears from the significa-
tion of commanding, when from the Lord, as denoting the
Divine Truth proceeding from Him, for this contains and
teaches the precepts [or commands] of life and of worship.
This Divine Truth is order itself in the heavens, and truths are
the laws of that order, n. 1728, 1919, 2258, 2447, 5703, 7995,
8700, 8988 ; hence it is evident that by the words, "As I have
commanded thee," is signified according to the laws of order.

9291. " To the stated time of the month Abib "—that here-
by is signified from the beginning of a new state, appears from
the signification of the month Abib, as denoting the beginning
of a new state, see n. 8053.

9292. " Because in it thou earnest forth out of Egypt " — that
hereby is signified liberation from infestation by faises, appears
from what has been said and shown concerning the going forth
of the sons of Israel out of Egypt, see n. 7107, 7110, 7126, 7142,
7220, 7228, 7240, 7278, 7317, 8866, 9197. In which passages
it may be seen, that by the abiding of the sons of Israel in
Egypt, was signified the infestation of the spiritual, that is, of
those who were of the Lord's Spiritual Church, by internals,
and their protection by the Lord, and that by their going forth
out of Egypt was signified liberation thence. And that by
reason of that thing, the passover was instituted, which is the
feast of unleavenea bread, see n. 7093, 7867, 7995.

9293. "And My faces shall not be seen empty" — that
hereby is signified the reception of good from mercy, and
thanksgiving, appears from the signification of the faces of
Jehovah, as denoting good, mercy, peace, see n. 222, 223,
5585, 7599. And from the signification of not seeing empty,
or without a present [gift or ottering], as denoting testification
on account of the reception of good, and thanksgiving, for the
presents which were ottered to Jehovah, signified such things as
are ottered to the Lord by man from the heart, and are accepted
by the Lord. The case with presents is as with all the other
actions of man ; the actions of man are only gestures, and
viewed abstractedly from the will are only motions variously
formed, and as it were articulated, not unlike the motions of a
machine, thus inanimate ; but actions viewed together with the
will are not such motions, but are forms of the will shown be-
fore the eyes, for actions are nothing else but testifications of
such things as are of the will ; and they also have their soul or
their life from the will ; wherefore of actions the like maybe
said as of motions, namely, that nothing lives in actions except
the will, as nothing in motions except theconatus [tendency or
effort]. That this is the case is also known unto man, for he
who is intelligent does not attend to the actions of a man. but
oniy f> the will, from which, by which, and for the sake of whir ■

9293.]

EXODUS.

145

the actions exist; yea, he who is wise scarce sees the actions,
but the quality and quantity of will which is in the actions.
The case is similar in respect to presents, that in them the will
is viewed by the Lord ; hence it is that by presents to Jehovah,
that is, things offered to the Lord, are signified such things as
are of the will, or of the heart ; the will of man is what is called
the heart in the Word. From these considerations it is also
evident how it is to be understood, that every one is to receive
judgment in the other life according to his actions or his works,
Matt. xvi. 27, namely, that it is to be according to those things
which are of the heart and thence of the life. That such things
are signified by presents offered to Jehovah, is evident from the
Word, as in David, " Sacrifice and present Thou hast not willed,
burnt-offering and sacrifice of sin Thou hast not asked, to do
Thy will, my God, I have desired," Psalm xl. 6, 8. And in
Moses, " Jehovah your God, He is God of gods and Lord of
lords, who doth not accept faces, and doth not ?'eceive a present,"
Deut. x. 17. And in Matthew, " If thou offerestthy present
[or gift] upon the altar, and with this rememberest that thy
brother hath aught against thee, leave there the present before
the altar, and go away, first be reconciled to thy brother, ana
then coming offer thy present" v. 23, 24. Hence it is evident,
that presents offered to the Lord were testifications of such
things as are offered by the heart, which are the things of faith
and charity ; to be reconciled to a brother denotes charity to-
wards the neighbor. Again, " There came wise men from the
east, and brought presents to the Lord who was born, namely,
gold, frankincense, and myrrh," ii. 11. Where by gold, frank
incense, and myrrh, are signified all things which are of the
good of love and faith to the Lord, gold the things which are of
the good of love, frankincense the things which are of the good
of faith, and myrrh the things which are of each in externals.
The reason why the wise men from the east offered those things
was, because with some of the orientals from ancient times there
remained the science and wisdom of the ancients, which con-
sisted in understanding and seeing celestial and Divine things
in those which are in the world and upon the earth ; for it was
known to the ancients, that all things corresponded and repre-
sented, and hence were significative, as is also evident from
the most ancient books and monuments of the Gentiles ; hence
it was that they knew that gold, frankincense, and myrrh,
signified the goods which were to be offered to God. They
knew also from their prophecies which were of the ancient
church, concerning which see n. 2686, that the Lord was to
come into the world, and that at that time a star was to appear
to them, concerning which star also Balaam prophesied, who
was likewise from the sons of the east, Num. xxiv. 17, see n.
3762. A star also signifies the knowledges of internal good and

VOL. IX. 10

146

EXODUS

[Chap, xxiii.

truth which are from the Lord, n. 2495, 2849, 4697. And in
David, "The kings of Tarshish and of the isles shall bring a.
■present, the kings of Sheba and of Seba shall bring a gift, and
all kings shall bow themselves, and all nations shall serve Him,"
Psalm lxxii. 10, 11 ; which things were said of the Lord. By
bringing a present and a gift is signified the good of love and
of faith ; for Tarshish signifies the doctrinals of love and of
faith, n. 1156 ; Sheba and Seba, the knowledges of good and of
truth, n. 1171, 3240 ; kings, the truths of the church, n. 1672,
2015, 2069, 3009, 4581, 4966, 5044, 5068, 6148 ; and nations
the goods of the church, n. 1159, 1258, 1259, 1260, 1416, 1849,
4574, 6005, 8771. Hence it is evident what is meant by all
kings bowing themselves, and all nations serving Him. And in
Isaiah, " They shall announce My glory in the nations, then
they shall bring all your brethren out of all nations a present to
Jehovah upon horses ; upon a chariot, and upon chambered
coaches, and upon mules, and upon post-boys, to the mountain
of My holiness Jerusalem, as the sons of Israel bring a present
in a clean vessel to the house of Jehovah" lxvi. 19, 20. He who
is unacquainted with the internal sense of the "Word, may be-
lieve that these things were said of the Jews, and that they
were thus to be brought to Jerusalem by the nations. But they
are the good things of love and faith in the Lord, which are
thus prophetically described, and which are meant by a pre-
sent. The horses, the chariot, the chambered coaches, the mules
and post-boys, on which they were to be brought, denote the
intellectuals, doctrinals, and scientifics of truth and of good, as
is evident from their signification, as of horses, n. 2760, 2761,
2762, 3217, 5321, 6125, 6401, 6534, S029, 8146, 8148; and
from the signification of chariots, n. 5321, 5945, 8146, 8148,
8215 ; and from the signification of mules, n. 2781. And in
Malachi, "He shall sit melting and purging silver, and lie
shall purify the sons of Levi, and shall defecate as gold and
silver, that t/iey may bring to Jehovah an offering in justice :
tlien shall the offering of Judah and of Jerusalem be sweet to
Je/iovah, according to the dags of an age, and according to former
years," iii. 3, 4. Inasmuch as by an ottering [or present] ottered
to Jehovah, is signified the good of love and of faith, therefore
it is said, that they bring to Jehovah an ottering [or present] in
justice, and that in such case it will be sweet to Jehovah. To
purify the sons of Levi, and to defecate thein as gold and
silver, signifies the purification of good and truth from evils and
falses. The sons of Levi are those who are in faith and charity,
thus who are of the Spiritual Church, n. 3875, 4497, 4502,
4503. Judah is the good of celestial love, thus denotes those
who are in that good, n. 3654, 3S81.

9294. "And the feast of harvest of the first-fruits of thy
works which thou hast sown in the field " — that hereby issigni-

9294.]

EXODUS.

fied the worship of the Lord and thanksgiving by reason of (lie
implantation of truth in good, appears from the signification
of a feast, as denoting the worship of the Lord and thanks-
giving, see above, n. 9286, 9287 ; and from the signification
of harvest, as denoting the fructification of truth, thus its
implantation in good; and from the signification of first-fruits
or beginnings of works, as denoting those things which are the
ultimate of instruction and the first of life, of which we shall
speak presently; and from the signification of of sowing, as denot-
ing to instruct, see n. 9272 ; and from the signification of field,
as denoting the church as to good, thus the good of the church,
see n. 2971, 3500, 3766, 7502, 9139, 9141. From which con-
siderations it is evident, that by the feast of harvest, of the first-
fruits of thy works which thou hast sown in thy field, is sig-
nified the worship of the Lord and thanksgiving by reason of
the implantation of truth in good. That these things are sig-
nified by this feast, is manifest from what was said above, n.
92S6, namely, that three feasts were instituted on account of
the liberation of man from damnation, thus on account of rege-
neration, for by regeneration man is liberated from hell, and is
introduced into heaven ; wherefore the first feast, which was
called the feast of unleavened bread, signifies purification from
falses ; this [second] feast therefore signifies the implantation
of truth in good, and the third feast the implantation of good.
For during man's regeneration, he is first purified from the falses
which are derived from the evil of self-love and the love of the
world, which is effected by being instructed concerning evil,
concerning hell, and concerning damnation, also concerning
good, concerning heaven, and concerning eternal happiness ;
and by thus suffering himself to be withheld from doing, willing,
and thinking evils. When the ground is thus prepared, then
the truths of faith are inseminated, for they are not before
received ; but the truths which are inseminated must be im-
planted in good, since they have no ground in any other prin-
ciple, neither can they fix root in any other principle ; they are
implanted in good, when man wills truth, loves it, and does it.
Tin's state of regeneration or of liberation from damnation is
signified by this feast, which is called the feast of harvest of
first-fruits of works ; for harvest signifies truths producing good.
When truths are implanted in good, then man is no longer led
of the Lord by truths, but by good, which is effected when he
wills good and does good from the affection of love, that is,
from charity. This state of the regeneration or of liberation
from damnation is signified by the third feast, which is called
the feast of gathering together. These three feasts were also
called the feast of the passover, the feast of weeks, and the feast
of tabernacles, concerning which, see Exod. xxxiv. 18 to 23 ;
Levit. xxiii. 1 to the end ; Deut. xvi. 1 to the end. Similar

148

EXODUS.

[Chap, xxiii.

things to those represented by these three feasts were repre-
sented by the bringing forth of the sons of Israel out of the
land of Egypt, by their introduction into the land of Canaan,
and by habitation there. For by the bringing forth of the
sons of Israel out of the land of Egypt, the like was repre-
sented as by the first feast, which was named the passover.
That this is the case, may be seen from what has been shown
concerning the passover, n. 7093, 7S67, 7995 ; for the bringing
forth of the sons of Israel, on account of which that feast was
instituted, signified the liberation of those who were of the
Spiritual Church from the falses whereby they were infested,
n. 7240, 7317, 9197. But by the introduction of the sons of
Israel into the land of Canaan, a like thing was represented as
by this second feast, which was called the feast of the first-fruits
of works, and also the feast of weeks, namely, the implantation
of truth in good ; for the land of Canaan denotes the church as
to good, thus the good of the church, n. 1607, 3038, 3481,
3686, 3705, 4240, 4447, 4517, 5136, 6516 ; and the sons of
Israel, abstractedly from persons, are spiritual truths, n. 5414,
5879, 5951. The like also was represented by the habitation
of the sons of Israel in the land of Canaan, as by the third feast,
which was called the feast of the gathering together of the fruits
of the earth, and of the gathering together out of the threshing-
floor and the wine-press, also the feast of tabernacles, namely,
the implantation of good and thereby life in heaven. From these
considerations it is now evident why three feasts were instituted,
namely, that it was on account of the bringing forth of the
human race, who are willing to receive new life from the Lord,
out of hell, and their introduction into heaven ; and this of the
Lord by His coming into the world.

9295. That this second feast, which was called the feast of
harvest of the first-fruits of works, also of the first-fruits of
wheat, likewise the feast of weeks, signifies the implantation
of truth in good, is manifest from its institution, concerning
which it is tli us written in Moses, " Say to the sons of Israel,
when ye Bhall come into the land which I give you, and shall
reap its harvest, }'e shall bring the first sheaf of the first-fruits
of your harvest to the priest, who shall shake the sheaf before
Jehovah, to the well-pleasing of you; on the morrow of the
sabbath the priest, shall shake it ; and ye shall offer in that day
the son of a lamb for a burnt offering, also a ineat-o fieri ng and
libation ; but bread or the ear [of corn] parched or green ye
shall not eat even to the self-same day. Then ye shall reckon
to yourselves from the morrow of the Babbath, from the day in
which ye brought the sheaf of shaking, there shall be seven
entire sabbaths, even to the morrow of the seventh sabbath
ye shall reckon fifty days, and ye shall offer a new present to
Jehovah, from your habitations ye shall otter the bread of shak

9295.]

EXODUS.

149

ing, it shall be baked leavened, the first-fruits, to Jehovah •,
ye shall offer besides the bread seven lambs, one heifer, and
two rams, for a burnt-offering, with their meat-offering and
libation,"' Levit. xxiii. 10 to 21; Dent. xvi. 9 to 12. That
each of these words are significative, cannot be known but from
their internal sense ; in that sense the seeds which are sown in
the field are the truths of faith which are implanted in good ;
by the harvest is signified their coming to maturity when goods
are thence derived, for wheat and barley denote goods, and the
spike or ear in which they are denote truths thus adjoined to
goods; the sheaf is a series and collection of such things, for
truths are arranged as it were into sheaves ; shaking denotes vivi-
fication, for truths are not living in man until they are in good ;
the priest, who was to shake the sheaf, that is who vivified
the goods of truth, represented the Lord, for from Him is the
All of life ; this being done on the morrow of the sabbath sig-
nified the holy [state] of the conjunction of good and truth;
its not being before allowed to eat bread, the parched ear, or
the green ear, signified the life of good and its appropriation
not sooner ; bread is the good of love, the parched ear is the
good of charity, the green ear is the good of truth, and to eat
is to appropriate ; by reckoning thence seven sabbaths even to
the feast, which was held on the fiftieth day from thence, was
signified the plenary implantation of truth in good even to the
first of a new state ; the leavened bread, which was offered on
the occasion, signified good not yet fully purified ; the shaking
of it signified vivifi cation ; the burnt-offering of lambs, a heifer,
and rams, with the meat-offering and libations, signified the
worship of the Lord from the quality of that good. These are
the things which are signified by this feast, and by those things
which were performed ; from which considerations it is evident
that the second state of liberation from damnation, which
was a state of the implantation of truth in good, was signified.
Inasmuch as this feast was called the feast of the first-fruits of
harvest, it is to be noted what harvest signifies in the Word.
The field, in which is harvest, in an extended sense signifies the
whole human race, or the whole world ; in a less extended
sense the church ; in a sense still less extended the man of the
church; and in a less extended sense still, the good which is
in the man of the church, for this receives the truths of faith,
as a field seeds. From the signification of field it is evident
what is signified by harvest, namely, that in the most extended
sense it signifies the state of the whole human race as to the re-
ception of good by truth, in a less extended sense the state of
the church as to the reception of the truths of faith in good ; in
a stricter sense the state of the man of the church as to that re-
ception ; and in a still stricter sense the state of good as to the
veception of truth, thus the implantation of truth in good.

150

EXODUS.

[Chap, xxiii

From these considerations it may be manifest what is signified
by harvest in the following passages, as in Matthew, " He who
soweth the good seed is the Son of Man ; the^VZ^is the world ;
the seed are the sons of the kingdom ; the tares are, the sons of
the wicked one ; the enemy who soweth them is the devil ; the
harvest is the consummation of the age ; but the reapers are
the angels," xiii. 37, 38, 39 ; good seed denotes the truths of
faith from the Lord ; the Son of Man is the Lord as to the
truths of the church ; the world, which is the field, is the
whole human race ; the sons of the kingdom, who are the seed,
are the truths of faith of the church ; the sons of the evil king-
dom, who are tares, are the falses of faith of the church ; the
devil, who is the enemy and soweth them, is hell ; the consum-
mation of the age, which is the harvest, is the last state of the
church as to the reception of the truths of faith in good ;
the angels, who are the reapers, are truths from the Lord. That
such tilings are signified by the above words of the Lord, may
be manifest from their internal sense, treated of in the explica-
tions throughout. From the above words it is also evident
how the Lord, when He was in the world, spake, namely, that
it was by significatives, to the intent that the Word might not
only be for the world, but also for heaven. And in the Apoca-
lypse, " An angel went forth from the temple, crying with a
great voice to him who sat on the cloud, send thy sickle and
reap, because the hour of reaping is come to thee, because the
harvest of the earth is dried: therefore lie that sat on the cloud
sent His sickle into the earth, and the earth was reaped," xiv.
15, 16 ; where harvest also denotes the last state of the church
as to the reception of the truths of faith in good. And in Joel,
"The priests, the ministers of Jehovah, mourned, the field is
devastated, the earth hath mourned because the corn is devas-
tated, the new wine is dried up, the oil languisheth, the hus-
bandmen are ashamed, the vintagers have howled over the
wheat and over the barley, and because the harvest of the field
is perished," i. 9, 10, 11 ; where the vastation of the church
is described, as to the truths of faith and the goods of charity,
by such things as are of the field, the vineyard, and olive-yard ;
the church itself is the field, and its last state, which was
called by the Lord the consummation of the age, is the harvest.
Again, in the same prophet, " Send in the sickle, because the
harvest is ripe ; come ye, descend, because the wine-press is
full, the lakes overflow because their wickedness is great,"
iii. 13 ; where bv harvest is signified the consummation of the
age, or the last state ot the devastated church. And in Jere-
miah, 4i Cut off him that soweth from Babel, and him that la y-
eth hold on the sickle in time of harvest" 1. 16. Again, " The
daughter of Babel is as a corn-floor, it is the time to thresh her,
yet a little and the time of harvest cometh," li. 33 ; where the

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EXODUS.

151

time of harvest denotes the last state of the church. And in
Jsaiah, " Howl ye ships of Tarshish, because Tyre is devas-
tated, that there is no house, neither any that entereth, the in-
habitants of the island are silent, the merchant of Zidon, that
passeth the sea, they have tilled thee, and by many waters the
seed of Sihor, the harvest of the Nile is her produce, that
she should be the mart of nations," xxiii. 1, 2, 3. The holy
things of the church, which are here described, cannot be
known to any one except from the internal sense; every one
knows that the holy things of heaven and of the church are in
the Word throughout, and that hence the Word is holy. The
subject treated of'in the sense of the letter in the above passage
is concerning the merchandise of Tyre and Zidon, which are
not holy things without an interior holy sense ; but what they
signify in this latter sense, i's evident if they be unfolded ;
the ships of Tarshish are the doctrinals of truth and good;
Tyre and Zidon are the knowledges of good and truth ; there
being no house that any might enter, denotes that there was no
longer any good in which truth could be implanted; the in-
habitants of the island who were silent denote more remote
goods ; the seed of Sihor is scientific truth ; the harvest of the
Nile, its produce, denotes the good thence derived out of the
church.

9296. " And the feast of gathering together in the going
forth of the year, in thy gathering together thy works out of
the field " — that hereby is signified worship from a grateful
mind on account of the implantation of good thence, thus oii4
account of regeneration and plenary liberation from damnation,
is manifest from the signification of a feast, as denoting the
worship of the Lord and thanksgiving, see above, n. 9286,
92ST, 9294, thus worship from a grateful mind ; and from the
signification of gathering together, when it is said of the im-
plantation of truth in good, as denoting the implantation itself
of good; and from the signification of the going forth of the
year, as denoting an end of works ; and from the signification
of the expression, in thy gathering together thy works out ot
the field, as denoting the enjoyment and use of all things which
are implanted in good ; for by works are signified not only those
things which are of the held, but also those which are of the
vineyard and olive-yard, thus which are of the fruit of the earth,
as is evident from the description of this feast in Moses, " The
feast of tabernacles thoushalt make to thyself seven days, when
thou hast gathered together from thy corn-floor and from thy
wine-press : and Jehovah thy God shall bless thee in all thy
produce, and in every toork of thine hands," Deut. xvi. 13, 15 ;
and in another place, " In the fifteenth day of the seventh
month, when ye shall have gathered together the fruit of the
earth, ye shaL keep a feast to Jehovah seven days,"Levit. xxiii.

152

EXODUS.

[Chap, xxiii.

39. Inasmuch as by this feast is signified the worship of the
Lord from a grateful mind by reason of the implantation of
good, aud thus by reason of a plenary liberation from damna-
tion, it may be expedient here first to explaiu what the implan-
tation of good is. It has been above shown throughout, that
man has two faculties of life, namely, understanding and will,
and that the understanding is dedicated to the reception of troth,
and the will dedicated to the reception of good ; for there are
two [things or principles], to which all things in the universe,
both in heaven and the world, have reference, namely, truth and
good ; hence also it is evident, that those two [things or prin-
ciples] constitute the life of man, and that the truth of faith
and the good of charity constitute his new life, and that unless
each be implanted in man, he has not new life. In what man-
ner the truth which is of faith is inseminated and implanted in
man, is a thing known in the church ; but it is not as yet so
well known in what manner the good which is of charity is im-
planted. Man, when he is an ir fant, receives at that time good
from the Lord, which good is the good of innocence such as
infants have ; this good constitutes the initiameut of the new
will with man, and increases in succeeding age according to
the life of innocence with his companions, and according to the
life of probity aud obedience towards parents and masters, but
more with those who afterwards suffer themselves to be regen-
erated ; this the Lord foresees, and according to the state of
subsecpient life provides, for the Lord in every present [state]
foresees evil and provides good, and this from the first statement
of life even to eternity. Afterwards when man grows up, and
begins to think from himself, so far as in such case he is carried
away by the delights of the loves of self and of the world so far
that new will principle or initiameut of a new will is closed ;
and so far as he is not carried away by those delights, so far it
is opened and is also perfected. But in what manner it is per-
fected by the implantation of truth, shall now be said. The
above new will principle, which is from the good of innocence,
is the habitation by which the Lord enters in with man, and ex-
cites man to will good, and from willing, to do good. This in-
flux is so far operative with man, as he desists from evils ; hence
he has the faculty of knowing, of perceiving, of reflecting,
and of understanding truths and goods, moral and civil, accord-
ing to the delight of use ; afterwards the Lord flows in through
that good into the truths of the doctrine of the church apper-
taining to man, and from the memory calls forth such things
as serve for the use of life, and implants these in good, and
perfects it ; hence it is that the good appertaining to man is
altogether according to use of life. If the use of life be for the
neighbor, that is, for the good of a fellow-citizen, of a man's
pouutry, of the church, of heaven, and for the Lord, then

9296.]

EXODUS.

153

that good is the good of charity ; but if the use of life be only
for self and for the world, in this case the above initiainent of
the new will is closed, and beneath it is formed a will principle
from the evils of the loves of self and of the world, and hence
the intellectual principle is formed from falses. This latter will

Erinciple is closed above and open beneath, that is, closed to
eaven and open to the world. From these considerations it is
evident in what manner truths are implanted in good, and form
it ; also that man, when he is in good, is in heaven with the
Lord ; for, as was said above, the new will, where the good
of charity is, is the habitation of the Lord, consequently is hea-
ven with man ; and the new intellectual principle thence de-
rived is as the tabernacle through which there is entrance and
exit. Such things in general and in particular were represent-
ed by this feast, which was called the feast of the gathering to-
gether of the fruits of the earth, and the feast of tabernacles.
That this is the case is evident from the institution of this feast,
concerning which it is thus written in Moses, " In the fifteenth
day of the seventh month, when ye have gathered together the
fruit of the earth, ye shall keep a feast to Jehovah seven days.
On the first day shall be the sabbath, and on the eighth day the
sabbath. And ye shall take to yourselves on the first day the
fruit of a tree of honor, branches (spathas) of palms, and the
branch (ramum) of a thick tree, and willows of the torrent, and
ye shall be glad before Jehovah your God seven days. Every one
that is indigenous of (born amongst) Israel shall dwell in taber-
nacles ; that your generations may know, that I made the sons
of Israel to dwell in tabernacles, when I brought them out of
the land of Egypt," Levit. xxiii. 39 to 44. And in another
place, " Thou shalt make the feast of tabernacles to thyself
seven days, when thou shalt have gathered together from thy .
corn-floor and from thy wine-press ; thou shalt be glad in that
feast, thou, thy son, and thy daughter, and thy man-servant,
and thy maid-servant, and the Levite, and the sojourner, and
the orphan and widow, who are in thy gates. Thou shalt be al-
together glad," Deut. xvi. 13 to 16. That a state of good im-
planted by truth from the Lord, thus a state of heaven with
man, was represented by this feast, is evident from the internal
sense of all the things which are there mentioned ; for in that
sense, by the fifteenth day of the seventh month is signified the
end of a former state, and the beginning of a new state ; that
this is the signification of fifteenth, see n. 8100, and also of
seventh, n. 728, 6508, 8976, 9228. By the fruit of the earth,
which on this occasion was gathered, is signified the good of
charity, n. 43, 55, 913, 983, 2846, 2817, 3146, 7690, 7692 ; the
like by gathering together from the corn-floor and the wine-press,
for corn is the good of truth, n. 5295, 5410. Wine, which is of
the wine-press, is truth from good, n. 6377, and oil, which is also

154

EXODUS.

[Chap, xxiii.

of the press, is good from which truth is derived, n. 886, 3728,
4582, 4638. By the sabbath on the first day, and by the sab-
bath on the eighth day, is signified the conjunction of truth with
good, and reciprocally of good with truth ; that sabbath is the
conjunction of truth and good, see n. 8495, 8510, 8890, 8893,
9274. The reason why the eighth day was also called sabbath,
is, because by the eighth is signified the beginning of a new
state, n. 2044, 8400. By the fruit of a tree of honor, which
they were to take on tlie first day, was signified festivity and joy
on account of good implanted, wherefore it follows, that ye iiay
be glad before Jehovah. By the branches of palms, are signified
the internal truths of that good, u. 8369. By abranch of a thick
or entwisted tree, the external truths of good or scientifics, n.
2831, 8133 ; and by the willows of a toi^rent, truths still exterior,
which are of the sensual things of the body. By the tabernacles
in which they were to dwell seven days, is signified the holy
principle of love from the Lord, and reciprocally to the Lord,
n. 414, 1102, 2145, 2152, 3312, 3391, 4391, 4599; and that
it k the holy principle of union, n. 8666. By one indigenous
of Israel, is signified who is in the good of charitv, thus also
abstractedly that good, n. 3654, 4598, 5801, 5803," 5806, 5812,
5817, 5819, 5826, 5833, 6426, 7957. By gladness of all on the
occasion, was signified joy such as appertains to those who are
in good from the Lord, thus such as appertains to those who are
in heaven, for he who is in the good of charity from the Lord,
is in heaven with the Lord. These are the things on account
of which that feast was instituted.

9297. " Three times in the year shall every male be seen to
the faces of the Lord Jehovah " — that hereby 16 signified the
continual appearance and presence of the Lord, thereby also in
the truths of faith, appears from the signification of three times
in the year, as denoting what is complete and continual, seen.
4495, 9198 ; and from the signification of being seen, as de-
noting appearance and presence, see n. 4198, 5975, 6893; and
from the signification of a male, as denoting the truth of faith,
see n. 2046, 7838 ; and from the signification of faces, when
concerning Jehovah, that is the Lord, as denoting the Divine
Good of the Divine Love, or mercy, see n. 222, 223, 5585,
7599 ; and inasmuch as the Divine Good of the Divine Love is
Jehovah Himself, or the Lord, therefore by being seen to the
faces of Jehovah, the like is signified as by being seen of the
Lord ; it is the Lord also who sees man, and presents Himself
with him, and gives him to see Him [the Lord], thus man
does not see the Lord from himself, but from the Lord with
himself. In what manner it is understood that there is a con-
tinual appearance and presence of the Lord also in the truths of
faith, may be expedient briefly to explain ; the presence of the
Lord with man is in the good appertaining to him, because

9297.J

EXODUS.

155

good constitutes bis life, but not truth, only so far as it is from

food, as was said above, n. 9296 ; that the habitation of the
iord is in the good of innocence appertaining to man ; when
therefore man is regenerated, then the Lord is not only present
in the good appertaining to him, but also in the truths which
are from good, for truths in such case have life from good,
and are good in form, by which form the quality of good may
be perceived ; these truths are what constitute the new un-
derstanding of man, which makes one with his new will ; for, as
was said before, all things have reference to truth and to good,
and the understanding of man is dedicated to truths, but the
Avill to good from which truths are derived ; hence it is evident
in what manner it is to be understood, that in such case the ap-
pearance and presence of the Lord is also in the truths of faith.
These are the things which are signified by every male being
seen three times in the year to the faces of the Lord Jehovah;
hence it is said, that a male shall be seen, because by a male is
signified the truth of faith ; and on this account it is said to the
faces of the LwdJehovah, because by Jehovah is signified the
Divine Esse, and by Lord the Divine Existere from the Esse ;
hence the esse with man is good, and the existere thence is
truth. It is said in the church, that faith is from the Lord,
but it is to be noted, that faith which is from charity is from
the Lord, but not faith separate from charity, for this faith is
from the proprium, and is called persuasive faith, which will be
treated of in the doctrine of charity and faith before the follow-
ing chapter. Man may know whether the faith appertaining to
himself be from the Lord or from himself; he who is affected
with truths merely for the sake of the reputation of learning,
that he may gain honor and wealth, and not for the sake of
good use of life, is in persuasive faith, which is from himself,
and not from the Lord. There are also theoretical truths of
faith, and there are practical truths ; he who respects the
theoretical for the sake of the practical, and sees the former in
the latter, and thus from both conjoined regards good use of
life, and is affected both with the former and with the latter for
the sake of this end, he is in faith from the Lord ; the reason
is, because the use of life, which is the end, is good appertaining
to him, and according to use of life all things are formed ;
the truths of faith are those by which formation is effected.
That this is the case, is very manifest from those who are in the
other life ; all, as many as are there, are reduced to the state of
their good, or to the state of their evil, thus to the use of their
life, which was their end, that is, which they had loved above
all things, and which hence had been the very delight of their
life ; to this all are reduced; the truths or falses, which had
made one with that use, remain, and also more are learnt,
which conjoin themselvei> with the former, and complete the

156

EXODUS.

[Chap, xxiii.

use, and cause the use to appear in its own essential form.
Hence it is that spirits and angels are forms of their use, evil
spirits the forms of an evil use, these are in hell ; good spirits
or angels the forms of good use, these are in heaven ; hence also
it is, that spirits are instantly known as to their quality by their
presence, the truths of faith being seen from the face and its
i eauty as to form, and the good itself, which is the use, from
the fire of love therein which vivifies the beauty, and also from
the sphere which flows from them. From these considerations
it may further be manifest what the presence of the Lord is in
the truths of faith.

9298. " Thou shalt not sacrifice upon what is leavened the
blood of My sacrifice " — that hereby is signified that the wor-
ship of the Lord grounded in the truths of the church might
not be commixed with falses derived from evil, appears from the
signification of sacrificing and of sacrifice, as denoting the wor-
ship of the Lord, see n. 922, 923, 2180, 2805, 2807, 2S30,
3519, 6905, 8680, 8936 ; and from the signification of what is
leavened, as denoting what is falsified and what is false from
evil, see n. 2342, 7906, 8051, 8058 ; and from the signification
of blood, as denoting truth derived from good, thus the truth
of the church, see n. 4735, 4978, 7317, 7326, 7846, 7850,
7877, 9127. Hence it is evident, that by not sacrificing upon
what is leavened, the blood of My sacrifice, is signified that the
worship of the Lord grounded in the truths of the church
ought not to be commixed with falses derived from evil. What
the false derived from evil is, and the false not from evil, see n.
1679, 2408, 4729, 6359, 7272, 8298, 9258. The reason why
truths derived from good, which are the truths of the church,
ought not to be commixed with the falses derived from evil, is,
because they do not at all agree together, for they are contraries,
whence comes conflict, in consequence of which either the
good will perish, or the evil will be dissipated, for good is from
heaven, that is, through heaven from the Lord, and evil is from
hell. There are indeed truths appertaining to the evil, and also
falses appertaining to the good, but the truths appertaining to
the evil are not commixed with the falses derived from evil ap-
pertaining to them, so long as they are only in the memory,
and serve as means for evil, for so long they are without life ;
but if truths are falsified to favor evil, which is also effected by
sinister interpretation, in this case they are commixed, whence
comes profanation of truth ; what the quality of such profana-
tion is, see n. 1008, 1010, 1059, 1327, 1328, 2051, 2426, 3398,
3399, 3402, 4289, 4601, 6348, 6959, 6960*, 6963, 6971, 8394,
8943, 9188. That it was forbidden to sacrifice upon what was
leavened, is evident from this law concerning the meat-offering,
which was ofl'ered upon the altar together with the sacrifice,
concerning which it is thus written in Moses, " Every meat-

0298- -9300.]

EXODUS.

157

offering, which ye shall bring Jehovah, shall owe he made
leavened, and there shall not he any leaven and any honey, of
which ye shall offer an offering of fire to Jehovah," Levit. ii. 11
From these considerations it is manifest, that the profanation of
truth is signified by this law ; on which account also it is called
the hlood of a sacrifice, not a sacrifice, because blood denotes
truth derived from good.

9299. " And the fat of My feast shall not pass the night
even to the morning" — that, hereby is signified the good of
worship not from the proprium, but from the Lord always new,
appears from the signification of passing the night, as denoting
that which is from the proprium, for by night in the Word
is signified what is evil and false, n. 221, 709, 6000, 7776,
7851, 7870,7947, thus also the proprium, because the projprium
of man is nothing but evil and the false, n. 210, 215, 694, 874,
875, 876, 987, 1023, 1044, 4328, 5660, 5786, 8480; and
from the signification of fat, as denoting the good of love, see
n. 353, 5943 ; in this case the good of love in worship, because
it is said the fat of a feast, for a feast denotes worship, n. 9286,
9287, 9294 ; and from the signification of morning, as denot-
ing the Lord and His coming, as may be manifest from what
was shown concerning morning, n. 2405, 2780, 5962, 8426,
8427, 8812 ; hence in this passage by morning, where the sub-
ject treated of is concerning the good of worship not from the
proprium, is signified that good from the Lord always new.

9300. "The first of the first-fruits of thy ground thou shalt
bring-in into the house of thy God " — that hereby is signified
that all truths of good and goods of truth are holy, because from
the Lord alone, appears from the signification of the first-fruits
of the ground, as denoting that the goods and truths of the
church ought to be ascribed to the Lord alone ; that the first
fruits are those goods and truths, see n. 9293 ; and that ground
is the church, n. 566, 1068. It is said the first of the first-fruits,
because this must be the primary ; for goods and truths have
their life from the Lord, and they then have life from the Lord,
when they are ascribed to Him ; and from the signification of
bringing into the house of God, as denoting to the Lord, that
they may be holy. That the house of God is the Lord see n.
3720 ; and that every thing that is holy is from the Lord, n.
9229. From which considerations it is evident that by these
words, " The first of the first-fruits of thy ground thou shalt
bring-in into the house of God," is signified that all the truths
of good and goods of truth are holy, because from the Lord
aloue. They are called truths of good and goods of truth,
because with the man who is regenerating, and more so with
him when he is regenerated, truths are of good, and goods are
of truth, for truths constitute the life of the understanding, and
good the life of the will ; and with the regenerate man tiio

158

EXODUS.

[Chap, xxiii

understanding and will make one mind, and communicate re-
ciprocally, the truths which are of the understanding with the
good which is of the will, and the good which is of the will
with the truths which are of the understanding; they flow in
by turns, scarce otherwise than as the blood from the heart into
the lungs, and thence again into the heart, and next from the
left ventricle of the heart into the arteries, and from these
through the veins again into the heart ; such an idea may be
had concerning the reciprocation of good and truth with man
from lii's understanding into the will, and from his will into the
understanding. The reason why an idea concerning the recip-
rocation of the truth of faith and the good of charity in the un-
derstanding and will may be especially conceived from the lungs
and heart is, because the lungs correspond to the truths which
are of faith, and the heart to the good which is of love, n.
3635, 3883 to 3896 ; hence also it is that by heart in the Word
is signified the life of the will, and by soul the life of faith, n.
9050. Another reason why an idea concerning the truths which
are of the understanding, and concerning good which is of the
will may be formed from the lungs and heart is, because all
things which are of faith and love bring with them an idea
grounded in such things as man is acquainted with, for man
cannot think without an idea derived from such things apper-
taining to himself as are knowable and sensible ; and man then
thinks justly, even concerning those things which are of faith
and love, when he thinks from correspondences, for correspon
dences are natural truths, in which as in speculums spiritual
truths are represented ; wherefore so far as the ideas of thought
concerning things spiritual are conceived without respect to
correspondences, so far they are either conceived from the fal-
lacies of the senses or from things incongruous. What the
quality of man's ideas is concerning those things which regard
faith and love, is very manifest in the other life, for ideas are
there perceived clearly. When it is said that the truths of faith
have reference to man's understanding, and the good of charity
to his will, it may appear as an incongruous assertion to those,
who say, and confirm themselves in saying, that those things
which are of faith ought simply to be believed, because the
natural man and his intellectual principle does not apprehend
any thing of the kind, and because faith is not from man, but
from the Lord. .Nevertheless the same persons still acknow-
ledge and believe, that man is illustrated in truths, and inflamed
with good, when he is reading the Word, and that when he
is illustrated he then perceives what is true and what is not
true; they also call those illustrated, who are distinguished
above others by discovering truths from the AVord. Hence it is
evident, that they who are illustrated, see and perceive inwardly
in themselves whether a thing be true or not true. On such

9300.J

EXODUS.

159

occasion, what is inwardly illustrated is their intellectual prin-
ciple, and what is inwardly inflamed is their will principle; but
if it be the genuine truth of faith in which they are illustrated,
and tlie genuine good of charity in which they are inflamed,
then it is the intellectual principle of the internal man which is
illustrated, and the will principle of the internal man which is
inflamed ; the case is otherwise if it be not the genuine truth of
faith, and the genuine good of charity. They who arc in truth
and good not genuine, also they who are in falses and evils,
may indeed confirm the truths of the church, but they cannot
see and perceive from an interior principle whether they be
truths. Hence it is, that most people continue to remain in the
doctrinals of their own church in which they were born, and
only confirm those doctrinals ; and these would also have con-
firmed themselves in persuasions the most heretical, as in So-
cinianism and in Judaism, if they had been born from such
parents. From these considerations it is evident, that the in-
tellectual principle is illustrated with those who are in the
affection of truth from good, but not with those who are in
the affection of truth from evil. With those, who are in the
affection of truth from good, the intellectual principle of the
internal man is illustrated, and the will principle of the internal
man is inflamed ; but with those who are in the affection of
truth from evil, the intellectual principle of the internal man
is not illustrated, neither is the will principle of the internal
man inflamed ; the reason is, because these latter are natural
men. Hence it is that they insist, that the natural man cannot
comprehend those things which are of faith. That it is the
understanding which is illustrated in the truths of faith, and the
will which is inflamed with the good of charity, with those who
are in the ati'ection of truth from good, and hence are interior
and spiritual men, is very manifest from the same [persons] in
the other life ; in that life they are in the understanding of all
things which are of faith, and in the will of all things which
are of charity, which also they clearly perceive. Hence they
have intelligence and wisdom which is ineffable, for after the
putting-otf of the body they are in the interior understanding
which w as illustrated in the world, and in the interior will which
was inflamed in the world ; but in what manner they were then
illustrated and inflamed, they could not perceive, because they
then thought in the body and from such things as are in the
world, irom these considerations it is now manifest, that the
truths of faith constitute the life of the understanding, and that
the good of charity constitutes the life of the will, thus that the
understanding ought to be present in those things which are of
faith, and the will in those things which are of charity, or what
is the same thing, that those two faculties are what faith and
chui ity from the Lord flow into, and that they are received ac-

160

EXODUS.

[Chap, xxiii.

cording to their state, thus that the habitation of the Lord with
man is no where else but in those two faculties. How the case
herein is, may be conceived from what lias been said concern-
ing the internal and external man, n. 6057, 9279, namely, that
the internal man is formed to the image of heaven, and the
external to the image of the world, and that they with whom
the internal man is not open, see nothing from heaven, and that
those things which they see from the world concerning heaven,
are thick darkness, and that therefore they can have no spiritual
idea concerning such things as are of faith and charity. Hence
also it is that they cannot even comprehend what Christian
good or charity is, insomuch that they altogether think that the
life of heaven consists in truths alone, which they call truths of
faith, and also that the life of heaven can be given to all of every
description, who have the confidence of faith, although they
have not the life of faith. To what a degree these are blind
concerning the life of faith, which is charity, appears evident
from this consideration, that they attend nothing at all to the
thousand things concerning the good of life, which the Lord
Himself taught, .and when they read the Word, that they in-
stantly reject those things behind faith backward, and thus hide
them from themselves and from others. Hence also it is, that
they eject those things which are of good, that is, of charity and
its works, from the doctriue of the church to inferior doctrine,
which they call moral theology, which they make natural, not
spiritual ; when yet after death, the life of charity remains, and
only so much of faith as is in agreement with that life, that is,
so much of thought concerning the truths of faith, as there is
of the will of good according to them. That they who are in
faith grounded in good, can confirm themselves from all scien-
tilics whatsoever, and thereby corroborate faith, see n. 2454,
2568, 2558, 4156, 4293, 4760, 5201, 6047, 8629.

93U1. " Thou shalt not boil a kid in the milk of its mother "
— that hereby is signified that the good of innocence of a latter
state ought not to be conjoined with the truth of innocence of a
former state, appears from the signification of boiling, as de-
noting to conjoin, seen. 8496; and from the signification of a
kid, a» denoting the good of innocence, see n. 3519, 4871 : and
from the signihcaiion of milk, as denoting the truth of innocence,
see n. 2lS±, 6Lb3 : hence the milk of a mother denotes the truth
of first innocence. From these considerations it is evident, that
by the words, " Thou shalt not boil a kid in the milk of its
mother,'' is signified that the good of innocence of a latter state
ought not to be conjoined with the truth of innocence of a former
state. This is the heavenly arcanum, from which the above law
liows. For all the laws, and all the judgments and statutes,
which were given to the sons of Israel, contain arcana of heaven,
to which also tlicy correspond. 13 ut how this arcanum is to be

0301, 9302.]

EXODUS.

161

understood, namely, that the good of innocence of a latter state
ought not to he conjoined with the truth of innocence of a
former state, it may be expedient briefly to say. The innocence
of a former s'ate is the innocence appertaining to infants and
boys ; and the innocence of a latter state is the innocence ap-
pertaining to adults and old men, who are in the good of love to
the Lord. The innocence of infants and of boys is external,
and dwells in dense ignorance, but the innocence of old men is
internal, and dwells in wisdom ; the difference between which
may be seen, n. 2305, 2306, 3183, 3495, 4797. The innocence,
which dwells in wisdom, consists in knowing, acknowledging,
and believing, that no one can understand any thing, and will
any thing from himself, and hence in being willing to under-
stand and will nothing from himself, but only from the Lord;
also that whatsoever he thinks that he understands from himself
is false, and whatsoever he thinks that he wills from himself is
evil. This state of life is the state of innocence of a latter state,
in which all are who are in the third heaven, which is called the
heaven of innocence ; hence it is that they are in wisdom, be-
cause what they understand and what they will is from the
Lord. But the innocence which dwells in ignorance, such as
appertains to infants and boys, consists in believing that all
things which they know and think, and also which they will,
are in themselves, and that all things which they hence speak
and do are from themselves ; that these are fallacies they do
not apprehend. The truths which are of that innocence, are
founded for the most part on the fallacies of the external senses,
which yet are to be shaken off as man advances to wisdom.
From these few considerations it may be manifest, that the
good of innocence of a latter state ought not to be conjoined
with the truth of innocence of a former state.

9302. Verses 20 to 30. Behold, I send an angel before ihee,
to keep thee in the way, and to bring thee to the place which I
have prepared. Take heed of his face, and hear his voice, lest
tltou embitter him ; because he will not bear your prevarication,
because My name is in the midst of him. Because, d- 'hearing thou
shalt hear his voice, and shall do all that I speak, I will act as
an adversary to thine adversaries, a,nd will act as an enemy to
thine enemies. When My angel shall go before thee and shall
bring thee to the Amorite, and the Hittite, and, the Perizzite, and
the Canaanite, the Hivite and the Jebusite, and I shall cut him
off. Thou shaltnot bow thyself to their gods, and shalt not serve
them, and shalt not do according to their works, because destroy-
ing thou shalt destroy them, and breaking in pieces thou shalt
break in pieces their statues. And ye shall serve Jehovah your
God, and He will bless thy bread and thy waters, and I will re-
move disease from the midst of thee. There shall notbe what is
abortive and barren in thy land ; the number of thy days I will

vol, ix. 11

162

EXODLS.

[Chap, xxiii.

JM. My terror I will send before thee, and I will disturb all thi
people to whom thou shalt come, and Twill give all thine adver-
saries to thee, the neck. And Twill send a hornet before thee,
and he will drive out the Hivite, the Canaanite, and the TTittite
from before thee ; Twill not drive him out from before thee in
one year, lest peradventure the land be desolate, and the wild beast
of the field be multiplied upon thee. [By] little [and] little Twill
drive him out from before thee, until thou be fruitful and inherit
the land. Behold, I send mine angel before thee, signifies the
Lord as to the Divine Human [principle]. To keep thee in the
way, signifies his providence and guard from the falses of evil.
To bring thee to the place which I have prepared, signifies in-
troduction by Him into heaven according to the good of lifo and
of faith. Take heed of his face, signifies a holy fear. And hear
his voice, signifies obedience to the precepts which are from
Him. Lest thou embitter him, signifies aversion from Him by
falses derived from evil. Because he will not bear your pre-
varication, signifies because those falses are repugnant to truths
derived from good. Because My name is in the midst of him,
signifies that from Him is all the good of love and the truth of
faith. Because if hearing thou shalt hear his voice, signifies
instruction concerning the precepts of faith, and reception.
And shalt do all that I speak, signifies compliance groun ded in
faith and love. I will act as an adversary to thine adversaries,
signifies that the Lord averts all falses derived from evil. And
will act as an enemy to thine enemies, signifies that he averts
all evils from which falses are derived. When mine angel shall
go before thee, signifies life according to the precepts of the Lord.
And shall bring thee to the Amorite, and the Hittite, and the
Perizzite, and the Canaanite, the Hivite and Jebusite; and I
shall cut him off, signifies, when the Lord has protected against
evils and falses which infest the church, and has removed
them. Thou shalt not bow thyself to their gods, signifies that
the falses of evil ought not to be worshipped. And shalt not
serve them, signifies that neither ought they to be obeyed. And
shalt not do according to their works, signifies that evils of life
ought not to be pursued. Because destroying thou shalt destroy
them, signifies that evils ought altogether to be removed. Au J
breaking in pieces, thou shalt break in pieces their statues, sig-
nifies that in like manner the falses of worship. And ye shall
serve Jehovah your God, signifies the worship of the Lord alone.
And he will bless thy bread and thy water, signifies increase of
the good of love and of the truth of faith. And I will remove
disease from the midst of thee, signifies protection from the
falsificatiuns of truth and from the adulterations of good. There
shall not be what is abortive and barren in thy land, signifies
that goods and truths proceed in their order in a continual
progression. The number of thy days I will till, signifies even

9302, 9303.]

EXODUS.

103

to a full state. My terror I will send before thee, signifies the
Terror of those who are in evils of the false on account of the
truths of good. And I will disturb all the people, signifies the
consternation of all falses. To whom thou shalt come, signifies
by the presence of the Lord. And I will give all thine ad-
versaries to thee the neck, signifies the flight and damnation of
falses. And I will send the hornet before thee, signifies the
dread of those who are in falses derived from evil. And he shall
drive out the Hivite, the Canaanite, and the Hittite from before
tliee, signifies the flight of falses derived from evils. I will not
drive him out from before thee in one year, signifies their flight
or removal not hasty. Lest peradventure the land be desolate,
signifies deficiency in such case and little of spiritual life. And
the wild beast of the field be multiplied upon thee, signifies the
afflux of falses derived from the delights of the loves of self and
of the world. [By] little [and] little I will drive him out from
before thee, signifies removal by degrees according to order.
Until thou be fruitful, signifies according to increase of good.
And inherit the land, signifies when in good, thus regenerated.

9303. "Behold I send an angel before thee" — that hereby is
signified the Lord as to the Divine Human [principle], appears
from the signification of sending, when concerning the Lord,
as denoting to proceed, see n. 6831, in this case to cause to
proceed ; and from the signification of angel, as denoting Him
who proceeds, for angel in the original tongue signifies sent.

If • 1 "I • • OS , ,

Hence is the derivation of that expression ; and by sent is sig-
nified proceeding, as may be manifest from the passages quoted
from the Word, n. 6831. Hence it is evident, that by the angel
of Jehovah is meant the Lord as to the Divine Human [prin-
ciple], for this proceeds from Jehovah as a Father. Jehovah as
a Father is the Divine Good of the Divine Love, which is the
very Esse, n. 3704 ; and the proceeding [principle] from the
Father is the Divine Truth from that Divine Good, thus the
Divine Existere from the Divine Esse ; this is here signified by
angel. In like manner in Isaiah, " The angel of His faces shall
liberate them by reason of His love, and His indulgence; He
redeemed them, and took them, and carried them all the days
of eternity," lxiii. 9. And in Malachi, "Behold the Lord,
whom ye seek, shall suddenly come to His temple, and the
angel of the covenant whom ye desire," iii. 1, 2 ; to the temple
of the Lord is to His Human [principle]; that this is His
temple, the Lord Himself teaches in Matthew, chap. xxvi. 61 ;
and in John, chap. ii. 19, 21, 22. In the church it is said,
that out of three, who are named Father, Son, and Holy Spirit,
there exists one Divine [being or principle], which is also called
one God ; and that from the Father proceeds the Son, and
from the Father by the Son proceeds the Holy Spirit ; but what
it is to proceed or to go forth is as yet unknown. The ideas of

161

EXODUS.

[Chap. xxim.

the angels on this subject differ altogether from the ideas oi
the men of the church who have thought about it ; the reason
is, because the ideas of the men of the church are founded upon
three, but of the angels upon one. The reason why the ideas
of the men of the church are founded upon three is, because
they distinguish the Divine [being or principle] into three per-
sons, and attribute to each special and particular offices. Hence
it is that they can indeed say, that God is One, but in no case
think otherwise than that there are Three, who by union, which
they call mystical, are One; but thus indeed they maybe able
to think, that there is one Divine [being or principle], but not
that there is one God ; for in thought the Father is God, the
Son God, and the Holy Spirit God ; one Divine [being or prin-
ciple] is one by consent and is thus unanimous, but one God
is altogether one. What is the quality of the idea, or what is
the quality of the thought, which the man of the church has
concerning one God, appears manifestly in the other life, for
every one brings along witli him the ideas of his thought ; their
idea or thought is, that there are three gods, but that they dare
not say gods but God ; a few also make one of three by union,
for they think in one way of the Father, in another way of the
Son, and in another of the Holy Spirit ; hence it has been
made evident, what is the quality of the faith which the church
has concerning the most essential of all things, which is the
Divine [being or principle] Itself; and whereas the thoughts
which are of faith, and the affections which are of love, conjoin
and separate all in the other life, therefore they who have been
horn out of the church, and have believed in one God, fly
away from those who are within the church, saying that they
do not believe in one God, but in three gods, and that they
who do not believe in one God under a human form, believe in
no God, inasmuch as their thought pours itself forth without
determination into the universe, and thus sinks into nature,
which they thereby acknowledge in the place of God. When it
is asked what they mean by proceeding, when they say that the
Son proceeds from the Father, and the Holy Spirit from the
Father by the Son, they reply that proceeding is an expression
of union, and that it involves that mystery ; but the idea of
thought on the subject, when it was explored, was no other
than of a mere expression, and not of any thing. But the
ideas of the angels concerning the Divine [being or principle],
concerning the trine [trimwi], and concerning proceeding,
differ altogether from t lie ideas of the men of the church, by
reason, as was said above, that the ideas of thought of the
angels are founded upon one, whereas the ideas of the thought
of the men of the church are founded upon three ; the angels
think, and what they think believe, that there is one God, and
lie the Lord, and that His Human [principle] is the Divine

9304, 9305.J

EXODUS.

165

Itself in form, and that the Holy [principle] proceeding from
Him is the Holy Spirit ; thus that there is a trine \trinum~],
out still one. This is presented to the apprehension by the idea
concerning the angels in heaven ; an angel appears there in a
human form, but still there are three things appertaining to
him, which make one; there is his internal, which does not
appear before the eyes, there is the external which appears, and
there is the sphere of the life of his affections and thoughts,
which diffuses itself from him to a distance, see n. 1048, 1053,
1316, 1504 to 1519, 1695, 2489, 4464, 5179, 6206, 7454, 8063,
8630 ; these three [things or principles] make one angel. But
angels are finite and created, whereas the Lord is infinite and
increate; and inasmuch as no idea can be had concerning the
infinite by any man, nor even by any angel, except from things
finite, therefore it is allowed to present such an example, in
order to illustrate that there is a trine in one, and that there is
( )ne God, and that He is the Lord, and no other. See what
was shown above on this subject in the passages cited, n. 9194,
and 9199.

9304. "To keep thee in the way " — that hereby is signified
His providence and guard from the falses of evil, appears from
the signification of keeping, when concerning the Lord, as
denoting providence, for providence consists in providing and
foreseeing, thus in leading to good and guarding from evil,
inasmuch as good is provided by the Lord, and evil is foreseen,
n. 6489. And whereas evil is foreseen, man is also guarded
from it, otherwise good cannot be provided ; and from the sig-
nification of way, as denoting truth, see n. 627, 2333, 3477.
In this case also the false, because it is said toJceej), for he who
leads in truth, likewise keeps from what is false, inasmuch as
what is false infests and opposes what is true. The reason why
it denotes the false of evil is, because this false infests and op-
poses, but not the false which is not of evil, such as appertains
to those who are in good, concerning which false, and also con-
cerning the false of evil, see n. 2243, 2408, 2863, 4736, 4822,
6359, 7272, 7437, 7574, 7577, 8051, 8137, 8149, 8298, 8311.
8318, 9258, 9298.

9305. " To bring thee to the place which I have prepared " —
that hereby is signified introduction by Him into heaven accord-
ing to the good of life and of faith, appears from the signifi-
cation of bringing to the place, that is, into the land of Canaan,
as denoting to introduce into heaven, for by the land of Canaan
is signitied the church, and also heaven, n. 1607, 3038, 3481,
3705, 4447, 5136, 6516 ; for by the introduction of the sons
of Israel into that land was represented the introduction of
the faithful into heaven. And from the signification of pre-

f tared, when said concerning heaven, which is signified by the
and of Canaan, as denoting to give it out of mercy to those

.66

EXODUS.

[Chap, xxlii.

who are in the good of life and of faith, for heaven is said to
be prepared for those, as in Matt. "Then shall the King say
to those who are on the right hand, Come ye blessed of My
Father, possess as an inheritance the kingdom prepared for you
from, the foundation of the world," xxv. 34. And in Mark, " To
sit on My right hand, and on My left is not mine to give, but
to those for whom it is prepared" x. 40. And in John, " I go
away to prepare a place for you / and if I shall go away and
prepare a place for you, I will come again, and will take you to
Myself, that where I am, ye may be, xiv. 2, 3. For to pre-
pare heaven is to prepare those who are to be introduced into
heaven, for heaven is given according to preparation, that is,
according to the reception of good ; for heaven is in man, and
he has a place in heaven according to the state of life and of
faith in which he is, for place there corresponds to state of life.
Wherefore place also appears in the other life according to the
state of life, and in itself is state, see n. 2625, 2837, 3356.
3387, 4321, 4882, 5605, 7381.

9306. " Take heed of his face " — that hereby is signified holy
fear, appears from the signification of taking heed to a face,
when it is said concerning the Lord, who is here meant by the
angel, as denoting to fear, lest Ke be angry on account of evils,
or lest He be embittered on account of prevarications, as it fol-
lows. To fear those things is holy fear, concerning which fear,
see n. 2S26, 371S, 3719, 5459, 5534, 7280, 7788, 8816, 8925.
It is said take heed of his face, because by the face are signified
the interior things which are of the life, thus which are of the
thought and affection, and especially which are of the faith and
love. The reason is, because the face is formed to the image of
the interior things of man, to the intent that those things which
are of the internal man may appear in the external; thus, that
those things which are of the spiritual world may appear before
the sight in the natural world, and may thereby affect every one
who is near. That the face presents to view those things which
man thinks and loves, in a visible form, or as in a glass, is a
known thing; that such faces appertain to the sincere, especially
to the angels, see n. 1999. 2434, 3527, 3573, 4066, 4320,
47!*6, 4797, 4798, 4799, 5102, 5695, 6604, 8248, 8249, 8250.
Wherefore face in the original tongue is a common expression,
which is applied to describe the atlections which appertain to
man. and appear as grace, favor, benevolence, aid, kindness,
and also unmerciful ness, angei\ revenge. Hence it is, that in
that tongue, with adjunctives, it signities nigh to, appertaining
to, present with, for the sake of, and also the contrary, thus
whatsoever 18 in him. from him, for him, and against bun, for
the face, as was said, is the man himself, or that which is in
the man, and appears. From these considerations it may be
known what is signified by the face of Jehovah, or by the faea

9306.]

EXODUS.

167

of the angel, who in this case is the Lord as to the Divine
Human [principle], namely, the Divine Good of the Divine
Love, and the Divine Truth from that Divine Good; for these
things are in Jehovah or the Lord, and from Him, yea, they are
Him, see n. 222, 223, 5585. Hence it is evident, what is signi-
fied by the faces of Jehovah, in the benediction, " May Jehovah
cause His faces to shine to thee, and be merciful to thee ; may
Jehovah elevate Ilis faces to thee, and set peace for thee,"
Numb. xxvi. 25, 26. And in David, " God be merciful to us,
and bless us, may He cause His faces to shine upon us," Psalm
lxvii. 1. In like manner, Psalm lxxx. 3, 7, 9; Psalm cxix.
135 ; Dan. xi. 17, and elsewhere. Hence it is that the Lord as
to the Divine Human [principle], is called the angel of the faces
of Jehovah in Isaiah, " I will make mention of the mercies of
Jehovah, He will recompense them according to His mercies,
and according to the multitude of His mercies ; and He was
made salvation for them, and the angel of His faces saved them,
by reason of His love, and by reason of His clemency," lxiii.
7, 8, 9. The reason why the Lord, as to to the Divine Human
[principle], is called the angel of the faces of Jehovah is, be-
cause the Divine Human [principle] is the Divine Itself in a
face, that is, in a form, which also the Lord teaches in John,
"If ye have known Me, ye have known also My Father, and
henceforth ye have known Him, and have seen Him. Philip
6aid, Show us the Father : Jesus said to Him, Am I so long
witli you, and hast thou not known Me, Philip ? He who
hath seen Me hath seen the Father. Believest thou not that 1
am in the Father, and the Father in Me ? Believe me, that 1
am in the Father, and the Father in Me" xiv. 7 to 11. By
the face of Jehovah or the Lord, is also signified anger, revenge,
punishment, evil, by reason that the simple, in consequence
of the common idea that all things are from God, believe that
evil also is from God, especially the evil of punishment. Where-
fore according to that common idea, and also according to
appearance, to Jehovah or the Lord is attributed anger, revenge,
punishment, and evil, when yet those things are not from tlie
Lord, but from man ; on which subject see n. 1861, 2447,
5798, 6073* 6992* 6997, 7533, 7632, 7877, 7926, 8197.
8227, 8228, 8282, 8483, 8632, 8875, 9128*. Such is the
signification of what is here said, " Take heed of his face, lest
thou embitter Him, because He will not bear your prevarica-
tion." And also in Leviticus, "Whatsoever shall eat, any
blood, / will give My faces against the soul that eateth blood,
and I will cut it oft' from the midst of his people," xvii. 10.
And in Jeremiah, " I have set My faces against the city for evil,
and not for good," xxi. 10. And in David, " The face of Je-
hovah is against them that do evil, to cut oft' from tlie earth
iheir memory," Psalm xxxiv.

168

EXODUS.

[Chap, xxiii.

9307. "And hear His voice" — that hereby is signified
obedience to the precepts which are from Hiin, namely, the
Lord, appears from the signification of hearing, as denoting
obedience, see n. 2542, 3869, 4652 to 4660, 7216, 8361 ; and
from the signification of voice, when concerning the Lord, as
denoting Divine Truth, seen. 7573, 8813; thus the precepts
which are from the Lord. The Divine Truths and the precepts
which are from the Lord, are those which are in the Word,
Hence also the Word, and doctrine derived from the Word, is
the voice of Jehovah, see n. 219, 220, 6971.

9308. " Lest thou embitter Him " — that, hereby is signified
aversion from Him by falses derived from evil, appears from the
signification of embittering, or exciting anger, when concerning
the Lord, who in this case is the angel, as denoting to avert by
falses derived from evil, for falses derived from evil are aversions
from the Lord, see n. 4997, 5746, 5841.

9309. " Because He will not bear your prevarication " — that
hereby is signified because those things are repugnant to truths
derived from good, appears from the signification of prevarica-
tion, as denoting the things which are contrary to the truths of
faith, see n. 9156 ; thus which are repugnant to truths derived
from good, which are the truths of faith. The reason why truths
derived from good are the truths of faith is, because faith is of
good, insomuch that it cannot be given except where good is.
Hence, by not bearing your prevarication, is signified not to
endure falses derived from evil, because they are repugnant to
truths derived from good ; concerning that repugnance, see
above, n. 9298. The like is also meant in David, " Kiss the
Son, lest He be angry, and ye perish in the way, because His
anger will burn quickly, blessed are all they that confide in
Him" Psalm ii. 12. The Lord is here called a Son from the
truth of faith, which is from Him. That this is a Son, see n.
1729, 1733, 2159, 2803, 2813, 3704.

9310. " Because My name is in the midst of Him" — that
hereby is signified that from Him is all the good of love and
truth of faith, appears from the signification of the name of
Jehovah, as denoting every thing in one complex, by which God
is worshipped, see n. 2724, 3006 ; thus all the good of love and
the truth of faith, n. 6674 ; and from the signification of in the
midst of Him, as denoting what is in Him, thus also what i*
from him, for the good of love is such, that what is in it is
also in others from it, 6ince it is communicative of itself; for
it is a property of love, that it wills every thing of its own to
be from itself in others ; inasmuch as this is effected from the
Divine [principle] Itself by its Divine Human, and from it,
therefore also the Lord, as to the Divine Human [principle] is
called the name of Jehovah, see n. 6887, 8274. He who does
not know what a name signifies in the internal sense, may Ik •

9307—9311.]

EXODUS.

169

lieve that in the ~W"or<L, where the name of Jehovah and the
name of the Lord is mentioned, the name alone is meant, when
yet it means all the good of love and all the truth of faith which
is from the Lord, as in Matthew, " If two of you shall agree in
My name upon earth, concerning any thing whatsoever they
shall ask, it shall be done for them : where there are two or three
gathered together in My name, there am I in the midst oi
them," xviii. 19, 20. Again, " Every one who hath left houses,
or brethren, or sisters, or father, or mother, or children, or
tields,/'or the sake of My name, shall receive a hundred-fold,
and shall gain the inheritance of eternal life," xix. 29. And in
John, " As many as received, to them gave He power to be the
Sons of God, believing in His name" i. 12. Again, " He who
doth not believe is judged already, because he hath not believed
in the name of the only begotten Son of God" iii. 18. Again,
" These things are written that ye may believe that Jesus is the
Christ, the Son of God, and that believing ye may have life in
His name" xx. 31. In these passages, and in very many others,
by the name of the Lord is signified every good of love and truth
of faith, by which He is worshipped. And in John, " If ye
abide in Me, and My words abide in you, ye shall ask whatso-
ever ye will, it shall also be done for you. Whatsoever ye shall
ask the Father in My name, He will give you" xv. 7, and
16 ; to ask the Father in My name is to ask the Lord, as
He Himself teaches in the same Evangelist, " Whatsoever ye
shall ask in My name, that will I do. If ye shall ask any thing
in My name, 1 will do [it]," xiv. 13, 14 ; the reason why to
ask in the name of the Lord is to ask the Lord is, because no
one can come to the Father but by the lard, verse 6 of the same
chapter, and because the Lord as to the Divine Human [prin-
ciple] is Jehovah or the Father in a visible form, as was shown
above, n. 9303, 9306. Again, in the same Evangelist, " The
sheep hear His voice, and He calleth His own sheep by name,
and leadeth them forth," x. 3 ; where sheep denote those who
are in the good of charity and of faith ; to hear His voice de-
notes to obey His precepts ; to call by name and to lead forth,
denotes to give heaven according to the good of love and of
faith, for name, when spoken of men, denotes their quality as
to love and faith, n. 144, 145, 1754, 1896, 3421.

9311. " Because if hearing thou shalt hear His voice " — that
hereby is signified instruction concerning the precepts of faith,
and reception, appears from the signification of hearing, as de-
noting to be instructed and to receive, of which we shall speak
presently ; and from the signification of voice, as denoting the
precepts of faith, as above, n. 9307. To hear in the Word,
signifies not only simply to hear, but also to receive in the
memory and to be instructed, likewise to receive in the under-
handing and to believe, also to receive in obedience and to do.

170

EXODUS.

[Chap, xxul

The reason why those things are signified by hearing is, because
the speech which is heard presents itself before the internal
sight, or the understanding, and is thereby inwardly received,
and there according to the efficacy of reasons, or according to
the powers of persuasion from another source, is either retained
or believed, or obeyed; hence it is, that there is a correspon-
dence of the ear and hearing with such things in the spiritual
world, see n. 4652 to 4660, 5017, 7216, 8361, 8990. That to
hear, denotes to receive in the memory and to be instructed,
also to receive in the understanding and to believe, likewise to
receive in obedience and to do, is evident also from the follow-
ing passages ; as in Matthew, " I speak by parables, because
seeing they do not see, and hearing they do not hear, neither
understand. That in them may be fulfilled the prophecy of
Isaiah, which saith. Hearing ye shall hear, and shall not un-
derstand, and seeing ye shall see, and shall not discern. The
heart of the people is hardened, and with ears they have heard
heavily, and their eyes have they closed, lest peradventnre they
should see with the eyes, and hear with the ears, and under-
stand with the heart. Blessed are your eyes, because they see,
and your ears, because they hear. Many piophets and just ones
have desired to see the things which ye see, but have not seen,
and to hear the things which ye hear, but have not heard,"
xiii. 13 to 17; whereto hear is said in every sense, both de-
noting to be instructed, and to believe, and to obey ; hearing
they do not hear, denotes to be taught and yet not to believe,
also to be instructed and not to obey ; to hear heavily with the
ears, denotes to refuse instruction, faith, and obedience ; the ears
blessed because they hear, denote blessedness from the reception
of the doctrine of faith concerning the Lord, and by the Word
from the Lord. And in John, " He who entereth in by the
door is the Shepherd of the sheep, the sheep hear His voice.
They who have been before Me were thieves and robbers, but
the sheep did not hear them. Other sheep I have, which are
not of this sheep-fold, them also I must bring, and they shall
hear My voice, and there shall be one flock and one Shepherd.
My s/uej> hear My voice, and I know them, and they follow
Me," x. 2, 3, 8, 16, 27 ; to hear a voice, denotes to be instructed
concerning the precepts of faith, and to receive them with faith
and obedience. Like things are signified by what the Lord so
often said, " He that hath an ear to hear, let him hear" Matt,
xi. 15 ; chap. xiii. 9, 43 ; Mark iv. 9, 23 ; chap. vii. 16 ; Luke
v. iii. 8 ; chap. xiv. 35. Like things are also signified in the fol-
lowing passages, " Lo a voice out of the cloud, saying, This is
My beloved Son, hear ye Him" Matt. xvii. 5. And in John,
" He that hath the bride is the bridegroom, but the friend of
the bridegroom, who stands and hears him, rejoices witii joy
because of the bridegroom's voice" iii. 29. Again, " Verily J

9311—9313.]

EXODUS.

171

say unto you, that the hour shall come, when the dead shall
hear the voice of the Son of God, and they who hea? shall live"
v. 25 ; where the dead denotes those, who as yet have not spi-
ritual life, hy reason of ignorance of the truth of faith ; to heai
the voice of the Son of God, denotes to be instructed in the truths
of faith and to obey them ; to live, denotes to be gifted with
spiritual life by those truths. Again, "He who is of God,
hears God's words, therefore ye do not hear, because ye are not
of God," viii. 47. Again, Jesus said, " Every one who is of
the truth hears My voice" xviii. 37. And in Luke, " Abraham
said to the rich man, They have Moses and the prophets, Id
tin in hear them" xvi. 29. And in Mark, " They said of Jesus,
He hath done all things well, for lie maketh the deaf to hear,
and the dumb to speak," vii. 37; where the deaf denote those
who do not know the truths of faith, and therefore cannot
live according to them, see n. 6989 ; to hear denotes to be in-
structed, to receive, and to obey. And in John, " When the
Holy Spirit shall come, He will lead you into all truth, He shall
not speak from Himself, but whatsoever He shall hear, He shall
ajjeak y He shall receive of mine," xvi. 13, 14 ; whatsoever He
shall hear, denotes whatsoever He shall receive from the Lord.
And in Matthew, " Every one who heareth My words, and
doeth them, I will compare to a prudent man; but every one
that heareth My words, and doetli them not, shall be compared
to a foolish man," vii. 24, 26. And in Luke, " Every one who
cometh to Me, and heareth My discourses, and doeth them,
1 will show to whom he is like," vi. 47 ; to hear words or
discourses, denotes to learn and know the precepts of faith
which are from the Lord ; to do, denotes to live according to
them.

9312. "And shalt do all that I speak" — that hereby is sig-
nified compliance from faith and love, appears from the signifi-
cation of doing what I speak, as denoting to live according to
those things which the Lord in the Word has taught, for
what Jehovah speaks are the things which the Word teaches,
thus which the Lord teaches, who is the Word, John i. \ l.

to live according to those things, is to comply with them from
faith and love; compliance from faith and love is living com-
pliance, inasmuch as it has life in it from faith and love.
The case with compliance is as with every action of man ; in the
action of man nothing lives except love and faith ; the rest of
the things which are of life, have life from those principles and
according to them, for the life of love and faith is life from
the Lord, who is life itself ; this life is the life of heaven,
and of all who shall become angels ; the case is similar with
compliance.

9313. " I will act as an adversary to thine adversaries " — thai
hereby is signified that the Lord averts all falses derived from

172

EXODUS.

[Chap, xxiii.

evil, appears from the signification of acting as an adversary,
when concerning Jehovah or the Lord, as deuoting to avert, of
which we shall speak presently ; and from the signification of
thine adversaries, as denoting falses derived from evil, for these
tilings are adversaries in the spiritual sense, because they con-
tinually infest, assault, and endeavor to destroy truths derived
from good, for they are opposites. The reason why to act as
an adversary, when concerning Jehovah or the Lord, denotes
to avert, namely, falses derived from evil, is, because the Lord in
no case acts as an adversary, for He is Mercy Itself and Good
Itself, and into Mercy Itself and into Good Itself what is adverse
cannot fall, not even against what is false and evil ; but what is
false and evil acts as an adversary against good and truth, that
is, they who are in the false and in evil are against those who
are in truth and good ; and because the former destroy them-
selves when they attempt to destroy the latter, hence it is that
it appears as if the Lord acted as an adversary, when jet He
only places His own in security. From these considerations it
is evident in what manner it is to be understood, that by acting
as an adversary, when concerning the Lord, is signified to avert
falses derived from evil. How the case is with this arcanum,
see what was shown above, n. 4299, 7643, 7679, 7710, 7926,
7989, 8265, 8266* 8946.

9314. " And will act as an enemy to thine enemies " — that
hereby is signified that He averts all evils from which falses arc
derived, appears from the signification of acting as an enemy,
when concerning Jehovah or the Lord, as denoting to avert, see
jii6t above, n. 9313 ; and from the signification of enemies, as
denoting evils from which falses are derived, inasmuch as those
evils in the spiritual sense are enemies against goods from which
truths are derived. The reason why by enemies are signified
the evils from which falses are derived is, because by adversaries
are signified falses derived from evil ; for where the subject
treated of in the Word is concerning the false, it is also con-
cerning evil, as when it is concerning truth it is also concern-
ing good, see n. 683, 793, 801, 2173. 2516, 2712, 3132, 4138,
5138, 5502, 6343, 7945, 8339. Hence it is evident, that one
thing is signified by acting as an adversary to adversaries, and
another by acting as an enemy to enemies; and that this is not.
a repetition only for the sake of exalting the subject.

9315. " When My angel shall go before thee " — that hereby
is signified life according to the precepts of the Lord, appears
from the signification of going before thee, when concerning
the Lord, who in this case is the angel of Jehovah, as denoting
to teach the precepts of faith and of lite, thus also denoting a
life according to those precepts : that to g<> and to journey, de-
notes to live, see n. 1293, 4882, 5493, 5605. 8417, 8420, S557,
8559 ; and from the signification of the angel of Jehovah, as

9314, 9315.]

EXODUS.

173

denoting the Lord as to the Divine Human [principle], see
above, n. 9303, 9306. The reason why the Lord as to the
Divine Human [principle] is meant by an angel is, because the
several angels who appeared before the Lord's coming into the
world, were Jehovah Himself in a human form, or in the form
of an angel ; which is very manifest from this consideration,
that the angels, who appeared were called Jehovah, as they
who appeared to Abraham, who are treated of in chap, xviii.
of Genesis; that they were named Jehovah, see verses 1, 13,
14, 17, 20, 26, 33 ; and He who appeared to Gideon, who *
is treated of in chap. vi. in Judges ; that He also was named
Jehovah, see verses 12, 14, 16, 22, 23, 24, of that chapter,
besides also in other places. Jehovah Himself in the human
form, or what is the same thing, in the form of an angel,
was the Lord. His Divine Human [principle] appeared at that
time as an angel, of whom the Lord Himself speaks in John,
" Jesus said, Abraham exulted to see My day, and he saw, and
rejoiced. Verily, verily, I say unto thee, before Abraham was,
/ am," viii. 56, 58. And again, " Glorify thou Me, 0 Father,
with Thyself, with the glory which I had with Thee before the
world was," xvii. 5. That Jehovah otherwise could not ap-
pear, is also manifest from the Lord's words in John, " Ye
have not heard at any time the voice of the Father, nor seen His
appearance" v. 37. And again, " Not that any one has seen
the Father, except He who is with the Father, He hath seen the
Father" vi. 46. From these passages it may be known what
the Lord was from eternity. The reason why it pleased the
Lord to be born a man was, that He might actually put on the
Human [principle], and might make this Divine, to save the
human race. Know therefore, that the Lord is Jehovah Him-
self, or the Father, in a human form ; which also the Lord Him-
self teaches in John, " I and the Father are one" x. 30. Again,
" Jesus said, henceforth ye have known and seen the Father.
He who hath seen Me hath seen the Father. Believe Me that
I am in the Father and the Father in Me," xiv. 7, 9, 11.
And again, " All Mine are Thine, and all Thine Mine," xvii. 10.
This great Mystery is described in John in these words, 4> In
the beginning was the Word, and the Word was with God, and
God was the Word; the same was in the beginning with God.
All things were made by Him, and without Him was not any
tiling made which was made. And the Word was made flesh,
and dwelt amongst us, and we have seen His glory, the glory
as of the only-begotten of the Father. No one hath seen God at
any time, the only-begotten iSon, who is in the bosom of the
Father, He hath brought Him forth to view," i. 1, 2, 3, 14, 18 ;
the Word is the Divine Truth, which has been revealed to men,
and since this could not be revealed except from Jehovah as a
man, that is, except from Jehovah in the human form, thus

171

EXODUS.

[Chap, xxiii.

from the Lord, therefore it is said. "In the beginning was the
Word, and the Word was with God, and God was the Word."
It is a known tiling in the church, that by the Word is meant
the Lord, wherefore this is openly said, "The Word was made
flesh, and dwelt amongst us, and we have seen His glory, the
glory as of the only-begotten of the Father." That the Divine
Truth could not be revealed to men, except from Jehovah in the
human form, is also clearly said, "No one hath seen God at
any time, the only-begotten Son, who is in the bosom of the
•Father, He hath brought Him forth to view." From these
considerations it is evident, that the Lord from eternity M as
Jehovah or the Father in a human form, but not yet in the
flesh, for an angel has not flesh. And whereas Jehovah or the
Father willed to put on all the human [principle], for the sake
of the salvation of the human race, therefore also He assumed
flesh, wherefore it is said, " God was the Word, and the Word
was made Jlesh." And in Luke, " See ye My hands and My
feet, that it is I myself, handle Me and see, for a spirit hath not
flesh and bones as ye see Me have," xxiv. 39. The Lord by these
words taught, that He was no longer Jehovah under the form
of an angel, but that He was Jehovah-Man ; which also is
meant by these words of the Lord, " / came forth from the
Father, and am come into the world, again I leave the xcorld,
and go to the FatJier," John xvi. 28. That the Lord, when He
was in the world, made His Human [principle] Divine, see n.
1616, 1725, 1813, 1921, 2025, 2026, 2033, 2034, 2083, 2523,
2751* 2798, 3038, 3013, 3212, 32-11, 3318, 3637, 3737, 4065,
41S0, 4211, 4237, 4286, 4585, 4687, 4692, 4724, 473S, 4766,
5005, 5045, 5078, 5110, 5156*, 6373, 6700, 6716, 6849, 6S64.
6872,7014,7211,7499, 8547* 8864, 8865*, 8878 ; and that
He expelled all the Human [principle] which was from the
mother, until at length He was not the son of Mary, n. 2159,
2649, 2776, 4963, 5157; especially n. 3704, 4727, 9303, 9306 ;
and what has been shown on the subject in the passages cited,
n. 9194, 9199.

9316. " And hath brought thee to the Amorite, and Hittite,
and the Perizzite, and the Canaanite, the Hivite, and Jebusite,
and I shall cut him oft'" — that hereby is signified when the
Lord hath protected against evils and falses infesting the
church, and has removed them, appeal's from the signification
of the angel who was about to bring to the nations named,
as denoting the Lord, see n. 9303, 9315 ; and from the signifi-
cation of the Amorite, the Hittite, the Perizzite, the Canaanite,
the Hivite, and Jebusite, as denoting evils and falses infesting
the church, but what evils and what falses are specifically sig-
nified by each, see n. 8054; for when the sons of Israel were
introduced into the laud of Canaan, then a representative of the
church and of heaven was instituted amongst them, and

9316—9320.]

EXODUS.

175

amongst the nations a representative of evils and falses infesting
the church, on which subject see n. 3686, 4447, 6306, 6516,
S054, 8317 ; and from the signification of cutting off, as de-
noting to protect, and thereby to remove ; that hell is removed
by the protection alone of heaven by the Lord, that is, that by
the protection alone of those who are in good and truth, they
are removed who are in evil and the false, see just above,
n. 9313.

9317. " Thou shalt not bow down thyself to their gods" —
that hereby is signified that the falses of evil ought not to he
worshipped, appears from the signification of bowing down one
self, as denoting adoration and worship, see n. 4689 ; and fiorn
the signification of the gods of the nations, as denoting the
falses of evil, see n. 4544, 7873, 8S67, 9317. The falses of evil
are worshipped, when worship is performed according to doc-
trine, which is forged from falsified truths and adulterated
goods. This is the case when dominions and gains are regard-
ed as ends, and truths from the Word as means.

9318. " And shall not serve them " — that hereby is signified
that neither ought they to be obeyed, appears from the signi-
fication of serving, as denoting obedience, see n. 8987, 8990
and also worship, n. 7934, 8057.

9319. "And shalt not do according to their works" — that
hereby is signified that evils of life ought not to be pursued,
appears from the signification of works in this passage, as de-
noting evils of life ; that not to do according to them denotes
not to follow or pursue them, is evident.

9320. " Because destroying thou shalt destroy them " — that
hereby is signified that evils ought altogether to be removed,
appears from the signification of destroying, when concerning
the evils and falses, which are signified by the nations of the
land of Canaan and by their gods, denoting to remove; the
reason why to destroy denotes to remove is, because they who
are in good and truth, in no case destroy those who are in evil
and the false, but only remove them, inasmuch as they act from
good and not from evil, and good is from the Lord, who never
destroys any one ; but they who are in evil and thence in the
false, attempt to destroy, and when they are able do destroy
those who are in good, by reason that they act from evil ; but
inasmuch as in this case they rush against the good which is
from the Lord, thus against the Divine [being or principle],
they destroy themselves, that is, precipitate themselves into
damnation and into hell ; such is the law of order; that it is
bo st-o n. 4299, 7643, 7679, 7710, 7926, 7989, 8137, 8146*
fS26(!, 8945, 8946. The reason why the Israelites and Jews
destroyed the nations of the land of Canaan was, because the
former represented spiritual and celestial things, and the nation?
represented infernal and diabolical things, which latter things

176

EXODUS.

[Chap. xxm.

can in no case be together with the former, for they are op-
posites. The reason why it was permitted them to destroy the
nations was, because with them [the Israelites and Jews] there
was not a church, but only the representative of a church, thus
neither was the Lord present with them except only representa
tively, n. 4307 ; for they were in externals without an internal
principle, that is, in worship representative of good and truth,
but not in good and truth. To persons of such a character it is
permitted to destroy, to kill, to give to slaughter and to the
curse ; but it is not permitted to those who are in externals
and at the same time in internals, inasmuch as these must act
from good, and good is from the Lord. That the Jews and
Israelites, were of such a character, Moses declares openly,
" Say not in thine heart, when Jehovah thy God shall have
driven t/ie nations before thee, saying, on acco-unt of my justice
Jehovah hath brought me to possess this land l not on account
of thy justice and the rectitude of thy heart, because thou art a
people stiff-necked" Deut. ix 4, 5, 6. And in another place.
" 2 hey are a nation destroyed in counsels, neither is there in
teUigence in them. Tlieir vine is the vine of Sodom and of th<
field of Gomorrah y its grapes are grapes of gall, they have el us
ters of bitterness, their wine is the poison of dragons, and tin
cruel gall of asps ; is not this hidden with Me, sealed up in Mi,
treasures," Deut. xxxii. 28, 32, 33, 34 ; vine in the interna',
sense signifies the church, n. 1069, 5113, 6375, 6376, 9277 ;
grapes and clusters signify the internal and external goods of
that church, n. 1071, 5117, 6378; and wine signifies the
internal truth of that church, n. 1071, 1798, 6377 ; hence it is
evident what is signified by their vine being of the vine of
Sodom and of the fields of Gomorrah ; what by tlieir grapes
being grapes of gall and clusters of bitterness; and what b}'
their wine being the poison of dragons, and the cruel gall of
asps. That those things were known to Jehovah, that is the
Lord, is signified by its being hid with him, and sealed up in
His treasure. And in John, "Jesus said to the Jews, ye are
of '[your] father the devil, and the desire of your father ye are
willing to do f he was a murderer from the beginning, viii. 44 ;
hence they are called a depraved and adulterous generation,
Matt. xii. 39 ; also an offspring of vipers, Matt. iii. 7 ; chap,
xii. 34; chap, xxiii. 33; Luke iii. 7. That they were of such
a character, is also described by the Lord in parables, Matt. xxi.
33 to 45 ; Mark xii. 1 to 9 ; Luke xiv. 16 to 24 ; chap. xx. 9
to 19. That this nation was the very worst nation ; that when
in worship, they were in externals without an internal principle ;
that there was no church amongst them, but only the repre-
sentative of a church ; and that still thev could represent the
internal of the church, see n. 3398, 3479, 34S0, 3732, 3881,
4208.4281,4288, 4289, 4290, 4293, 43<>7. 4314, 4316. 4317

9321—9323.]

EXODUS.

177

4429, 4433. 4444, 4500, 4503, 4680, 4815, 4818, 4820, 4S25,
4832,4837,4814, 4847, 4865, 4868, 4874,4899, 4903, 4911,
4912, 4913, 5057, 5998, 6304, 6832, 6877, 7048, 7051, 7248,
7401,7439,8301, 8588, 8788, 8806, 8814,8819, 8871, 8882,-
9284.

9321. " And breaking in pieces thou shalt break in pieces
their statues " — that hereby is signified that in like manner the
falses of worship ought to be removed, appears from the sig-
nification of breaking in pieces, when concerning the falses of
worship, which are signified by statues, as denoting to remove,
as above, n. 9320 ; and from the signification of statues, as de-
noting the falses of worship, see n. 3727, 4580.

9322. " And ye shall serve Jehovah your God " — that hereby
is signified the worship of the Lord alone, appears from the
signification of serving, as denoting worship, as above, n. 931S ;
the reason why it denotes the worship of the Lord is, because
Jehovah in the Word is the Lord, n. 1343, 2921, 3035, 5663,
6280, 6281, 6303, 6945, 6956, 8864.

9323. " And He will bless thy bread and thy waters "—that
hereby is signified the increase of the good of love and of the
truth of faith, appears from the signification of being blessed by
Jehovah, as denoting to be made fruitful in goods and to be
multiplied in truths, see n. 2846, 3406, 4981, 6091, 6099,
8939 ; thus increase in such things, as are of love and faith ;
and from the signification of bread, as denoting the good of
love, see n. 276, 680, 2165, 2177, 3478, 3735, 3813, 4211,
4217, 4735, 4976, 6118, 8410 ; and from the signification of
water, as denoting the truth of faith, see n. 680, 739, 2702,
3058, 3424, 4976, 5668, 6346, 7307, 8568. Inasmuch as
bread signified all the good of love, and water all the truth of
faith in the complex ; and inasmuch as to be blessed of Jehovah,
signifies all increase in those things, therefore it was a usual
form of supplication in the infant churches, that Jehovah would
biess the bread and the waters ; and also it was a common form
of speech to say bread and water, when they meant to express
all natural meat and all natural drink, and to understand thereby
all spiritual good and truth, for these latter are the things which
nourish spiritual life, as the former nourish natural life, see n.
4976. These things are signified by bread and water in the
following passages, "Behold Jehovah-Zebaoth removeth from
Jerusalem and Jndah all the staff of bread, and all the staff of
water,'1'' Isaiah iii. 1 ; where the staff of bread denotes power
and life derived from good ; and the staff of water denotes power
and life derived from truth. And iu Ezekiel, Behold I break
the staff of bread in Jerusalem, that they may eat bread in
weight and solicitude, and drink water in measure and with
astonishment: That they may want br< ad and water and be
desolate ;i man and his brother, and consume away by reason

VOL. ix 12

178

EXODUS.

[Chap, xxiii

of their iniquity," iv. 16, 17. That to want bread and water
denotes to be deprived of the good of love and the truth of faith,
is very manifest, for it is said, that they may be desolate a man
.and his brother, and may consume away by reason of iniquity.
In like manner in the same prophet, " They shall eat thcit
bread in solicitude, and drink their water with astonishment,
that the land may be devastated of its fulness, by reason of the
violence of all that dwell in it," xii. 19. And in Amos, " Be-
hold the days come, in which I will send a famine into the
earth, not a famine for bread, nor a thirst for waters, but to Iiear
the words of Jehovah," viii. 11. And in the First Book of Kings,
" The Man of God said to Jeroboam, If thou wouldst give me
half thine house, I will not go in with thee, neither will eat
bread nor drink water in this place ; for thus Jehovah com-
manded, saying, Thou shalt not eat bread nor drink water,
neither shalt thou return by the way which thou wentest. But
the prophet from Bethel said to him, that it was said by Je-
hovah, that he should eat bread with him and drink water,
telling a lie ; and he returned with him, and did eat bread in
his house and drink water / wherefore he was torn in pieces by
a lion," xiii. 8, 9, 16, 17, 18, 19, 24. That he should not eat
bread and drink water with Jeroboam, signified that he should
abhor good there and also truth, because they were profaned ;
for Jeroboam profaned the altar and all the holy things of
worship, as is evident from the historicals of the Word in the
above chapter. The defect of spiritual good and truth was sig-
nified by rain not being given for three years and a half during
the reign of Ahab, insomuch that bread and water failed ; and
by Elias going on this occasion to a widow inSarepta, and asking
from her a little water to drink, and a piece of bread to eat,
1 Kings xvii. and xviii., far by bread was signified all the good
of the church, and by water all the truth of the church, as
w as said above ; inasmuch as at that time such things wore
represented, by reason that the representative of a church was
amongst them, and because thus the Word, even the historical,
was written by representatives, hence it was that the devasta-
tion of good and truth was represented by a defect of bread and
water. Since bread signified all the good of love in the complex,
therefore also the sacrifices Mere called bread, n. 2165 ; and
therefore the Lord calls Himself the bread which came down
from heaven, John vi. 48, 51, 57 ; for the Lord is the good
itself of love.

9324. " And I will remove disease from the midst of thee "
— that hereby is signified protection from the falsifications of
truth and the adulterations of good, appears from the signifi-
cation of removing from the midst of thee, when said of falsi-
fied truths and adulterated goods, which are signified by disease,
as denoting to protect, for the Lord, when He protects from

9324, 9325.J

EXODOfc.

179

those lliings, removes them, see n. 9313; and from the signi-
fication of disease, as denoting falsified truth and adulterated
good; these things are the diseases of spiritual life, for spiritual
life exists and subsists by the truths which are of faith and the
goods which are of love ; when these are falsified and perverted,
man sickens, but when they are denied in heart, then man
spiritually dies. That diseases are such things, and correspond
to sncli things, see n. 4958, 5711 to 5727, 8364, 9031.

9325. " There shall not be what is abortive and barren in the
land " — that hereby is signified that goods and truths proceed
in their order in a continual progression, appears from the sig-
nification of not being abortive and barren, as denoting the
progressive principle of regeneration in its order, consequently
that goods and truths proceed in their order in continual pro-
gression, of which we shall speak presently ; and from the sig-
nification of in the land [or earth], as denoting in the church.
That land [or earth] in the Word is the church, see n. 560,
662, 1066, 1067, 1262, 1413, 1607, 1733, 1850, 2117, 211S.
2571, 2928, 3355, 3368, 3379, 4447, 4535, 5577, 8011, 8732.
The reason why land [or earth] signifies the church, is, because
the land [or earth] of Canaan is meant, where the church was,
and from the most ancient times had been, n. 3686, 4447, 44.">4,
4516, 4517, 5364* 6516, 8317; and in the spiritual world,
when mention is made of land [or earth], land [or earth], is not
perceived, but the quality of the nation inhabiting it, as to their
religious principle ; hence when land [or earth] is mentioned in
the Word, and by it is meant the land [or earth] of Canaan,
the church is perceived. From these considerations it may be
manifest what is meant in the prophecies of the Word by a
new fuaven and a new earth, viz. that it means the church, in-
ternal and external, see n. 1850, 3355, 4535 ; for there are
internal men and external men. The reason why by there not
being any thing abortive and barren in the land, is signified
that goods and truths proceed in their order in continual pro-
gression, is, because by all things which relate to birth, in the in-
ternal sense of the Word, are meant such things as relate to
spiritual birth, thus which relate to regeneration, n. 2584, 3860,
3905, 3915. The things which relate to spiritual birth or rege
Deration are the truths of faith and the goods of charity, for by
these man is conceived and born anew. That such things are
signified by births, is evident from several passages in the Word,
and manifestly from the Lord's words to Nicodemus, l< Jesus
said to him, Verily, verily I say unto thee, unless any one he ge-
nerated again, he cannot see the kingdom of God: Nicodemus
said, How can a man be regenerated when he is old, can he
enter a second time into the womb of his mother, and be gene-
rated ? Jesus answered, Verily, verily I say unto thee, except
any one be generated of water and of the spirit, he cannot enter

180

EXODUfe.

[Chap, xxiii

into the kingdom of God. That which is born of the flesh, is
flesh, hut that which is gencratad from the spirit, is spirit. Ni-
codemus said, How can these tilings be ? Jesus answered, Art
tliou a master in Israel, and knowest not these things?" John
iii. 3, 4, 5, 6, 9, 10. To be generated by water and the spirit,
denotes by the truths of faith and the good of love, see the
passages cited, n. 9274. The reason why such things are sig-
nified by births in the Word, is grounded in the correspondence
of marriages in the earth with the heavenly marriage, which is
the marriage of good and of truth, concerning which corres-
pondence, see n. 2727 to 2759. But that love truly conjugial
thence descends, scarcely any one at this day knows, and per-
haps scarce any one is willing to acknowledge, inasmuch as
earthly and corporeal things are before the eyes, which extin-
guish and suffocate [the thoughts], when employed about such
correspondence. Since love truly conjugial is from this source,
therefore also by births and generations, in the internal sense of
the Word, are signified those things which relate to the new
birth and generation from the Lord ; hence also it is that father,
mother, sons, daughters, sons-in-law, daughters-in-law, grand-
sons, and other relations besides, which are derived from mar-
riages, signify goods and truths and their derivations, which have
been frequently treated of in the above explications. From these
considerations now it may be manifest, that by the words,
" There shall not be what is abortive and barren in the hind," is
signified that goods and truths proceed in their order in continual
progression. That what is abortive and barren signify those
things which relate to abortion and barrenness in the spiritual
sense, which are perversions of good and truth, also the vasta-
tions and denials thereof, is evident from the following passages,
" Ephraim, when I saw even to Tyre, is planted in a beautiful
[place] ; and Ephraim shall bring forth his sons to the murderer.
uive them, 0 Jehovah, an abortive womb and dry paps: by reason
of the wickedness of their works I will drive them out from my
house," Hosea ix. 13, 14, 15. Unless it be known what is signi-
fied by Ephraim, by Tyre, by a murderer, by sons, by an abortive
womb, by dry paps, in t lie internal sense, it cannot be known at
all what those prophecies involve. That Ephraim is the intel-
lectual principle of the church, which is an intellectual principle
illustrated concerning the goods and truths of faith derived from
the Word, see n. 3969, 5354, 0222, 623S, 6267. That Tyre
denotes the knowledges of truth and good, see n. 1201 ; hence
it is evident what is signified by Ephraim, when I saw even to
Tyre, planted in a beautiful [place]. That a murderer is one
who deprives of spiritual life, or the life derived from truth and
good, see n. 3607, 6767, S902; and that sons are the truths
of faith, n. 4S9, 491, 533, 1147, 2623, 2S13, 3373, 3704,
4257. Hence it is evident what is signified by Ephraim bring-

9325.]

EXODUS.

181

ing out liis sons to the murderer. That paps denote the affect ions
of good and truth, n. 0432; hence dry paps denote no affec-
tions, but in the place thereof the lusts of perverting ; hence it
is evident what is meant by an abortive womb, namely, the per
version of good and truth. That those things which relate to
spiritual life are what are signified by all the above expressions,
is manifest, for it is said, by reason of the wickedness of their
works I will drive them out from My house ; from the house of
Jehovah denotes from the church and from heaven, n. 2233,
2234, 3720, 5640. And in Malachi, " I will rebuke for you
him that taketh away, that he may not corrupt for you the fruit
of the earth, neither may the vine in the field he abortive for
you • all nations shall proclaim you blessed, and ye shall be
aland of what is well pleasing" iii. 11, 12; by the vine in
the field not being abortive, is signified that the truths and
goods of faith, with those who are in the church, proceed in
their order, for a vine is the truth and good of the Spiritual
Church, see n. 1069, 6375, 6376, 9277 ; and field denotes the
church, n. 2971, 3766, 7502, 9139, 9295; the land of what
is well pleasing denotes the church grateful to the Lord, for
every one within the church, who is regenerated by truth and
good, is a church, whence it is evident what is meant by the
expression, ye shall be a land of what is well pleasing / that
land [or earth] denotes the church, see above. And in Moses,
" If ye will hear My judgments, that ye may keep and do
them, thou shalt be blessed above all people, there shall not
be in thee what is unfruitful nor barren, and in beast. Je-
hovah will remove from thee every disease, and all the evil
faintings of Egypt," Deut. vi. 12, 14, 15 ; there shall not be
what is unfruitful and barren, denotes nothing without life from
truth and good, thus that they shall be spiritually alive ; inas-
much as barren had this signification, therefore women in an-
cient times considered themselves as not alive, when they were
barren, as Rachel, who thus said of herself to Jacob, " Rachel
saw that she did not bring forth to Jacob ; and she said to Jacob,
give me sons, and if not, I die," Gen. xxx. 1 ; n. 3908. By
barren also are signified those who are not in good because not
in truths, and still desire truths that they may be in good, as
the upright nations who are out of the church ; as in Isaiah,
" Sing thou barren that didst not bear, break forth into singing
and into jubilee she who hath not brought forth, because
the sons of the desolate are many in comparison with the sons
of her who is married," liv. 1. And in David, "Jehovah
raiseth out of the dust him that is bruised, He exalteth from
the dunghill him that is needy, to place him with the princes
of his people, who maketh the barren to keep house, a joy fid
mother of sons," Psalm cxiii. 7, 8, 9. And in the prophecy of
Hannah after that she had borne Samuel, " They that were full

182

EX0DT7S.

[Chap, xxiii.

have hired themselves, and the hungry have ceased, until the
barren hath borne seven, but she that hath many children hath
failed," 1 Sam. ii. 5. In the above passages by barren are
meant the nations who are called to the church, and to whom
the church is transferred, when the old chnrch ceases, that
is, when they, who were before of the church, are no longer
in faith, because in no charity; this latter church is what is
meant by her who had many children who failed, and by her
that was married ; but the former, namely, the new church of
the nations, is meant by the barren and the desolate who should
have many sons, and by the barren of the house being a glad
mother of sons ; to bear seven denotes to be regenerated to the
full, for seven in that passage does not signify seven, but to the
full, n. 9228. From these considerations it is evident w hat is
meant by these words of the Lord, *' The day shall come, in
which they shall say, blessed are the barren, and the wombs that
never bare, and the paps which have not given suck" Luke xxiii.
29 ; where the subject treated of is concerning the consummation
of the age, which is the last time of the church. And in the
second book of the Kings, " The men of Jericho said to El isha,
Behold, the situation of the city is good, but the waters are evil,
and the earth barren. Then Elisha said, that they should put
salt in a new cruse, and should cast forth the salt thence at the
going forth of the waters, and the waters were healed, neither
came there any more death or barrenness," ii. 19, 20, 21.
What these words involve, no one can know but from the in-
ternal sense ; for all the miracles which are related in the Word,
involve such things as are in the Lord's kingdom or in the
church, n. 7337, 7465, 8364, 90S6 ; wherefore it is expedient
it should be known what was represented by Elisha, what was
signified by the city of Jericho, what by the evil waters and the
barren earth, what by a new cruse and salt in it, also what by
the going forth of the waters into which they were to cast the
salt. That Elisha represented the Lord as to the Word, see
n. 2762 ; that waters signify the truths of faith, see n. 88,
2702, 3058, 3424, 4976, 5668, 6346, 7307, S137, 8138, 8568 ;
hence evil waters signify truths without good, and barren earth
signifies the good of the ehurch in consequence thereof not
alive; a new cruse or new vessel signifies the scientifics and
knowledges of good and truth, n. 3068, 3079, 3316, 331S ;
salt signifies the desire of truth to good, n. 9207 ; the going
forth of waters signifies the natural principle of man which re-
ceives the knowledges of truth and good, and which is Amended
by the desire of truth to good. From these considerations it is
evident what that miracle involved, namely, the amendment of
the church and of life by the Word from the Lord, and by the
• ler-ire of truth to good thence derived ; and that amendment is
< fleeted when the natural principle of man, from such desire,

9326, 9327.J

EXODUS.

183

receives truths from the Word. The reason why this was done
at the city of Jericho was, because that city was situated not far
from Jordan, and by Jordan is signified that principle apper-
taining to the man of the church, which first receives truths,
thus the natural principle, n. 1585, 4255. That the natural
principle of man is the first which receives truths out of the
Word from the Lord, and that it is ultimately regenerated, and
that when it is regenerated, the whole man is regenerated, was
signified by the Lord's words to Peter, when He washed the
feet of the disciples, " Jesus said, he that is washed, hath no
need bat to be washed as to the feet, and is wholly clean,"
John xiii. 10 ; that feet denote those things which are of the
natural principle of man, in general the natural principle itself,
seen. 2162, 3147, 3761, 39S6, 43S0, 4938 to 4952, 5327,
532S. That the natural or external man ought to be in corres-
pondence with the spiritual or internal, that man may be re-
generated, thus that he is not regenerated until the natural prin-
ciple be regenerated, see n. 2850, 3167, 3286, 3321, 3470,
3493, 3508, 3509, 3518, 3573, 3576, 3579, 3620*, 3623*, 3671,
38S2, 3969, 4353, 4587, 4612, 4618, 5168, 5326, 5373, 5651,
6299, 6454, 7442, 7443, 8742 to 8747, 9043, 9046, 9061.

9326. "The number of thy days I will fill" — that hereby is
signified even to a full state, appears from the signification of
davs, as denoting states of life, see n. 23, 487, 48S, 493, 893,
27*8, 3462, 3785, 4850, 5672, 5962, 6110, 7680, 8426; in
this case states of new life or of spiritual life, which is that of
a regenerate person ; and from the signification of filling a
number, as denoting to the full. Even to a full state denotes
even until the man is regenerated. That truths and goods pro-
ceed thitherto in their order in continual progression is signified
by the words, "There shall not be what is abortive and barren
in the land," on which words see just above, n. 9325.

9327. " My terror I will send before thee " — that hereby is
signified the terror of those who are in the evils of the false on
account of the truths of good, appears from the signification ot
terror, as denoting the terror of those who are in the evils of
the false ; and from the signification of the sons of Israel, before
whom the terror was to be sent, as denoting those who are in
spiritual good or the good of truth, see n. 5803, 5805, 5812,
5817, 5819, 5S20, 5833, 7956, 8234, S805. That the nations
of the land of Canaan, who had terror on account of the sons
of Israel, signify the evils of the false and the falses of evil, see
n. 1413, 1437, 1407, 1573, 1574, 1868, 4517, 6306, 8054, 8317 ;
hence it is that by the words, "I will send My terror before
thee," is signified the terror of those who are in the evils of the
false on account of the truths of good. The case herein is this ;
all power in the spiritual world is from truths which are from

184

EXODUS.

[Chap, xxiii.

good, thus from truths which proceed from the Lord ; which
may appear very manifest from this consideration, that the Lord
arranges all things in heaven, and all things in hell, also all
things in the world, by truths which are from Himself, for the
Divine Truth proceeding from the Lord is that very principle
itself, by which all things have existed, and by which they
subsist. That this is the case, is not comprehended by those
who think only from what is material, as they think who ascribe
the origin and support of all things to nature ; these cannot form
any other ideas concerning truths, than that they are of no
power, because of mere thought, concerning which they per-
ceive nothing essential, still less substantial, although they
know that thought rules the whole body, and excites singular
the parts thereof into motion, altogether according to its quality ;
likewise that there is nothing in the universe but what has
relation to truth which is from good. That it is truth which has
ail power and is the veriest essential [principle] itself, see n.
8200. From these considerations it is evident, that the angels
have power from the Divine Truth which is from the Lord, and
that hence they are called powers. What is the power which
truths from good have, that is, truths from the Lord, see what
is said from experience concerning the arm, which corresponds
to such -truth, n. 4932, 4933, 4934, 4935. Inasmuch as all
power is of truth, it hence follows, that the false derived from
evil has no power at all, for this principle is the privation, of
truth from good, thus the privation of power; wherefore also
they who are in hell, inasmuch as all there are in falses from
evii, have nothing at all of power ; wherefore thousands of them
may be driven away, cast down, and dissipated by one angel of
heaven, nearly in the same manner as a mote in the atmosphere
by the breath of the mouth. From these considerations it may
be seen whence it is that they who are in evils of the false have
terror on account of the truths of good. This terror is called the
terror of God, Gen. xxxv. 5 ; Job xiii. 21 ; and in Ezekiel, " 1
will give My terror in the land of the living ; until he be made
to lie down in the midst of the uncircumcised with those who
are thrust through with the sword, Pharaoh and all his multi-
tude," xxxii. 32. And in Moses, "If ye shall reject My statutes,
and if your soul shall abhor My judgments, so that ye will
not do all My precepts, I will inject comternation into their
hearts, that the souticl of a driven leaf shall pursue tliern, and
they shall fly the flight of a sword, and fall when none pur-
sueth," Levit. xxvi. 15, 36; in which passage is described the
terror of those who are in the evils of the false and in the falses
of evil ; it i6 said, that the sound of a leaf shall pursue them,
and they shall fly the flight of the sword; the reason why it is
60 said is, because a leaf signifies truth, n. 885, and a sword

9323—9330.]

•EXODUS.

185

truth combating against the false of evil, n. 2799, 6353, 8294 :
that they have nothing at all of power against truth, is signified
by they shall fall when none pursues.

9328. " And I will disturb all the people" — that hereby is
signified the consternation of all falses, appears from the signi-
fication of disturbing, as denoting consternation, of which we
shall speak presently ; and from the signification of people, as
denoting those who are in truths, thus abstractedly truths, and
in the opposite sense, falses, see n. 1259, 1260, 2928, 3295,
3581, 6232. The reason why to disturb signifies consternation
is, because they who are in consternation, are disturbed in mind
and heart, insomuch that they become insane, and rush of
themselves into destruction. That such consternation is signi-
fied by disturbing, is evident from Zechariah, " In that day
there shall be a great disturbance of Jehovah amongst those who
fight against Jerusalem, and they shall seize a man the hand of
his companion, and his hand shall come up over the hand of
his companion," xiv. 13. To fight against Jerusalem is against
the church, thus also against the truths and goods of faith,
which constitute the church. That disturbance denotes con-
sternation even to insanity, is evident. And in Moses, "Jehovah
thy God will give the nations before thee, and will disturb them
with a great disturbance, until they be destroyed, Deut. vii. 23 ;
where disturbance denotes consternation.

9329. " To whom thou shalt come " — that hereby is signi-
fied from the presence of the Lord, appears from the signifi-
cation of coming to any one, as denoting presence, as n. 5934,
6063, 6089, 7498, 7631. The reason why it denotes the pre-
sence of the Lord is, because the subject treated of is concern-
ing the power of truth against evils and falses, and all truth
and its power is from the Lord. The sons of Israel, wTho are
here spoken of, also signify the truths which are from the Lord,
but spiritual truths, see n. 5414, 5879, 5951, 7956, 8234, 8805.

9330. " And I will give all thine adversaries to thee the
neck " — that hereby is signified the flight and damnation of
falses, appeara from the signification of adversaries, as denoting
falses derived from evil, see n. 9313, 9314 ; and from the sig-
nification of giving the neck, as denoting flight. The reason
why it denotes damnation also is, because when they who are
in falses derived from evil fly on account of truths derived from
good, they cast themselves into hell or into damnation. The
case herein is this : they who are in falses derived from evil,
in the other life first fight against those who are in truths de-
rived from good. The reason why it is permitted them to fight
is, that good may thence come forth ; the good which thence
come6 forth is, that they who are in truths derived from good,
are thereby confirmed in truths against falses, and that they
who are in falses derived from ovil, are confirmed in falses, and

186

EXODUS.

[Chap, xxiii.

thus devastate themselves ; for in the other life falses are re-
moved from those who are in truths derived from good, and
truths are removed from those who are in falses derived from
evil. Thus they who are in truths derived from good are elevated
into heaven, and they who are in falses derived from evil, sink
down into hell ; and when they are in hell, they are in terror
and consternation at truths derived from good, in which the
angels are principled from the Lord. That such a state awaits
those who are in falses derived from evil, and those who are in
truths derived from good, the Lord teaches in Matthew, " Who-
soever hath, to him shall be given y that he may have more abun-
dantly ; but ivhosoever hath not, from him shall be taken away"
xiii. 12. And in Luke, " Take from him the pound, and give to
him who hath ten pounds. They said, Lord, he hath ten pounds,'
I say to you, that to every one who hath it shall be given ; but
from him who hath not, even what he hath shall be taken away
from him," xix. 24, 25, 26.

9331. "And I will send the hornet before thee" — that
hereby is signified the dread of those who are in the falses of
evil, appears from the signification of hornets, as denoting
falses pungent and deadly, and hence exciting dread. Terror is
predicated of those who are in evils, and dread of those who are
in falses : concerning the terror of the former, see above, n.
9327. The reason why hornets signify the dread of those who
are in falses is, because they are winged and furnished with
stings, whereby they occasion poisoned pnnctures. For both
the greater and lesser animals signify such things as are of the
affections, that is, which have relation to the will, or signify
such things as are of the thought, that is, which have relation
to the understanding, for all things whatsoever in man have re-
lation either to his will, or his understanding, and the things
which have not relation to one or the other, are not in man, thus
are not of man. The animals which walk, and also those which
creep, signify affections in each sense, thus goods or evils, for
these are of the affections ; but the animals which fly, and also
the winged insects, signify such things as are of the thoughts in
each sense, thus truths or falses, for these are of the thoughts.
That animals signify goods or evils, 6ee n. 9280 ; that creeping
animals signify such things in the external sensual principle, see
n. 746, 909, 994 ; that winged animals signify, truths or falses,
n. 40, 745, 776, 778, 866, 988, 3219, 5149, 7441 ; hence winged
insects signify like things, but in the extremes of man. But
the falses, which are now treated of, are of several kinds ; there
are falses which do not hurt, there are falses which hurtslightly
and which hurt grievously, and there are also those which kill.
They are known of what kind they are from the evils in w,h'u-h
they originate ; for every false which hurts, and which kills,
derives its existere from evil ; for the false derived frrtm evil

9331.]

EXODUS.

187

evil appearing in a form. Such falses also in the other life,
■when they are represented in a visible form, are exhibited as a
filthy swarm of insects and winged things unclean, and of
terrible aspect, according to the species of the evil in which
they originate. From these considerations it is evident, whence
it is that hornets signify the dread of those who are in the falses
of evil. In like manner in Deuteronomy, '•'•Jehovah thy God
will send the hornet into them, until the residue and they thai
are hidden perish before thee," vii. 20. In the Word throughout,
mention is made of insects of various kinds, and they every
■where signify falses or evils in the extremes or in the external
sensual principle of man, which are evils and falses arising from
the fallacies of the senses, and from various pleasures and ap-
petites in the body, which seduce by their allurements and by
appearances, and cause the rational principle to assent, and
thereby to immerse itself in falses derived from evil. That falses
of the above kind are signified by the noxious flying animals
of Egypt, see n. 7441; in like manner by the locusts there,
n. 7643 ; that by the frogs of Egypt are signified reasonings
grounded in falses, see n. 7351, 7352, 7384; and by lice, evils
of the same kind, n. 7419 ; and that by worms are signified
falses which consume and torment, n. S4-81. Such evils and
falses also are signified by the various kinds of insects in the
following passages, as in Isaiah, " It shall come to pass in that
day, that Jehovah shall hissfar the fly which is inthe extremities
of the rivers of Egypt, and for the bee which is in the land of
Assyria ; which shall all come and rest in the rivers of desola-
tions, and in the clefts of the rocks, and in all shrubs," vii. 18,
19. Where the subject treated of is concerning the Lord's
coming, and concerning the state of the church at that time.
The fly in the extremities of the rivers of Egypt is the false in
the extremes, that is, in the external sensual principle of man,
n. 7441 ; the bee in the land of Assyria is the false perverting
the reasonings of the mind, for Assyria denotes reasoning, n.
1186 ; the river of desolations is the falsity every where reign-
ing ; the clefts of the rock are the truths of faith in obscurity,
because removed from the light of heaven, n. 8581 ; shrubs de-
note nascent truths of a like kind, n. 2682. And in Amos,
"I have smitten you with blasting and mildew, most of your
gardens, and your vineyards, and your fig-trees, and your olive-
trees, the moth hath devoured" iv. 9. And in Joel, " That
which the moth hathleft, shall the locust eat, and that which the
locust hath left, shall the canker-worm eat, and that which the
canker-worm, hath left, shall the caterpillar eat; awake, ye
drunken, and howl all ye that drink wine, because of the new
wine which is cut off from your mouth," i. 4, 5. Again, in
the same prophet, " The corn-floors are full of pure corn, the
presses overflow with new wine and oil ; and I will recompense

188

EXODUS.

[Chap, xxiii.

o you the years which the locust hath consumed, the canker-
worm, and the caterpillar, and the moth, My great army which
[ have sent amongst you," ii. 24, 25. That evils and falses in
the extremes, or in the external sensual principle of the man of
the church, are here signified by the kinds of the above insects,
is evident from singular the things in the above passage, for the
subject treated of is concerning the perversion of the truth and
good of the church ; what the locust and what the caterpillar
signify, see n. 7643. That by gardens, vineyards, fig-trees,
olive-trees, wine and new wine, which are destroyed by such
things, are signified the goods and the truths of the church in
common, has been often shown in the above explications. And
in David, " He mafe frogs creep forth into their land, into the
chambers of their kings ; He said that a filthy swarm should
come, lice in all their border," cv. 30, 31 ; speaking of Egypt.
What is meant by frogs, see n. 7351, 7352, 73S4 ; and what by
lice, n. 7419. Aiid in Moses, " Thou shalt plant vineyards and
cultivate them, but shalt not drink wine, neither shalt thou
gather together, because the worm shall devour it," Deut. xxviii.
39 ; where the worm denotes every such false and evil in general.
And in Isaiah, " Fear ye not the reproach of man, and be not
in consternation at their calumnies, because as a garment the
moth shall devour them, and as wool the grub shall devour them"
li. 7, 8. The moth denotes falses in the extremes of man, and
the grub denotes evils there, for the garment which the moth
shall devour, signifies inferior or exterior truths which are of
the sensual principle of man, see n. 2576, 5248, 6377, 6918,
9158, 9212 ; and the wool, which the grub shall devour, signi-
fies inferior or exterior goods, which are of the sensual principle
of man, as is evident from several passages, also from the signi-
fication of a sheep, from which wool comes, as denoting the good
of charity, n. 4169. What and of what quality the extremes
of the natural man are, which are called sensual, see n. 4009,
5077, 5081, 5089, 5091, 5125, 5128, 55S0, 5767, 5774, 6183,
6201, 6310 to 6318, 6564, 6598, 6612, 6614, 6622, 6624, 6814,
6845, 6948, 6949, 7442, 7645, 7693, 9212, 9216.

9332. " And shall drive out the Hivite, the Canaanite, and
the Hittite from before thee " — that hereby is signified the flight,
of falses derived from evils, appears from the signification of
driving out, as denoting to put to flight, thus denoting flight;
and from the signification of the Hivite, the Canaanite, and
Hittite, as denoting falses derived from evils; the Hivite the
false derived from a slighter evil, n. 6860; the Canaanite the
false derived from a more grievous evil, n. 4818, S054 ; and
the Hittite the false derived from most grievous evil, n. 2913,
6858 ; that by the nations in the land of Canaan are signified all
falses and evils in the complex, see the passages cited, n. 9327.

9333. " I will not drive him out from before thee in ona

9332, 9333.

EXODUS.

189

rear" — that hereby is signified their fliglit or removal not hasty,
namely, the flight "or removal of falses and evils, which are sig-
nified by the nations in the land of Canaan, appears from the
signification of driving out, as denoting flight, for they who are
in evils and falses in the other life, are not driven out, but fly ot
themselves ; that it denotes also removal, will be seen beneath ;
and from the signification of in one year, as denoting what is
hasty, for it follows, " [by] little [and] little I will drive him
out from before thee" by which is signified removal by degrees
according to order. The reason why driving out, when it is
predicated of evils and falses, denotes removal is, because falses
and evils are not driven out from man, but are removed. He
who does not know how the case is with man's liberation from
evils and falses, or with the remission of sin, may believe thd
sins are wiped away, when they are said to be remitted ; tu.h
belief is grounded in the literal sense of the Word, where it is
occasionally so expressed, in consequence whereof this error
lias gained possession of the minds of very great numbers, that
they are just and pure after that they have received absolution.
But such do not at all know how the case is with the remission
of sins, namely, that man is not purified from them, but is with-
held from them by the Lord, when he is of such a character,
that he can be held in good and truth ; and that he can then be
held in good and truth, when he is regenerated, for then he has
gained the life of the good of charity and of the truth of faith.
J? or whatsoever a man, from earliest infancy thinks, wills,
speaks, and acts, adds itself to his life, and constitutes it ; those
things cannot be exterminated, but only be removed, and when
they are removed, man then appears as without sins, because
they are removed, see n. 8393, 9018, 8988. According to the
appearance that man thinks and acts from himself what is good
and true, when yet it is not from himself, but from the Lord ;
it is said in the Word, that he is clean from sins, and also just,
as in Isaiah, " If your sins have been as scarlet, they shall be
white as snow ; if they have been red as purple, they shall be
as wool," i. IS, and in several other places. That this is the
case, it has been given to know from the state of souls in the
other life ; every one brings along with him thither from the
world all things of his life, that is, whatsoever he had thought,
had willed, had spoken, and had done, yea also whatsoever he
had seen and heard, from infancy even to the last of his life in
the world, insomuch that there is not even the smallest thing
wonting, n. 2±7i. They who had lived in the world the life of
faith and charity, can then be withheld from evils, and be held
in good, and thereby be elevated into heaven ; but they who
hi the world have not led a life of faith and charity, but a life
of self-love and of the love of the world, inasmuch as they
cannot be withheld from evils and held inyood, sink down into

190

EXODUS.

[On At', xxiii.

hell. From these considerations it is evident whence it is that
to drive out denotes removal, when it is said of falses and evils.
The subject treated of in this verse and in the following, in the
internal sense^ is concerning that removal, and its arcana arc
there discovered.

.9334. " Lest peradventure the land be desolate" — that hereby
is signified deficiency in such case, and little of spiritual life,
namely, if the removal was to be hasty, appears from the signi-
fication of land [or earth], as denoting the church in general,
and also in particular ; the church in particular is the man who
becomes a church, for the churoh is in man, and is the re-
generate man. That land [or earth] denotes the church in
general, see n. 9325; and that it denotes the church in par-
ticular, or the regenerate man, see n. 82, G20, 636, 913, 1411,
1733, 2117, 211S, 2571, 336s, 3379. The regenerate man is
also called land [or earth] in Malachi, " All nations shall pro-
nounce you blessed, and ye shall be a land [or earth] of what
is well-pleasing" iii. 12 ; and from the signification of deso-
late, as denoting deficiency and little of spiritual life ; for by
desolate, when it is said of the church in man, is signified a
defect of truth and good, thna also a defect of spiritual life, for
spiritual life is thence derived. In regard to there being a de-
ficiency and little of spiritual life, if falses and evils be hastily
removed, the case is this. — Man, when he is regenerating,
which i6 effected by the implantation of spiritual truth and
good, and in such case by the removal of what is false and evil,
is not hastily regenerated, but slowly ; the reason is because all
things which the man had thought, had intended, and done
from infancy, have added themselves to his life and have made
it, and also have formed such a connection amongst each other,
that one cannot be moved away, unless all are moved away to-
gether with it; for an evil man is an image of hell, and a good
man is an image of heaven ; and evils and falses with an evil
man have also such a connection amongst each other as exists
amongst the infernal societies, of which he is part ; and goods
and truths with a good man have such a connection amongst
each other, as exists amongst the heavenly societies, of which
he is a part. Hence it is evident, that evils and falses with an
evil man cannot be removed suddenly, but solar as goods and
truths are implanted in their order and interiorly, for heaven
removes hell from man. If this was to be suddenly, the man
would be defective, for ail and singular things, which are in
connection and form, would be disturbed and would do vio-
lence to his life. That regeneration or the implantation of
the life of heaven with man commences from his infancy, and
continues even to the last period of his life in the world, and
that after hie life in the world it is perfected to eternity, see
U 2679, 3203, 3584, 3665, 3696, 3701, 4377, 4551, 4552, 5126,

9334, 9335.]

EXODUS.

191

6751, 9103, 9296, 9297 ; especially n. 5122, 5398, 5912, 9258;
and what is an arcanum, the regeneration of man in the
world is only a plane to perfect his life to eternity ; that
man, who has lived in good, is perfected in the other life, see
what has been shown concerning infants, n. 2289 to 2309,
and what concerning the state and lot of the Gentiles in that
life, n. 2589 to 2604.

9335. "And the wild beast of the field be multiplied upon
thee " — that hereby is signified the afflux of falses from the de-
lights of the loves of self and of the world, appears from the
signification of being multiplied, when concerning the hasty
removal of evils and falses ; as denoting afflux ; and from the
signification of the wild beast of the field, as denoting falses
derived from the delights of the loves of self and of the world ;
for by beasts of various kinds in the Word are signified good
and evil affections, n. 9280 ; hence by wild beasts are signified
the affections of the false arising from the delights of the loves
of self and of the world ; these affections are also represented
by wild beasts, as by panthers, tigers, wild boars, wolves, bears,
in the other life; they are also as wild beasts, for they who are
in those loves are in evils and thence in falses of every kind,
and, as wild beasts, look at and treat their companions. That all
evils and falses are from those loves, see n. 2041, 2045, 2057
2363, 2364* 2444, 4750, 4776, 6667, 7178, 7364, 7366 to
7377, 7488, 7490, 7491 to 7494, 7643, 8318, 8487, 8678.
That the falses have an afflux from those loves b}r the hasty re-
movals of evils and falses, is from this ground, because goods
and truths should remove them by successive implantations;
for falses are not removable except by truths, nor evils except
by goods ; if this is not done successively and according to
order, the falses which favor those loves flow in, for these
loves have rule with every man before he is regenerated ; and
when falses flow in, then truths are no longer acknowledged.
The man also, who is regenerating, is kept in the affection of
truth, and when he is in this affection, he enquires after truths'
wheresoever they are amongst scientitics in the natural prin-
ciple, and on this occasion the fallacies of the external senses
present themselves in that principle, in great abundance, and
from them, when" attended with the delight of the loves of self
and of the world, he concludes nothing but falses, which suc-
ceed and fill the mind, if the falses of evil are suddenly re-
moved. These are the things which in the internal sense, are
meant by these words, " I will not drive him out from before
thee in one year, lest pcradventv/re the land be desolate, and
the wild beasts of the field be multiplied upon thee : [by] little
[and] little I will drive him out from before thee, until thou
be fruitful and inherit the land." That a wild beast denotes
the false and the evil derived from the loves of self and of rfie

EXODUS.

[Chap, xxiii.

world, is evident from the passages in the Word where they
are named ; as in Isaiah, "A path and a way shall be there,
which shall be called the way of holiness, he that is unclean
shall not pass through it, no ravenous wild beast shall com.<\
upon it," xxxv. 8, 9. And in Ezekiel, "I will send upon
thee famine, and an evil beast, that they may make thee child-
less," v. 17. Again, " When I shall cause an evil beast to pas*
through the land, and it shall bereave it, and it shall become
a desolation, so that none shall pass through by reason of the.
wild beast," xiv. 15. Again, "Thou shalt fall upon the
faces of the field, I will give thee for food to the wild beast of
the earth and to the fowl of heaven" xxix. 5. Again, "Then
will I establish with them a covenant of peace, and will caw*
the evilwildbeast to cease out of the land, that they may dwell
confidently in the wilderness, they shall no longer be a spoil t >
l lie nations, and the wild beast of the field shall no longer <l ■
tour them," xxxiv. 25, 28. And in Hosea, " I will lay waste
her vine and her fig-tree, and I will set them for a forest, awl
1 he wild beast of the field shall devour them," ii. 12. Again,
" The earth shall mourn, and every one that dwelleth in it shall
languish, on account of the wild, beast of t/ie field, and on ac-
count of the fowl of the heavens," iv. 3. And in David, " T/u
ioild boar out of the forest trampleth it under fool, and the vail I
beast of the fields devoureth it / return, O God of Sabaoth, and
visit thy vine," Psalm lxxx. 13, 14. Again, "Thou arranges!
I lie darkness, that it becometh night, wherein every wild hea-ti
of the forest cometh forth," Psalm civ. 20. And in Moses, " It'
ye will walk in My statutes, and will keep My precepts and do
rhem, I will cause the evil wild beast to cease out of the land :
but if ye shall resist My statutes, I will send into you the wild
beast of the field, which shall lay you waste," Levit. xxvi. 3, 6,
15, 22. Again, "Jehovah thy God will shake off the nations
before thee by degrees, lest peradventure the wild beast of the
field multiply against thee," Deut. vii. 22. In the above pas-
sages, the wild beast of the field, the wild beast of the land,
and the wild beast of the forest, denotes the falses and evils
which are of the loves of self and of the world. Inasmuch as
by wild beast is signified the faise, and the false is from a two-
fold origin, namely, from evil and from probity, n. 9258 ; there-
fore by wild beast in the "Word are also signified the well
disposed nations, which, although they are in the false, are yet
in probity of life. In this sense the term wild beast is used in
David, " Every wild beast the of forest is Mine, and the beasts
in the mountains of thousands ; /know every bird of the moun-
tains, and the wild beast of My fields is with Me," Psalm 1.
10, 11. Again, " Praise ye Jehovah wild beast and everybeast,"
Psalm cxlviii. 7, 10. And in Isaiah, " Every wild beast of My
fields come ye to eat together, every wild beast in the forest" lvi. 9.

9336.]

EXODUS.

193

And in Ezekiel, " In the branches of the cedar, which is the
Assyrian, all the birds of the heavens huilt their nests, and under
its branches every wild beast of the field brought forth ; and in
its shade dwelt all great nations" xxxi. 6.

9336. " [By] little [and] little I will drive him out from
before thee " — that hereby is signified removal by degrees ac-
cording to order, appears from the signification of little little,
as denoting by degrees, thus slowly; and from the signification
of driving out, when concerning falses and evils, which are
signified by the nations of the land of Canaan, as denoting re-
moval, see just above, n. 9333. It is said by degrees accord-
ing to order, because all things appertaining to the man who is
regenerating are arranged according to the order of heaven ; for
the regenerate man is heaven in the least form ; wherefore also
in him there is a similar order to that which is in heaven. Man,
when he is born, as to hereditary evils is a hell in the least form,
and also becomes a hell, so far as he takes from hereditary evils,
and superadds to them his own ; hence it is, that the order of
his life from nativity and from actual life is opposite to the or-
der of heaven ; for man, from the prqprium, loves himself more
than the Lord, and the world more than heaven ; when yet
the life of heaven consists in loving the Lord above all things
and the neighbor as himself. Hence it is evident that the
former life, which is of hell, must be altogether destroyed, that
is, evils and falses must be removed, to the intent that new life,
which is the life of heaven, may be implanted, see n. 4551,
4552, 4839, 6068. This cannot in any wise be done hastily ;
for every evil, being inrooted with its falses, has connexion
with all evils and their falses ; and such evils and falses are in-
numerable, and their connexion is so manifold that it cannot
be comprehended, not even by the angels, but only by the
Lord ; hence it is evident, that the life of hell with man can-
not be destroyed suddenly, for if suddenly, he would altogether
expire ; and that neither can the life of heaven be implanted
suddenly, for if suddenly, he would also expire. There are
thousands and thousands of arcana, of which scarce a single
one is known to man, whereby man is led of the Lord, when
from the life of hell into the life of heaven. That this is the
case, lias been given to know from heaven, and it has been
likewise confirmed by several things which came to the percep-
tion. Inasmuch as man knows scarcely any tiling concerning
these arcana, therefore many have fallen into errors concerning
man's liberation from evils and falses, or concerning the re-
mission of sins, by believing that the life of hell with man can
in a moment be transcribed into the life of heaven with him
through mercy ; when yet the whole act of regeneration is
mercy, and no others are regenerated, but those who receive
the mercy of the Lord by faith and life during their abode in
VOL. ix. 13

194

El JDCTS.

[Chap, xxib.

the world, according to the Lord's words in John, " As many
as received, to them gave Re power to become the sons of God,
believing in His name, who were born not of bloods, nor of the
will of the flesh, nor of the will of man, but of God," i. 12, 13.
What is meant by bloods, by the will of the flesh, and the will
of man, also by being born of God, see n. 5826. It may be
expedient briefly to say, what is properly meant by removal
from evils and falses by degrees according^ to order. The Divine
Truth which proceeds from the Divine Good of the Lord, ar-
ranges all things into order in heaven, wherefore that Divine
Truth in which there is good from the Lord, is order itself,
see n. 1728, 1919, 2258, 2447, 5703, 6338, 8700, 8988. Ac-
cording to that order all things in heaven exist, and according
to the same subsist, for to subsist is perpetually to exist. To the
intent therefore that heaven may exist in man, it is necessary
that he receive Divine Truth in good from the Lord. This can-
not be done but by degrees according to an order similar to that
by which the Lord arranges heaven, for a thing, which is of the
same nature, is similarly circumstanced in what is small as in
what is great. This successive arrangement is what is here meant
by order according to degrees. From these considerations it is
also evident, that the new creation of man, which is his regene-
ration, is as the new creation of heaven and earth ; wherefore
also in the Word by a new heaven and a new earth is meant a new
church, n. 1733, 1850, 2117, 2118, 3355, 4535 ; and also by the
creation of heaven and earth in the first chapter of Genesis is
meant a new creation of a Celestial Church, which is called man,
on which subject see the explications of that chapter.

9337. " Until thou be fruitful " — that hereby is signified ac-
cording to the increase of good, appears from the signification
of beinfi: fruitful, as denoting an increase of good, see n. 43,55,
913, 983, 2846, 2847. That removal from evils and falses is
effected according to the increase of good, is evident from what
has been frequently shown above ; for the Lord by good flows
in with man, and thereby arranges truth into order, but not
vice -tersa : and so far as truths are arranged into order by good,
so far evils and falses are removed. In the Word throughout
man is likened to a tree, and in this case the truths of his faith
are signified by leaves, n. 885 ; and the goods of love by fruits,
n. 3146, 7690 ; hence it is evident, not only that to be fruitful
denotes an increase of good, but also that good is the chief
[thing or principle] of man, as fruit is the chief [thing] of a
tree. The leaves indeed are first born, but for the sake of the
fruit as the end ; what is the end, this is not only the last, but
also the first, inasmuch as it is the one single thing which is
regarded in the means, thus it is all. The case is similar with
the good of love, with respect to the truths of faith. Something
of this sort is signified by the fig-tree, of which it is written

^337, 9333.]

Exoin/s.

195

in Matthew, "Jesus returning into the citv, hungered, and
seeing one jig-tree in the way, He came to it, out found nothing
thereon but leaves only, therefore He said to it, let no fruit
grow on thee hereof ter for ever, whence the fig-tree was pre-
sently dried up," xxi. 18 ; and in Luke, "A certain one liad
a fig-tree planted in his vineyard, he came therefore seeking
fruit on it, but did not find ; therefore he said to the dresser ot
the vineyard, behold three years I come seeking fruit on this
fig-tree, but do not find ; cut it down, why rendereth it the
earth unfruitful?" xiii. 6, 7. Again, in the same Evangelist,
" Every tree is known by its own fruit : they do not gather figs
from thorns, neither do they vintage the grape from the bram-
ble. A good man out of the good treasure of his heart brings
forth what is good, and a depraved man out of the depraved
treasure of his heart brings forth what is depraved. Why call
ye Me Lord, Lord, and do not the things which I say V vi. 44,
45,46. From these considerations it is evident, that the fruit
of faith, as it is called, is the primary thing of faith, and that
faith without fruit, that is without good of life, is only a leaf,
and thus that the man, who is the tree, luxuriant in leaves,
without fruit, is the fig-tree which withers and is cut down.

9338. " And inherit the land " — that hereby is signified
when in good, thus regenerated, appears from the signification
of inheriting, as denoting to receive as an heir, of which we
shall speak presently ; and from the signification of the land,
in this case the land of Canaan, as denoting the Lord's king-
dom, thus heaven, see n. 1413, 1437, 1607, 1868, 3038, 3481,
3705, 4240, 4447 ; hence by inheriting the land is signified to
receive heaven as an heir. By an heir, when it respects heaven,
is properly meant a man who has the Lord's life, n. 6558.
2851,3672, 6211; thus who is in good from the Lord, conse-
quently regenerated. That man, when he is in good from the
Lord, is then in heaven, thus regenerated, see n. 9274, and
the passages there cited. That this is signified by inheriting,
when it is said concerning heaven, is evident from Matthew,
" Then shall the King say to those who are on the right hand,
come ye blessed of My Father, possess as an inheritance the
kingdom prepared for you from the foundation of the world:
because I was an hungered, and ye gave Me to eat, I was thirsty,
and ye gave Me to drink ; inasmuchas ye have done it to one of
the least of these My brethren, ye have done it to Me" xxv.
34, 35, 40. In this passage, to possess the kingdom of the Lord,
or heaven, as an inheritance, is said of those who are in good.
The goods of charity themselves are also recounted in their
order ; and at length it is said, so much as ye have done to one
of the least of these My brethren, ye have done it to Me. They
are called the Lord's brethren who are in good, n. 6756, thus
also who do good, because good is the Lord with man ; there-

196

EXODUP

[Chap. xxui.

fore it is said, so much as ye have done to one of these brethren,
but not to one of the brethren. And in the Apocalypse, " He
who overcometh shall hereditarily receive all things, and I will
be to him a God, and he shall be to Me a son," xxi. 7 ; speak
ing of those who overcome, it is said that they shall hereditarily
receive all things, and they are called sons because heirs ; to
overcome is to tight from good and truth, for by good evil is
conq lered, and by truth the false. And in David, " God shall
save Zion, and shall build the cities of Judah, and they shall
dwell there, and shall hereditarily possess it, and the seed of
His servants they shall inhe7*it it, and they that love His name
shall dwell in it," Psalm Ixix. 36, 37 ; where to possess here-
ditarily is predicated of those who are in celestial good, and to
inherit of those who are in spiritual good ; celestial good is the
good of love to the Lord, and spiritual good is the good of
charity towards the neighbor, n. 9277. And in Isaiah, " He
that confideth in Me shall inherit the earth, and shall possess
hereditarily the mountain of My holiness," lvii. 13. From
these considerations it is evident what is signified by the land
of Canaan being distributed into twelve inheritances for the
twelve tribes of Israel, Joshua xiv. xv. xvi. xvii. xviii.xix; and
in Ezekiel, chap, xlvii. 13, to the end ; also chap, xlviii. ; for
by the land of Canaan was signified the Lord's kingdom or
heaven, n. 1413, 1437, 1607, 1S68, 3038, 3481, 3705, 4240,
4447 ; by the twelve tribes were signified all goods and truths
in general and in particular, n. 385S, 3862, 3926, 3939, 4060,
6335, 6337, 6397, 6640; thus by twelve inheritances was sig-
nified heaven with all the heavens and societies therein distin-
guished as to the goods of love, and the truths of faith thence
derived, n. 7836, 7891, 7996 ; thus in the abstract sense the
goods themselves which are from the Lord, consequently which
are the Lord in heaven. For heaven is nothing but the Divine
Truth proceeding from the Divine Good of the Lord ; the angels
of heaven are recipients of truth in good, and so far as they re-
ceive this, so far they make heaven ; and what is an arcanum,
the Lord does not dwell with an angel, except in His Own ap-
pertaining to him ; in like manner with man, for the Divine
[being or principle] must be in what is Divine, not in the pro-
prium of any one. This is meant by the Lord's words concern-
ing the union of Himself with those who are in the good of
love, in John, uJh thai day ye shall know, that I am in the
Father, and ye in Me, and I in you. -He that loveth Me,
kcepeth My II ord, and We will come to him, and make Our abode
with him," xiv. 20, 23. And again in the same Evangelist,
" The glory which thou hast given Me, I have given them,
tii, if they i a, i y be one as We are one, that the love wherewith
thou had loved Me may be in them, and I in them," xvii. 22, 26.
9339. Verses 31, 32, 33. And I will s^ thy border from

9339, 9340.]

EXODL'S.

197

thee sea Suph and even to the sea of the Philistines, and from,
the wilderness even to the river ; because I will give into your
hand the inhabitants of the land, and will drive them out from
before thee. Thou shalt not strike a covenant xoith them and
their gods. They shall not dwell in thy land, lest peradvent it ro
they cause thee to sin to Me, when thou shalt serve their gods,
because it will be to thee for a snare. And I will set thy border
from the sea Saph and even to the sea of the Philistines, sig-
nifies extension from scientific truths to the interior truths of
faith. And from the wilderness even to the river, signifies from
the delight of the sensual principle even to the good and truth
of the rational. Because I will give into your hand the inha-
bitants of the land, signifies empire over evils. And I will drive
them out from before thee, signifies their removal. Thou shalt
not strike a covenant with them and their gods, signifies non-
communication with evils and falses. They shall not dwell in
thy land, signifies that evils shall not be together with the
goods of the church. Lest peradventure they cause thee to sin
to Me, signifies lest evils turn away goods from the Lord.
When thou shalt serve their gods, signifies if worship be ground-
ed in falses. Because it shall be ' thee for a snare, signifies
from the enticement and deception of evils.

9340. " And I will set thy border from the sea Suph even
to the sea of the Philistines" — that hereby is signified extension
from scientific truths to the interior truths of faith, appeal's
from the signification of setting a border from place to place,
when respecting spiritual truths, as denoting extension; and
from the signification of the sea Suph, as denoting sensual and
scientific truths, which are the last with man, for the sea Soph
was the last border of the land of Egypt, and by Egypt is sig-
nified the scientific principle in each sense, both true and false,
n. 1164, 1165, 1186, 1462, 2588, 4749, 4964, 4966, 5700.
6004, 6015, 6125, 6151, 6679, 6683, 6692, 6750, 7779, 7926.
8146, 8148 ; in this case scientific truth, because the subject
treated of is concerning the extension of the spiritual things of
faith with the sons of Israel, by whom was represented the Spir-
itual Church, n. 4286, 4598, 6426, 6637, 6862, 6S68, 7035
7062, 7198, 7201, 7215, 7223, 8805 ; and from the signifi-
cation of the sea of the Philistines, as denoting the interio\
truths of faith. The reason why these truths are signified by
the sea of the Philistines is, because the sea where lyre and
Zidon were, was the border of the land of Philistia, and by
Tyre and Zidon are signified the knowledges of truth and gooa.
n. 1201 ; and by the land of Philistia the science of the interior
things of faith, n. 1197, 2504, 2726, 3463. Inasmuch as the
land of Canaan represented the Lord's kingdom, thus heaven
and the church, therefore all the places there signified such
things as are of the Lord's kingdom, or of heaven and the

198

EXODUS.

[Chap, xxiii

church, which are called celestial and spiritual things, and
have reference to the good of love, and to the truths of faith
in the Lord ; hence the seas and rivers, which were borders,
signified the ultimate things there, consequently from sea to
sea, and from river to river, signified their extension. That this
is the case, see n. 1585, 1866, 4116, 4240, 6516. Hence it may
be manifest, that by the border from the sea Suph and even to
the sea of the Philistines, is signified the extension of spiritual
things which are of truth, from externals to internals, thus from
scientific truths to the interior truths of faith. But the extension
of celestial things, which are of the good of love, is described
presently by from the wilderness even to the river. That the
places of the land of Canaan, both seas and rivers, signify such
things in the Word, has been shown throughout in the expli-
cations. It may be expedient briefly to say what is meant by
extension from scientific truths to the interior truths of faith.
The truths which are in the external man, are called scientific
truths ; but the truths which are in the internal man, are called
the interior truths of faith. Scientific truths are in the memory
of man, from which, when they are pressed forth, they come to
perception ; but the interior truths of faith are truths of the
life itself, inscribed on the internal man, of which little appears
in the memory ; but on this subject, by the Divine Mercy of
the Lord, we shall speak more fully elsewhere. Scientific truths
and the interior truths of faith were signified by the waters be-
neath the expanse and the waters above the expanse, Genesis,
chap. i. verses 6, 7; n. 24. For the subject treated of in the
first chapter of Genesis, in the internal sense, is concerning the
new creation or regenerat ion of the man of the Celestial Church.
The reason why Pliilistia, which also was a continent of the
land of Canaan even to Tyre and Zidon, signified the interior
truths of faith was, because the ancient representative church
had been there also, as is evident from the remains ot Divine
Worship amongst them, which are treated of in the historicals
and in the prophecies of the Word, where the Philistines and
the land of Pliilistia are treated of, as in the prophecies of
Jeremiah, chap. xxv. 20 ; chap, xlvii. 1 to the end; and in
Ezekiel, chap. xvi. 27, 57 ; chap. xxv. 15, 16; and in Amos,
chap. i. 8 ; and in Zephaniah, chap. ii. 5 ; and in Zechariah,
chap. i.\. 6 ; and in David, Psalm lx. 8 ; Psalm lxxx. 7 ; Psalm
cviii. 9. The case with the Philistines was as with all the na-
tions in the land of Canaan, that they represented the goods
and truths of the church, and also evils and falses ; for when
the ancient representative church was amongst them, they rep-
resented the celestial things which are of good and the spiritual
things which are of truth ; but when they turned aside from
genuine representative worship, they then began to represent
ihe diabolical things which are of evil and the infernal things

9340.]

EXODUS.

199

which are of the false ; hence it is that by Philistia, as by the
rest of the nations of the land of Canaan, in the Word, are sig-
nified as well goods and truths, as evils and falses. That by
the Philistines are signified the interior truths of faith, is mani-
fest from David, "Glorious things are to be preached in thee
thou city of God : I will mention Eahab and Babel among
them that know Me, also Philistia and Tyre with Ethiopia;
this [man] was born there," Psalm lxxxvii. 3, 4 ; where the
city of God is the doctrine of the truth of faith derived from
the Word, n. 402, 2268, 2450, 2712, 2943, 3216, 4492, 4493,
5297 ; Tyre denotes the knowledges of truth and good, n. 1201 ;
in like manner Ethiopia, n. 116, 117 ; hence it is evident that
Philistia denotes the science of the truths of faith. And in
Amos, "Are ye not as sons of the Ethiopian unto Me, O sons
of Israel, have not I made Israel to come up from the land of
Egypt, and the Philistines from Caphtor, and the Syrians from
Ear," ix. 7. The subject there treated of i3 concerning the per-
version and destruction of the church after it was established ;
the sons of the Ethiopian here denote those who are in the
knowledges of good and truth, which they apply to confirm
evils and falses, n. 1163, 1164 ; the sons of Israel from the
land of Egypt, denote those who have been initiated into spi-
ritual truths and goods by scientific truths. That the sons of
Israel denote those who are in spiritual truths and goods, thus
in the abstract sense spiritual truths and goods, see n. 5414,
5801, 5803, 5806. 5812, 5817, 5819, 5826, 5833, 5879, 5951,
7957, 8234 ; and that the land of Egypt is scientific truth, was
shown above ; the like is signified by the Philistines from
Caphtor, and by the Syrians from Kir, to whom therefore they are
likened. The Philistines from Caphtor denote those who have
been initiated into interior truths by exterior, but who have per-
verted them, and applied them to confirm falses and evils, n. 1197,
1198, 3412, 3413, 3762, 8093, 8096, 8099, 8313; but the
Syrians from Kir denote those who are in the knowledges of
good and truth, which also they have perverted, n. 1232, 1234,
3051, 3249, 3664, 3680, 4112. And in Jeremiah, " Because
of the day that cometh to vastate all the Philistines, to cut off
from Tyre and Zidon all the residue that helpeth, because Je-
hovah vastateth the Philistines, the remains of the Island of
Caphtor" xlvii. 4. The subject treated of in that chapter is
concerning the vastation of the church as to the truths of faith ;
the interior truths of faith are the Philistines, and the exterior
truths are the remains of the island of Caphtor. And in Joel,
" What have ye to do with me, Tyre and Zidon, and all the
borders of Philistia, I will quickly bring back your recompense
upon your own head, because tiiat ye have taken My silver and
Mv gold, and have brought ail My desirable goods into youi
temples," iii. 4, 5. All the borders of Philistia denote all the

200

EXODUS.

[Chap, xxiii.

interior and exterior truths of faith ; to bring silver and gold
and desirable goods into their temples, denotes to pervert truths
and goods, and to profane them by application to evils and
falses ; that silver and gold are truths and goods, see n. 1551,
2954, 5658, 6112, 6914, 6937, 8932. And in Obadiah, "Then
they of the south shall be heirs of Mount Esau, and of the plain
of the Philistines, and they shall become heirs of the field of
Ephraim, but Benjamin of Gilead," 19; where the subject
treated of is concerning the establishment of the church, but
things are involved in names. They of the south denote those
who are in the light of truth, n. 1458, 3195, 3708, 5672, 5962;
the mountain of Esau is the good of love, n. 3300, 3322, 3494,
3504, 3576* ; the plain of the Philistines is the truth of faith,
plain also denotes what relates to the doctrine of faith, n. 2418.
Ephraim is the intellectual principle of the church, n. 3969,
5.154, 6222, 6234. 6238, 6267 ; Benjamin is the spiritual celes-
tial truth of the church, n. 3969, 4592, 5686, 5689, 6440 ; and
Gxlead is corresponding exterior good, n. 4117, 4124, 4747.
Add in Isaiah, " He shall assemble the expelled of Israel, and
shall gather together the dispersed things of Judah from the
four wings of the earth, tliey shall fly upon the shoulders of the
Philistines towards the sea, they shall together spoil the sons of
tht east," xi. 12, 14 ; where by Israel and Judah are not meant
Istd.el and Judah, but by Israel those who are in the good of
faiwa, and by Judah those who are in the good of love ; to fly
upui the shoulders of the Philistines denotes to receive and take
intiy possession the interior truths of faith ; to spoil the sons of
the oast denotes to receive and take into possession the interior
goo Is of faith ; for the sons of the east are those \\ ho are in
the goods of faith, and in the knowledges of good, n. 3249,
376.!. That to spoil denotes to receive and take into possession,
see what was shown concerning the spoiling of the Egyptians
by the sons of Israel, n. 6914, 6917. Inasmuch as by the land
of Philistia was signified the science of the interior truths of
faith, and by Abraham and Isaac was represented the Lord,
and by their sojourning the instruction of the Lord in the truths
ami goods of faith and love, which are of Divine AVisdom,
therefore for the sake of that figuration, Abraham was ordered
to sojourn in Philistia, see Gen. xx. 1 to the end ; and also
Isaac, Gen. xxvi. 1 to 24. And therefore Abimclech khig of
t/ie Philistines established a covenant with Abraham, Gen. xxi.
22 to the end ; and also with Isaac, Gen. chap. xxvi. 26 to the
end ; on which subject see the explication at those chapters.

9341. " And from the wilderness even to the river ' — that
hereby is signified from the delight of the sensual principle even
to the good and truth of the rational, appears from the signifi-
cation of setting a border, as denoting ex.ension, as just above,
u. 9340 ; and from the signification of a wilderness, as denoting

9341.J

EXODUS.

201

where there is nothing inhabited and nothing cultivated, thus
in application to the spiritual things which are of faith and
to the celestial things which are of love. A wilderness denotes
where there is no good and no truth, as is the case with the
sensual principle ; that the sensual principle of man is such,
see n. 9331. Inasmuch as the sensual principle has not celes-
tial good, nor spiritual truth, but has what is delightful and
pleasurable from the body and the world, therefore by wilder-
ness is signified this extreme principle in the man of the church ;
and from the signification of Euphrates, which is here the river,
as denoting the good and truth of the rational principle. The
reason why Euphrates has this signification is, because Assyria
was there, and by Assyria or Ashur is signified the rational
principle, n. 119, 1186. This is meant by Euphrates, where it
is said from the wilderness to Euphrates, also from the river of
Egypt to Euphrates, as in Joshua, " From the wilderness and
Lebanon, even to the great river, the river Euphrates, the
whole land of the Hittites, and even to the great sea, to the
setting of the sun, shall be your border," i. 4. And in Moses,
" To thy seed will I give this land, from the river of Egypt even
to the great river, the rwer Euphrates," Gen. xv. 18. In like
manner in David, " Thou hast made a vine to come forth out
of Egypt ; thou hast sent forth shoots even to the sea, and its
little branches to the river," Psalm lxxx. 8, 11 ; where a vine
out of Egypt denotes the Spiritual Church represented by the
sons of Israel ; to the sea and to the river denotes to interior
truths and goods. In like manner in Micah, " They shall come
to thee from Ashur, and the cities of Egypt, and thence from
Egypt even to the river, and sea from sea, from mountain to
mountain," vii. 12. But something else is signified by Eu-
phrates, when it is viewed from the midst of the land of Ca-
naan, as the extreme thereof on one side, or as what closes it
on one part, in which case by that river is signified that which
is last of the Lord's kingdom, that is, which is last of heaven
and the church as to rational good and truth. That the borders
of the land of Canaan, which were rivers and seas, signified
nltimate things in the Lord's kingdom, see n. 1585,1866,4116,
4240, 6516, 5196. Euphrates therefore signified such truths
and such goods as are of the sensual principle corresponding to
truths and goods of the rational principle ; but whereas the sen-
sual principle of man stands proximate to the world and to the
earth, and hence receives its objects, n. 9331, therefore it ac-
knowledges nothing else for a good but what delights the body,
and nothing else for truth but what favors that delight, on
which account by the river Euphrates, in this sense, is signified
pleasure arising from the loves of self and of the world, and the
falsity confirming it by reasonings grounded in the fallacies ot
the senses. These things are meant by the river Euphrates in

202

EXODUS.

[Chat. xaim.

the Apocalypse : "A voice said to the sixth angel, loose thefoai
angels that are bound at the great river Euphrates : they were
1 . osed, and slew a third part of men," chap. ix. 14, 15 ; where
the angels bound at Euphrates denote the falses arising by rea-
sonings from the fallacies of the senses, which favor the de-
lights of the loves of self and the world. Again, " The sixth
angel poured out a vial upon the great river Euphrates, the
water of which was dried up, that the way of the kings might,
be prepared, who are from the rising of the sun," Apoc. xvi. 12 ;
where Euphrates denotes falses from a similar origin ; the water
dried up denotes those falses removed by the Lord ; the way of
the kings from the rising of the sun. denotes that in such case
the truths of faith are seen and revealed to those who are in love
to the Lord. That waters denote truths, and in the opposite
sense falses, see n. 705, 739, 756, 790, 839, 2702, 3058, 3424,
4976, 7307, 8137, 8138, 8568, 9323 ; that way denotes truth
seen and revealed, n. 627, 2333, 3477; that kings denote those
who are. in truths, n. 1672, 2015, 2069, 3009, 4575, 4581,
4966, 5044. 5068, 6148 ; that the east denotes the Lord, also
love from Him and to Him, n. 101, 1250, 3708 ; in like manner
the sun. n. 1529, 1530, 2441, 2495, 3636, 3643, 4060, 4696,
5377, 7078, 7083, 7171, 7173, 8644, 8812. And in Jeremiah,
'Thou hast forsaken Jehovah thy God, in the time in which
He led thee into the way ; wherefore what hast thou to do with
the way of Egypt, that thou mayest drink the waters of Sihor ;
or what with the way ofAshur, that thou mayest drink the waters
of the river?" ii. 17, 18 ; where to lead into the way denotes
to teach truth. What hast thou to do with the way of Egypt
that thou mayest drink the waters of Sihor, denotes what with
falses induced by scientifics perversely applied. What hast thou
to do witli the way of Ashur, that thou mayest drink the waters
of the river, denotes what with falses by reasonings grounded
in the fallacies of the senses to favor the delights of the love
of self and of the world. Again, in the same prophet, "Je-
hovah said to the prophet, take the girdle which thou hast
bought, which is upon thy loins, and arise, go to Euphrates,
and hide it in a hole in the rock ; fie went and hid, it at Eu-
phrates : afterwards it came to pass at the end of many days,
Jehovah said, arise, go to Euphrates, take again thence the
girdle; wherefore he went to Euphrates and dug, and took
again the girdle from the place where he had hid it, but h> the
girdle was spoiled, it was not profitable for any tiling," xiii.
3 to 7. The girdle of the loins is the external bond containing
all the things of love and thence of faith ; to be hid in a hole
of the rock near Euphrates denotes where faith is in obscurity,
and is become none by falses grounded in reasonings ; the girdle
spoiled so as not to be profitable for any thing, denotes thai in
this case all the things of love and of faith were dissolved and

9342—9346.]

EXODUS.

203

dispersed. That Jeremiah was to tie a stone to the book written
by him, and cast it into the m idst of the Euphrates, chap. li. 03,
signified that the prophetic Word perished by similar tilings.
Again in the same prophet, "The swift one shall not escape,
neither shall the strong one deliver himself, towards the north
near the shore of the river Euphrates they have stumbled and
fallen ; but Jehovah Sabaoth taketh vengeance on his enemies ;
the Lord Jehovah Sabaoth hath a sacrifice in the land of the
north near the river Euphrates" xlvi. 0, 10 ; where also the
river Euphrates denotes truths falsified and goods adulterated
by reasonings grounded in fallacies and scientifics thence de-
rived, which favor the loves of self and of the world.

9342. "Because I will give into your hand the inhabitants
of the land:' — that hereby is signified empire over evils appears
from the signification of giving into the hand, as denoting to
conquer and command ; and from the signification of the in-
habitants of the land, as denoting the evils of the church ; for
by inhabitants are signified goods, n. 2268, 2451 ; 2712, 3613,
hence in the opposite sense evils, for by the nations of the land
of Canaan were signified evils and falses infesting and destroy-
ing the goods and truths of the church, n. 9327.

9343. " And I will drive them out from before thee "—that
hereby is signified their removal, appears from the signification
of driving out, when concerning evils, as denoting removal,
see n. 9338.

9344. " Thou shalt not strike a covenant with them and
their gods " — that hereby is signified non-communication with
evils and falses, appears from the signification of striking a
covenant, as denoting to be conjoined, see n. 665, 666, 1023,
1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778 ; thus also to
communicate, for they who communicate together, are conjoined;
and from the signification of the inhabitants of the land, who
in this case are those with whom they were not to strike a cove-
nant, as denoting evils, see just above, n. 9342 ; and from the
signification of gods, as denoting falses, see n. 4402, 4544,
7873, 8867, 8941.

9345. " They shall not dwell in thy land " — that hereby is
signified that evils shall not be together with goods of the
church, appears from the signification of dwellers, of whom
it is said that they shall not dwell in thy land, as denoting evils,
see above, n. 9342 ; and from the signification of dwelling, as
denoting to live, see n. 1293, 3384, 3613 ; and that to dwell
with any one is to live or be together, see n. 414 ; and from the
signification of land [or earth], as denoting the church as to
good, thus also the good of the church, see n. 9325.

9346. " Lest peradventure they make thee to sin to Me"-
that hereby is signified lest evils avert goods from the Lord, ap-
pears from the signification of the inhabitants of the land, of

204

EXODUS.

[Chap, xxiri.

whom it is said lest perad venture they make thee to sin, as de-
noting evils, as above ; and from the signification of sinning,
as denoting to avert, see u. 5474, 5841, 7589 ; and from the
signification of thee to Me, as denoting goods from the Lord;
for by sons of Israel, who in this case are thee, are signi
tied they who are in good, thus goods, n. 5S01, 5803, 5806.
5812, 5817, 5819, 5826, 5833, 9340; and by Jehovah, who
in this case is to Me, is meant the Lord, n. 9199, 9315, and
what is there cited. The ground and reason why evils avert
goods from the Lord is, because evils and goods are opposite or
contrary to each other, and two opposites or contraries cannot
be together, for they have a mutual aversion from and conflict
with each other ; which may appear evident from this con-
sideration, that evils are from hell, and goods from heaven,
and hell is most remote from heaven ; not as to distance, inas-
much as there is no distance in the other life, but as to state ;
wherefore they who are in the state of hell cannot be translated
into the state of heaven, for the evils appertaining to the former
reject the goods appertaining to the latter. This is meant by the
words of Abraham to the rich man, " Between us and you is a
great gulf fixed, so that they who would cross over from hence
to you cannot, neither can they who are there pass to us,"
Luke xvi. 26 ; the great gulf is opposition and contrariety of
the states of life. From these considerations it is evident in
what manner it is to be understood, that evils avert goods from
the Lord, namely, that they who are in evils, do not only not
receive the goods which continually flow-in from the Lord with
every one, but they likewise altogether avert ; wherefore man
cannot in any wise receive the good of heaven, until he abstain
from evils.

9347. " "When thou shalt serve their gods " — that hereby is
signified if worship be grounded in falses, appears from the sig-
nification of serving, as denoting worship, see n. 7934, 8057;
and from the signification of gods, as denoting falses, see n.
4544, 7873, 8S67, 8941.

9348. " Because it shall be to thee for a snare " — that hereby
is signified from the enticement and deception of evils, appears
from the signification of a snare, when concerning evils, as de-
noting enticement and deception. The ground and reason why
evils entice and deceive is, because all evils originate in the
loves of self and of the world, n. 9335, and the loves of self
and of the world are connate with man, and thence man is sen-
sible of the delight of his life from first nativity, yea, thence
he has life. Wherefore those loves, like latent veins of a river,
draw the thought and will of man from the Lord to self, and
from heaven to the world, thus from the truths and goods of
faith to falses and evils continually ; reasonings grounded in the
fallacies of the senses in this case principally prevail, and also the

9347, 9348. J

EXODUS.

205

literal sense of the "Word perversely explained and applied. The
latter and the former are the things which are meant by snares,
fetters, pits, nets, ropes, gins, also by frauds and deceits in the
spiritual sense of the Word, as in Isaiah, " Dread and apitaua
a snare are upon thee, thou inhabitant of the earth, whence it
shall come to pass, he that flieth from the voice of dread shall
fall into the pit, and he that cometh up out of the pit shall he
taken in a snare ; for the cataracts from on high are open, and
the foundations of the earth are moved," xxiv. 17, 18. And in
Jeremiah, " Fear, the pit and the snare are upon thee, O in-
habitant of Moab ; he that fleeth from the fear falleth into the
pit, and he who cometh up out of the pit shall be taken in the
snare" xlviii. 43, 44; where dread and fear denote disturbance
and commotion of the mind, whence it sticks between evils
and goods, and thence between falses and truths ; the pit de-
notes the false induced by reasonings grounded in the fallacies
of the senses to favor the delights of the loves of self and of
the world ; the snare denotes the enticement and deception of
evil thence derived. Again, in Isaiah, "They shall go and
stumble backwards, and shall be broken, andshallbe ensnared,
and shall be taken," xxviii. 13 ; where to stumble backwards
denotes to avert themselves from good and truth; to be broken
denotes to dissipate truths and goods; to be ensnared denotes
to be enticed by the evils of the loves of self and of the world ■
to be taken denotes to be carried away by those evils. And in
Ezekiel, " The mother of the princes of Israel is a lioness ; one
of her whelps learned to catch prey, he devoured men ; the
nations heard of him, in whose pit he was taken, and they led
him away with hooks into the land of Egypt. Afterwards he
ravished the widows, and vastated the cities, the land and the
fullness thereof was made desolate by the voice of his roaring ;
therefore the nations round about from the provinces laid a
trap for him, and spread their net over him : he was taken
in their pit. They put him in a cage with hooks, and led him
away to the king of Babel in nets, that his voice might be no
more heard in the mountains of Israel," xix. 4, 7, 8, 9 ; in this
passage the successive profanation of truth is described by the
enticements of falses derived from evils ; the mother of the
princes of Israel is the church where primary truths are ; that
mother denotes the church, see n. 289, 2691, 2717, 4257,
5581, 8S97 ; and that the princes of Israel denote primary truths,
see n. 1482, 2089, 5044 ; a lioness is the false derived from
evil perverting the truths of the church, a lion's whelp is evil
in its power, n. 6367 ; to seize the prey and to devour men, is
to destroy truths and goods, for man denotes the good of the
church, n. 4287, 7424, 7523; nations are evils, n. 1259,
1260, 1849, 2588, 4444, 6306 ; the pit in which he was taken
by the nations is the false of evil, n. 4728, 4744, 5038, 9086;

206

EXODUS.

[Chap, xxiii.

the land of Egypt into which he was led away with hooks is
the scientific principle which gives birth to the false, n. 9340 ;
to ravish widows, denotes to pervert the goods which desire
truth ; that to ravish denotes to pervert, see n. 2466, 2729,
4865, 8904 ; and that widows denote goods which desire truth,
n. 9198, 9200 ; to vastate cities is to destroy the doctrinals of
the truth of the church, n. 402, 2268, 2450, 2943, 3216,
4478, 4492, 4493 ; to desolate the earth and the fulness thereof
is to destroy all things of the church, n. 9325 ; the voice the
roaring of the lion is the false ; to spread over him a net de-
notes to entice by the delights of terrestrial loves and by rea-
sonings thence ; to lead away to the king of Babel is profana-
tion of truth, n. 1182, 1283, 1295, 1304, 1307, 1308,1321,1322,
1326. That such things do not come to pass when man does
not love the world and himself above all things, is thus described
in Amos, " Will a lion roar in the forest, if he hath no prey?
Will a bird fall upon a snare of the earth* if there are no gins
for him ? Will a snare come up from tlie earth, if taking it
hath not taken?" iii. 4, 5. That a snare in the spiritual sense is
enticement and deception by the delights of the loves of self
and of the world, thus the enticement and deception of evils, and
this by reasonings grounded in the fallacies of the senses, which
favor those delights, is evident to every one, for ensnarings
and entrappings are from no other source. Neither do the
diabolical crew assault any thing else with man except those
his loves, which they render delightful by every method, until
he is taken, and when he is taken, the man reasons from falses
against truths, and from evils against goods; and in such ca6e
he is not content herewith, but also takes delight in ensnaring
and enticing others to falses and evils ; the reason why he also
takes this delight is, because in such case he is one of the dia-
bolical crew. Inasmuch as a snare, a gin, a net, signifies such
things, they also signify the destruction of spiritual life, and
thereby perdition, for the delights of those loves are what destroy
and lead into perdition, since in those loves, as was said above,
all evils originate ; for in the love of self originate contempt of
others in comparison of self, and presently a scornful look and
abusive speech, afterwards enmity if they do not favor, at
length the delight of hatred, the delight of revenge, thus the
delight of tyrannical behavior, yea of cruelty. This love in the
other life rises to such an excess, that unless the Lord favors
it, and gives to those who are influenced by it dominion over
others, they not only despise Him, but. also treat with scorn
the Word which speaks of Him, and at length from hatred and
revenge they act against Him, and so far as they cannot effect
their purposes against Him, they practise them with fierceness
and cruelly against all who profess Him ; hence it is evident
what is the origin of such qualities in the diabolical crew, namely,

9348.]

EXODUS.

207

that it is from self-love. Wherefore a snare, as it signifies the
delight oi* the love of self and the world, signiiies also the de-
struction of spiritual life and perdition ; for the all of faith and
love to the Lord, and the all of love towards the neighbor is
destroyed by the delight of the love of self and the world, where
it has dominion : see what was cited, n. 9335. That those
loves are the origin of all evils, and that hell is from them and
in them, and that those loves are fires there, is at this day un-
known in the world ; when yet it might be known from this
consideration, that those loves are opposite to love towards the
neighbor and to love to God, and that they are opposite to hu-
miliation of heart, and that from them alone exists all contempt,
all hatred, all revenge, and all fierceness and cruelty, as every
considerate person may know. That therefore a snare signifies
the destruction of spiritual life and perdition, is evident from
the following passages, " Jehovah shall rain upon the wicked
snares, fire, and sulphur," Psalm xi. 6 ; where fire and sulphur
are the evils of the love of self and of the world ; that fire has
this signification, see n. 1297, 1861, 5071, 5215, 6314, 6832,
7324, 7575, 9141 ; and that this is the signification of sulphur,
6ee n. 2446 ; hence it is evident what is meant by snares. And
in Luke, " Lest that day come upon you suddenly, /br as a
snare shall it come upon all who sit upon the face of the whole
earth," xxi. 34, 35 ; where the subject treated of is concerning
the last time of the church, when there is no faith, because no
charity, inasmuch as the loves of self and of the world are about
to reign, whence comes perdition, which is the snare. And in
Jeremiah, " There are found in My people the wicked, they
speculate as fowlers stretch nets, they set a trap, that they
may catch men," v. 26. And in David, " They stretch snares
seeking My soul, and seeking My evil, they speak perditions
and meditate deceits the whole day," Psalm xxxviii. 12. Again,
" Guard me from the hands of a gin which they have set for
me, and the snares of them that work iniquity, let them fall
into the nets, the wicked together, until I pass," Psalm cxli.
9, 10. And in Isaiah, " He shall be for a sanctuary, although
for a stone of stumbling, and for a rock of offence to the two
houses of Israel ; for a snare and for a gin to the inhabitant of
Jerusalem; many shall stumble amongst them and shall fall,
and shall be broken in pieces and shall be ensnared and taken,"
viii. 14, 15; when the subject treated of is concerning the
Lord ; a stone of stumbling and rock of offence denotes scan-
dalization ; a snare and a gin denote perdition, namely, of those
who oppose and attempt to destroy the truths and goods of
faith in the Lord, by falses which favor the loves of self and
of the world ; for all the proud not only scandalize, but are also
ensnared by this, that the Divine [being or principle] has ap-
peared in a human form, and on this occasion not in royal

208

EXODUS.

[Chap, xxiii.

majesty, but in a despised aspect. From these considerations
it is now evident, that by the expression, " shall be for a snare"
is signified the enticement and deception of evils, and the per-
dition thence derived ; as also in another passage in Moses,
" make not a covenant with the inhabitants of the land, upon
which thou art about to come, lest it be for a snare in the mids*
of thee," Exod. xxxiv. 12. Again, " Thou shalt not serve theii
gods, for this will he a snare to thee," Deut. vii. 16. Again,
" Take heed to thyself lest thou he ensnared after the nations,
and lest peradventure thou seekest their gods," Deut. xii. 30 ;
where the nations denote evils and the falses thence derived.

9349. The subject treated of in chapters xx. xxi. xxii. xxiii.
is concerning the laws, the judgments and statutes, which were
promulgated from Mount Sinai, and it has been shown what
they contain in the internal sense, thus how they are perceived
in heaven, namely, that it is not according to the literal sense,
but according to the spiritual sense, which does not appear in
the letter, but still is in it ; but he who does not know how the
case is, may conjecture, that the Word as to the literal sense is
thus annihilated, by reason that that sense is not attended to in
heaven. It is however to be noted, that the literal sense of the
Word is in no ways annihilated thereby, but is rather confirmed,
and that singular the words derive weight, and are holy, from
the spiritual sense which is in them, inasmuch as the literal
sense is the basis and fulcrum on which the spiritual sense
leans, and to which it coheres in the closest conjunction, in-
somuch that there is not even an iota or apex, or little twirl
in the letter of the Word, which does not contain in it a holy
Divine principle, according to the words of the Lord in Mat-
thew, " •Verily I say unto you, until heaven and earth pass,
one iota, or one little twirl, shall not pass from the law, until
all things he done," v. 18; and in Luke, "It is easier for hea-
ven and earth to pass, than for one apex of the law to fall''
xvi. 17. That the law is the Word, see n. 6752, 7463 ; there-
fore also by the Divine Providence of the Lord it has been
effected, that the Word has been preserved, especially the
Word of the Old Testament, as to every iota and apex from the
time in which it was written. It lias been shown also from
heaven, that in the Word, not only every expression, but also
every syllable, and what is incredible, every little twirl of
a syllable, in the original tongue, involves what is holy, which
becomes perceptible to the angels of the inmost heaven ; that
this is the case I c"an positively assert, but I know that it tran-
scends belief. Hence it is evident that indeed the external
rituals of the church, which represented the Lord and the eternal
things of heaven and of the church which is from the Lord,
which are treated of in the Word of the Old Testament, are for
the most part abrogated, but that still the Word remains in its

9349.]

EXODUS.

209

Divine sanctity, since, as was said, all and singular things
therein still involve holy Divine things, which are perceived in
heaven whilst that "Word is reading ; for in singular things there
is an internal holy principle, which is its internal sense, or
celestial and Divine sense ; this sense is the soul of the Word,
and is Divine Truth itself proceeding from the Lord, thus the
Lord Himself. From these considerations it may be manifest
how the case is with the laws, the judgments, and the statutes,
which were promulgated by the Lord from Mount Sinai, and
which are contained in chapters xxi. xxii. xxiii. above treated
of, namely, that all and singular things therein are holy, because
they are holy in the internal form; but still that some of them
are abrogated as to use at this day, where the church is.
which is an internal church ; but some of them are of such
a quality that they may serve for use, if people are so dis
posed; and some of them ought altogether to be observed and
done. Nevertheless those which are abrogated as to use where
the church is, and which may serve for use if people are so
disposed, and also those which ought altogether to be ob-
served and done, are alike holy in internal holiness, for the
whole Word, so far as respects its own bosom, is Divine. The
internal holiness [or holy principle] is what the internal sense
teaches, and is the same thing with the internals of the Chris-
tian Church, which the doctrine of charity and faith teaches.
That these things may be presented to the apprehension, let us
take for illustration the laws, the judgments, and the statutes,
recorded in the aforesaid chapters. Those which ought altogether
to be observed and done, are what are contained in chapter xx.
verses 3, 4, 5, 7, 8, 12, 13, 14, 20 ; chap. xxi. verses 12,
14, 15, 20 ; chap. xxii. verses 17, 18, 19, 27 ; chap, xxiii.
verses 1, 2, 3, 6, 7, 8, 24, 25, 32. Those which may serve
for use if people are so disposed, are such as are contained in
chapter xx. verse 10 ; chap. xxi. 18, 19, 22, 23, 24, 25, 33,
34, 35, 36, 37 ; chap. xxii. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10,
11, 12, 13, 16, 20, 21, 22, 24, 25, 26, 30; chap, xxiii. 4,
5, 9, 12, 13, 14, 15, 16, 33. But those which are abrogated
as to use at this day where the church is, chap. xx. verses 21,
22, 23; chap. xxi. 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 16, 21,
26, 27, 28, 29, 31, 32 ; chap. xxii. 14, 28, 29 ; chap, xxiii.
10, 11, 17, 18, 19. But, as was above said, both the latter
and the former, are alike holy, or alike the Divine Word.

VOL IX

210

EXODUS.

[Chap, xxhi.

THE REASONS WHY THE LORD WAS WILLING TO BE BORN ON
OUR EARTH, AND NOT ON ANOTHER.

9350. There are several reasons why it pleased the Lord to
be born, and to assume the human [principle], on our earth
and not on another, concerning which reasons I have been in-
formed from heaven.

9351. The principal reason was for the sake of the Word,
that this might he written on our earth, and when written be pub-
lished through the Universal Earth ; and once published be pre-
served to all posterity : and that thus it might be made manifest
that God was made Man, even to all in the other life.

93554. That the principal reason was for the sake of the Word,
is because the Word is Divine Truth itself, which teaches man
that there is a God, that there is a heaven, and that there is a
hell, that there is a life after death; and moreover teaches how
he ought to live and to believe, that he may come into heaven,
and thereby be happy to eternity ; all these things without reve-
lation, thus in this earth, without the Word, would have been
Altogether unknown, and yet man is so created, that as to his
internal man he cannot die.

9353. That the Word Unightbe written on our earth, is because
the art of writing has prevailed here from the most ancient time,
first on the rind or bark of tree6, next on skins or parchment,
afterwards on paper, and lastly by types as iiiprinting. This
was provided of the Lord for the sake of the Word.

935L That the Word might afterwards be published through
the whole of this earth, is because a communication of all nations
here exists, both by land and water, to all parts of the globe ;
hence the Word once written could be transferred from one
nation to another, and be every where taught. Such com-
munication was also provided bv the Lord for the sake of the
Word.

9355. That the Word once written migh t be presewed to all
posterity, consequently to thousands and thousands of years,
and that it has been so preserved, is a known thing.

9356. That thus it might become manifest that God hasbeeti
made Man: for this is the first and most essential thing, on ac-
count of which the Word was given, for no one can believe in a
God, and love a God, whom he cannot comprehend under some
appearance; wherefore they who acknowledge what is incompre-
hensible, sink in thought into nature, and thereby believe in no
God, see n. 7211, 9303, 9315 ; wherefore it-pleased the Lord to
be born here, and to make this manifest by the Word, that it
might not only be made known in this globe, but that also it
might be made manifest thereby, to all in the universe, xoho conu
into hea/oen from any other earth whatsoever. For in heaven
there is a communication of all.

9350—9360.]

EXODUS.

2il

9357. It is to be noted that the Word in our earth, given
through heaven from the Lord, is the union of heaven and the
world, n. 9212 ; for which end there is a correspondence of all
things in the lette/ ')( the Word, with Divine things in heaven ;
and that the Word, ir its supreme and inmost sense, treats of
the Lord, of His kingdom in the heavens and in the earths, and
<if love and faith from Him and in Him, consequently of life
fiiom Him and in Him. Such things are presented to the angels
in heaven, from whatsoever earth they are, when the Word of
our earth is read and preached.

9358. In every other earth Divine Truth is manifested by
word of mouth by spirits and angels, as was 6aid in the preced-
ing treatises concerning the inhabitants of the earths in this
solar system, but this is done within families; for the human race
in most of the earths live distinct according to families ; where
fore Divine Truth thus revealed by spirits and angels is not con
veyed far beyond families, and unless a new revelation con-
stantly succeeds, it is either perverted or perishes. It is other-
wise on our earth, where Divine Truth, which is the Word, re-
mains in its integrity for ever.

9359. It is to be noted that the Lord acknowledges and
receives all from whatsoever earth they be, who acknowledge
and worship God under a human form, since God under a hu
man form is the Lord. And whereas the Lord appears to the
inhabitants of the earths in an angelic form, which is the human
form, therefore when spirits and angels from those earths hear
from the spirits and angels of our earth, that God actually is a
man, they receive that Word, acknowledge, and rejoice that
it is so, see n. 7173.

9300. To the reasons which have been above adduced, may
be added, that the inhabitants, spirits, and angels, of our earth,
in the Grand Man, have reference to external and corporeal
sense, n. 9107; and the external and corporeal sense is the ul-
timate, in which the interiors of life close, and in which they
rest as in their common [basis], n. 5077, 9212, 9216. The ca&u
is similar in regard to Divine Truth in the letter, which is called
the Word, and which on this account also was given in this
earth and not in another. And whereas the Lord is the Word,
and its first and last, that all things might exist according to
order, He was willing also on this account to be born in this
earth, and be made the Word, according to what is written in
John, " In the beginning was the Word, and the Word was
with God, and God was the Word. This was in the beginning
with God. All things were made by Him, and without Him
was not any thing made which was made. And the Word was
made flesh and dwelt among us, and we saw His glory, the
glory as of the only begotten of the Father. No one hath seen
God at any time ; the only begotten Son, who is in the bosom

212

EXODUS.

of the Father, He hath brought him forth to view," 1, 2, 3, 4,
14, 18 ; the Word is Divine Truth. But this is an arcanum,
which will be intelligible only to few.

9361. That the inhabitants of other earths rejoice when they
hear that God has assumed the human [principle], and made
this Divine, and that thus God is actually a man, will be seen
at the end of the last chapters of Exodus.

9362. In what now follows, even to the end of the book of
Exodus, by the Divine Mercy of the Lord, an account will he
given of the inhabitants, spirits, and angels, Qf the earths in
the starry heaven.

EXODUS.

CHAPTER THE TWENTY-FOURTH.

THE DOCTRINE OF CHARITY AND FAITH.

9363. TO believe those things which the Word teaches, or
which the doctrine of the church teaches, and not to live ac-
cordingly, appears as if it were faith ; and some also conjecture
that they are saved by it, but no one is saved by it alone, for it
is persuasive faith, the quality of which shall now be declared.

9364. Persuasive faith is, when the "Word and the doctrine
of the church is believed and loved, not with a view to the end
of serving the neighbor, that is, a man's fellow citizen, his
country, the church, heaven, and the Lord Himself, consequently
not with a view to life, for to serve them is life, but with a view
to gain, honors, and the fame of erudition, as ends : wherefore
they who are in that faith, do not look to the Lord and to hea-
ven, but to themselves and the world.

9365. They who aspire after great things in the world, and
are covetous of many things, are in a stronger persuasive prin-
ciple that what the doctrine of the church teaches is true, than
they who do not aspire after great things, and who are not cov-
etous of many tilings. The reason is, because the doctrine of
the church is, to the former, only a medium [or means] to at-
tain their own ends ; and so far as the ends are desired, so far
the means are loved, and are also believed.

9366. But the case in itself is this ; so far as they are in the
fire of the loves of self and of the world, and from that tire speak,
preach, and act, so far they are in the above persuasive princi-
ple, and in such case they know* no other than that it is so. But

9361—9369.] EXODUS. 213

when they are not in the lire of those loves, they then believe
nothing, and several of them deny. Hence it is evident, that
persuasive faith is the faith of the mouth and not of the heart:
thus that in itself it is not faith.

9367. They who are in persuasive faith, do not know from
an}T internal illustration, whether what they teach be true or
false ; yea, neither do they care about it, if so be they are only
believed by the vulgar, for they are in no affection of truth for
the sake of truth. They also detend faith alone more than others,
and make account of the good of faith, which is charity, in pro-
portion as they can gain by it.

9368. They who are in persuasive faith, recede from faith,
if they be deprived of honors and gains, provided their reputa-
tion is not endangered ; for persuasive faith is not inwardly with
man, but stands without, in the memory only, from which it is
pressed forth when it is taught. Wherefore that faith with its
truths vanishes away after death ; for then there remains only
that principle of faith which is inwardly in man, that is, which
is rooted in good, thus which has been made of the life.

9369. They who are in persuasive faith, are meant by those
described in Matthew, " Many will say to Me in that day,
Lord, Lord, have we not prophesied by Thy name, and by Thy
name cast out demons, and in Thy name done many virtues ? but
then will I confess to them, I know you not, ye workers of ini-
quity," vii. 22, 23. Also in Luke, " Then will ye begin to say,
we have eaten before Thee, and have drunk, and Thou hasttaught
in our streets : but He will say, I say to you, I know you not,
whence ye are, depart from Me all ye workers of iniquity," xiii.
26, 27. They are also meant by the live foolish virgins, who
had no oil in their lamps, thus described in Matthew, " At
length came the other virgins, saying, Lord, Lord, open to us :
but He answering will say, verily L say unto you, I know you
not" xxv. 11, 12. Oil in lamps is good in faith, n. 886, 4638.

CHAPTER XXIV.

1. AND He said to Moses, come up to Jehovah, thou and
Aaron, Nadab and Abihu, and seventy of the elders of Israel,
and bow yourselves from afar.

2. And Moses he only shall approach to Jehovah, and they
shall not approach, and the people shall not come up with him.

3. And Moses came, and related to the people all the words
of Jehovah, and all the judgments; and all the people an-
swered with one voice, and said, all the words which Jehovah
hath spoken, we will do.

214 EXODUS. [Chap. xxiv.

4. And Moses wrote all the words of Jehovah, and rose
in the morning early, and built an altar under the mountain,
and twelve statues for the twelve tribes of Israel.

5. And he sent the children [boys] of the sons of Israel, and
they offered burnt-offerings and sacrificed peace-making sacri-
fices [of] heifers to Jehovah.

6. And Moses took half of the blood, and put it in basins,
and sprinkled half of the blood upon the altar.

7. And he took the book of the covenant, and read in the
ears of the people, and they said, all things which Jehovah
hath spoken we will do and hear.

8. And Moses took the blood, and sprinkled upon the peo-
ple, and said, behold the blood of the covenant, which Jeho-
vah hath established with you upon all these words.

9. And Moses went up and Aaron, Nadab and Abihu, and
seventy of the elders of Israel.

10. And they saw the God of Israel, and under His feet as
the work of sapphire stone, and as the substance of heaven as
to cleanliness.

11. And to the sons of Israel apart He sent not His hand, and
they saw God, and did eat and drink.

12. And Jehovah said to Moses, come up to Me into the
mountain, and be thou there, and I will give to thee tables of
Btone, and a law, and a precept, which I will write to teach
them.

13. And Moses arose and Joshua his minister, and Moses
went up into the mountain of God.

14. And he said to the elders, sit for us in this [place], until
we return to you ; and behold Aaron and Hur are with you ;
every one who hath words, let him come to them.

15. And Moses went up to the mountain, and the cloud co-
vered the mountain.

16. And the glory of Jehovah tarried upon Mount Sinai,
and the cloud covered it six days, and He called to Moses on
the seventh day out of the midst of the cloud.

17. And the aspect of the glory of Jehovah was as devour-
ing fire on the head of the mountain, to the eyes of the sons ot
Israel.

18. And Moses entered into the midst of the cloud, and went
up to the mountain, and Moses was in the mountain forty days
and fortv nights.

9370—9372.]

EXODUS.

215

THE CONTENTS.

9370. TH E subject treated of, in the internal sense, is con-
cerning the Word given from the Lord through heaven, what
its quality is, that it is Divine in each sense, the internal and
external ; and that by it is effected the conjunction of the Lord
with man.

THE INTERNAL SENSE.

9371. VERSES 1, 2. And He said to Moses, come up to
Jehovah, thou, and Aaron, Nadab, and Abihu, and seventy
of the elders of Israel, and bow yourselves from afar off. And
Moses, he only shall approach to Jehovah, and they shall not
approach, and the people shall not come up with him. And He
said to Moses, signifies what concerns the Word in general.
Come up to Jehovah, signifies conjunction with the Lord.
Thou, and Aaron, signifies the Word in the internal and ex-
ternal sense. Nadab and Abihu, signifies doctrine derived
from each [sense]. And seventy of the elders of Israel, sig-
nifies the chief truths of the church, which are of the Word, or
doctrine agreeing with good. And bow yourselves from afar off,
signifies humiliation and adoration from the heart, and in such
case influx of the Lord. And Moses, he only shall approach
to Jehovah, signifies the conjunction and presence of the Lord
by the Word in general. And they shall not approach, signifies
non-conjunction and presence separate. And the people shall
not come up with him, signifies absolutely non-conjunction
with the external without the internal.

9372. " And He said to Moses " — that hereby is signified
what concerns the Word in general, appears from the represen-
tation of Moses, as being the Word, of which we shall speak
presently ; and from the signification of saying, as involving
those things which follow in this chapter, thus which concern
the Word, n. 9370. That Moses represents the Word, may be
manifest from those things which have been often before shown
concerning Moses, as from the preface to chap, xviii. of Ge-
nesis, and n. 4859, 5922, 6723, 6752, 6771, 6827, 7010, 7014,
7089, 7382, 8601, 8760, 8787, 8805, which may be seen ; in
this case Moses represents the Word in general, because it is
6aid of him in what follows, that he approached alone to Jeho
vah, verse 2, and also that he being called out of the midst of the
cloud, entered in and ascended the mountain, verses 16, 18. In
the Word there are several who represent the Lord as to Divine
Truth, or as to the Word. But the principal among them are
Moses, Elias, Eli&La, and John the Baptist ; that Moses thus

216

EXODUS.

[Chap. xxiv.

represents the Word, may be seen in the explications just now
above cited ; that Elias and Elisha are thus representative, may
be seen in the preface to chap, xviii. of Genesis, and n. 2762,
5247 ; that John the Baptist represents the Word, is manifest
from this consideration, that he is Elias who was to come; he
who does not know that John the Baptist represented the Lord
as to the Word, cannot know what all those things involve and
signify, which are said concerning him in the New Testament.
Wherefore that this arcanum may evidently appear, and at the
same time that Elias and also Moses, who were seen when the
Lord was transformed, signified the Word, it is allowed here to
quote some passages which are written concerning John the
Baptist, as in Matthew, " After that the messengers of John
departed, Jesus began to speak concerning John, saying, what
went ye out into the wilderness to see, a reed shaken by the wind f
but what wen t ye out to see, a man clothed in soft raiment ? behold
they who wear soft things, are in kings' houses : but what went ye
out to see, a prophet ? yea, I say unto you, and more than a pro-
phet ; this is he of whom it is written, behold I send My messen-
ger before Thy face, who shall prepare Thy way before Thee :
verily, I say unto you, tliere hath not arisen, among them that
are bom of women , a greater than John the Baptist ; but he who
is least in the kingdom of the heavens is greater than he. All the
prophets and the lav) prophesied until John, and if ye are willing
to receive [it], this is Elias which was for to come : he that hath
ears to hear let him hear," xi. 7 to 15, and Luke vii. 24 to 2S.
How these things are to be understood, no one can know, unless
he know that John represented the Lord as to the Word, and
unless he know on this occasion from the internal sense, what
is signified by the wilderness in which he was ; also what by a
reed shaken with the wind, and likewise by soft clothing in the
houses of kings ; and next what is signified by his being more
than a prophet, and bv none amongst those that are born of
women being greater than he, and yet the least in the kingdom
of the heavens is greater than he ; and lastly by his being Elias.
For all these things without a deeper sense, are mere sounds
grounded in some kind of comparison, and not grounded in any
thing of any weight. But it is altogether otherwise when by
John is meant the Lord as to the Word, or the Word represen-
tatively. In this case by the wilderness of Judea, in which Jolm
wa6, i6 signified the state in which the Word was at that time,
when the Lord came into the world, namely, that it was in the
wilderness, that is, in such obscurity, that the Lord was not at
all acknowledged, neither was any thing known concerning His
heavenly kingdom , when yet all the prophets prophesied con-
cerning Him, and concerning His kingdom, that it was to endure
for ever That a wilderness denotes such obscurity, see n. 2708,
473G, 7313 ; the Word therefore is compared to a reed shaken by

9372.]

EXODUS.

217

the wind, when it is explained of pleasure, for a reed in the in-
ternal sense is truth in the ultimate, such as the Word is in the
letter. That the word in the ultimate, or in the letter, before
the view of men, is as somewhat rude and obscure, but in the
internal sense is soft and shining, is signified by their notseeing
a man clothed in soft raiment, behold they who wear soft things
are in kings' houses. That sucli things are signified by these
words, is evident from the signification of raiment or garments,
as denoting truths, see n. 2132, 2576, 4545, 4763, 5248, 6914,
6918, 9093 ; and that on this account the angels appear clothed
in garments soft and shining according to the truths derived from
good appertaining to them, n. 5248, 5319, 5954, 9212, 9216 ;
also from the signification of the houses of kings, as denoting
the abodes where the angels are, and in the universal sense the
heavens, for they are called houses from good, n. 2233, 2234,
3128, 3652, 3720, 4622, 4982, 7836, 7891, 7996, 7997, and
kings from truth, n. 1672, 2015, 2069, 3009, 4575, 4581, 4966,
5044, 6148 ; therefore the angels are called the sons of the
kingdom, the sons of a king, and also kings, from the recep-
tion of truth from the Lord. That the Word is more than any
doctrine in the world, and more than any truth in the world,
is signified by what went ye out to see, a prophet ? yea, I say
to you, and more than a prophet, and that there has not risen
amongst those that are born of women a greater than John the
Baptist, for a prophet in the internal sense is doctrine, n. 2534,
7269, and they that are born, or the sons of women, are
truths, n. 489, 491, 533, 1147, 2623, 2803, 2813, 3704, 4257.
That the Word in the internal sense, or such as it is in heaven,
is in a degree above the Word in the external sense, or such
as it is in the world, and such as John the Baptist taught, is
signified by the least in the kingdom of the heavens being
greater than he ; for the Word perceived in heaven is of such
wisdom, that it transcends all human apprehension. That the
prophesies concerning the Lord and concerning His kingdom,
and the representatives of the Lord and of His kingdom, ceased
when the Lord came into the world, is signified by all the pro-
phets and the law, prophesying until John. That the Word
was represented by John as by Elias, is signified by his being
Elias who was to come ; also by these words in Matthew, " The
disciples asked Jesus, why do the scribes say, that Elias must first
come ? He answering said, Elias indeed shall first come, and
restoi'e all things / I say unto you that Elias hath already come,
and they did not acknowledge him, but did in him whatsoever they
willed. So likewise shall the Son of Man safer of them : and
they understood that He spake to them of John the Baptist" xvii.
10, 13. That Elias came, and they did not acknowledge him,
but did in him whatsoever they willed, signifies that the Word
indeed taught them that the Lord was to come, but that still

218

EXODUS.

[Chaf. xxiv.

they were not willing to comprehend, interpreting it in favor
of self-dominion, and thereby extinguishing the Divine prin-
ciple which was in it. That they were about to do the like
with Divine Truth itself, is signitied by likewise so shall the
Son of Man suffer of them. That the Son of Man is the Lord
as to Divine Truth, see n. 2S03, 2813, 3704. From these con-
siderations it is now evident what is meant by the prophesy
concerning John in Malachi, " Behold I send unto you Elias
the prophet, he/ore the great and terrible day of Jehovah cometh"
iv. 5. The Word is also described in the ultimate, or such as
it is in the external form which appears before man in the world,
by the clothing and by the food of John the Baptist, as in
Matthew, " John the Baptist preaching in the wilderness of
Judea had clothing of camel's hair, and aleathern girdle about
his loins, and his food was locusts and wild honey" iii. 1, 3, 4
In like manner, as Elias in the JJ. Book of Kings, where it is
written, " that he was a hairy man, and girded about the loins
with a girdle of leather" 1, 8. By clothing or a garment,
when concerning the Word, is signified Divine Truth therein
in the ultimate form ; by the hairs of a camel are signified
scientific truths, such as there are before man in the world ; by
a leathern girdle is signified the external bond connecting and
keeping in order all interior things ; by food is signified spiritual
nourishment derived from the knowledges of truth and good
from the Word ; by locusts are signitied ultimate or most
common truths ; and by wild honey their pleasantness. The
reason why such things are signitied by clothing and food, is
grounded in representatives in the other life; where all appear
clothed according to truths derived from good, and where food
also is represented according to the desire of knowing and
growing wise ; from this ground it is that clothing or a garment
denotes truth, see the quotations above ; and that food or meat
denotes spiritual nourishment, n. 3114, 4459, 4792, 5147, 5293,
5340, 5342, 5576, 5579, 5915, 8562, 9003. That a girdle de-
notes a bond gathering together and containing interior things,
6ee n. 9341 ; that leather denotes what is external, see n. 3540,
thus a leathern girdle denotes an external bond ; that hairs de-
note ultimate or most common truths, n. 3301, 5569 to 5573 ;
that a camel denotes the scientific principle in general, n. 3048,
3071, 3143, 3145, 4156 ; that a locust denotes nourishing truth
in the extremes, n. 3301* ; and that honey denotes its pleasant-
ness, n. 5620, 6857, 8056 ; it is called wild honey [mel agreste,
or honey of the tield], because by a tield is signified the church,
n. 2971, 3317, 3766, 7502, 7571, 9139, 9295. He who does
not know that such things are signified, cannot in any wise
know why Elias and John were so clothed ; that those things
signified something peculiar to those prophets, every one may
think, who thinks well of the Word. Inasmuch as John the

9373.]

EXODUS.

219

Baptist represented the Lord as to the Word, therefore also when
he spake concerning the Lord, who was the Word itself, he said
of himself that he was not El ias, nor a prophet, and that he
was not worthy to loose the latchet of the Lord's shoe, as in
John, " In the beginning was *he Word, and the Word was with
God, and God was the Word : and the Word was made flesh, Mid
dwelt amongst us, and we saw His glory. The Jews from Jeru
ealem, thepnests and Levites asked John who he was/ he confessed
and denied not, I am not the Christ ; they therefore asked him,
what then, art thou Eliast but he said, I am not ; art thou a
prophet ? he answered no : wherefore thoy said, who art thou ? he
said, I am the voice of one crying in the wilderness, make righ t
the way of the Lord, as said the prophet Isaiah. They said
therefore, why baptizest thou then, if thou art not the Christ,
nor Elias, nor apr<yphetf He answered, I baptise with water,
there standeth one in the midst among you, whom ye know not :
He it is who cometh after me, who was before me, the latchet
of whose shoe I am not worthy to unloose. When he saw Jesus,
he said, behold the Iamb of God, who taketh away the sins of
the world. This is He of whom I said, after me cometh a man,
who was before me, because He was prior to me," i. 1, 14, 19 to
30. From these words it is evident that John, when he spake
concerning the Lord Himself, who was Divine Truth Itself or
the Word, said that he was not any thing, inasmuch as the
shade disappears when the light itself appears or the represen-
tative disappears when the effigy itself appears. That represen-
tatives had respect to holy things and to the Lord Himself,
and not at all to the person that represented, see n. 665, 1097,
1361, 3147, 3831, 4208, 4281, 4288, 4292, 4307, 4444, 4500,
6304, 7048, 7439, 8588, 8788, 8S06. He who does not know-
that representatives vanish away like shadows at the presence of
light, cannot know why John denied that he was Elias and a
prophet. From these considerations it may now be manifest,
what is signified by Moses and Elias whowere seen in glory, and
discoursed with the lord, when he was transformed, concerning
the Exit [Exitus] which he was about to accomplish in Jerusalem, "
Luke ix. 29, 30, 31, namely, that the Word is signified ; by Moses
the historical Word, and by Elias the prophetic Word, which in
the internal sense throughout treats of the Lord, of His coming
into the world, and of His exit out of the world ; wherefore it
is said that Moses and Elias were seen in glory, for glory is the
internal sense of the Word ; and a cloud is its external sense,
see preface to chap, xviii. of Gen. and n. 5922, 8427.

9373. " Come up to Jehovah " — that hereby is signified con-
cerning conjunction with the Lord, appears from the significa-
tion of coming up, as denoting to be elevated towards interior
things, see n. 3084, 4539, 4969, 5406, 5817, 6007, and hence
also to be conjoined, n. 8760. The reason why it denotes with

220

EXODUS.

[Chap. xxir.

the Lord is, because by Jehovah in the "Word is meant the Lord,
see n. 1343, 1736, 1793, 2001, 2005, 2018, 2025, 2921, 3023,
3035, 5663, 62S0, 6303, 6905, 8271, 8861, 9315. The arcanum
which also lies concealed in the internal sense of these words is,
that the sons of Jacob, over whom Moses presided as a head,
were not called and chosen, but that they themselves insisted
that Divine worship should be instituted amongst them, accord-
ing to what was said, n. 1290, 1293 ; wherefore it is said, and
lie said to Moses, come up to Jehovah, as if not Jehovah but
another said that he should come up. For the same reason in
what follows it is said that the people should not come up,
verse 2, and that Jehovah did not send His hand to the sous
of Israel apart, verse 11 ; also that the aspect of the glory of
Jehovah was as devouring fire in the head of the mountain to
the eyes of the sons of Israel, verse 17, aud lastly that Moses
being called on the seventh day entered into the midst of the
cloud ; for by the cloud is meant the Word in the letter, n. 5922,
6313, 6832, 8106, 8143, 8781, and with the sons of Jacob the
"Word was separated from its internal sense, for they were in
external worship without internal ; which maybe manifest from
the consideration, that they now said as before, all the Words
which Jehovah hath spoken we will do, verse 3 ; and yet scarcely
had forty days elapsed after this time, when they worshipped a
golden calf instead of Jehovah, whence it is evident, that this
lay concealed in their heart, at the time they said with their
mouth, that they would serve Jehovah alone : when yet they
who are meant by the called and the chosen, are those who are
in internal worship, and from internal in external, that is, who
are in love and in faith to the Lord, and hence in love towards
their neighbor.

9374. " Thou and Aaron " — that hereby is signified the "Word
in the internal and external sense, appears from the representa-
tion of Moses, as denoting the "Word, see above, n. 9373 ; but
when Aaron, who was his brother, is adjoined to him, then
Moses represents the Word in the internal sense, and Aaron in
the external, as also above, n. 70S9, 7382.

9375. " Nadab and Abihu" — that hereby is signified doctrine
derived from each, is manifest from this consideration, that they
were the sous of Aaron ; wherefore when by Aaron is signified
the Word, by his sons is signified doctrine, by the elder, doc-
trine derived from the internal sense of the Word, and by the
younger, doctrine derived from its external sense ; doctrine
derived from the internal sense of the Word, and doctrine from
the external sense of the Word, is one doctrine, for they who
are in the internal, are also in the external ; for the church of
the Lord every where is internal and external, the internal is of
the heart, and the external is of the mouth, or the internal is
of the will, and the external is of the action. When the internal

9374—9377.]

EXODUS.

221

makes one with the external with man, then what is of the
heart is also of the mouth, or what is of the will is also of the
action, or what is the same thing, then in the mouth the heart
is speaking, and in the action the will is acting, without any
disagreement ; thus also faith is speaking, and love or charity
is acting, that is, the Lord from whom is faith and charity.
Inasmuch as Nadab and Abihu, the sons of Aaron, represented
doctrine derived from the Word, they were slain, when they
instituted worship grounded in other doctrine than what is from
the Word : which was represented by what is written of them
in Moses, " the sons of Aaron, Nadab and Abihu, took every
man his censer, and gave fire in it, upon which they put incense,
and thus brought to Jehovah strange fire, concerning which
he had not commanded them, therefore there went out fire
from before Jehovah, and devoured them, that they died before
Jehovah. And Moses said to Aaron, this is what Jehovah
spake, saying, I will be sanctified in those who are nigh to
Me," Levit. x. 1 to 3. By strange fire in the censer, is signified
doctrine from another source than from the Word ; for fire
is the good of love, and incense is the truth of faith thence
derived ; and the good of love and the truth of faith are what
enter doctrine which is from the Word, and constitute it ;
hence it is evident why they were consumed by fire from before
Jehovah. To be sanctified in those who are nigh denotes with
those, who are conjoined to the Lord by the good of love and
the truth of faith derived from the Word : that fire is the
good of celestial love, see n. 934, 4906, 5071, 5215, 6314, 6832,
6834, 6849, 7324,7852, 9055 ; and that incense is faith grounded
in the good of love, will be shown elsewhere.

9376. " And seventy of the elders of Israel" — that hereby
is signified the chief truths of the church, or of doctrine agree-
ing with good, appears from the signification of seventy, as de-
noting what is full, thus all, see n. 6508 ; and from the signi-
fication of the elders of Israel, as denoting the chief truths of
the church agreeing with good, thus which are of the Word,
or of doctrine derived from the Word, because all those agree
with good. That the elders of Israel denote those truths, see
n. 6524, 8578, 8585. The reason why those truths which are
from the Word agree with good is, because they are from the
Lord, and hence have heaven in them ; and if you are willing
to believe in singular the things of the Word, there is heaven,
in which is the Lord.

_ 9377. "And bow yourselves from afar off" — that hereby is
signified humiliation and adoration from the heart, and in such
case influx of the Lord, appears from the signification of bow-
ing themselves, as denoting humiliation, see n. 2153, 5682,
6266, 7068. The reason why it also denotes adoration is, be-
cause humiliation is the essential o*' all adoration and of all wor-

222

EXODUS.

[Chap. xxiv.

ship, for without humiliation the Lord cannot be worshipped
and adored, by reason that the Divine [principle] of the Lord
cannot flow-in into a proud heart, that is into a heart full of
self-love, for such a heart is hard, and is called in the Word
stony, but into a humble heart, because this is soft, and is called
in the Word fleshy, thus is receptible of the influx of good
from the Lord, that is, of the Lord ; hence it is that by bowing
themselves from afar off, is not only signified humiliation and
adoration from the heart, but also the influx of the Lord in
such case. It is said the influx of the Lord, because the

food of love and of faith, which flows in from the Lord, is the
,ord. The reason why from afar off denotes from the heart, is
because they who are in humiliation remove themselves from the
Lord, inasmuch as they regard themselves as unworthy to ap-
proach to the most holy Divine [being or principle], for when
they are in humiliation, they are in self-acknowledgment that
the}' are nothing but evil, yea what is profane, of themselves.
When they acknowledge this from the heart, they are then in
true humiliation ; hence it is evident that by the expression
"bow yourselves from afar off," is signified humiliation and ado-
ration from the heart, and in such case the influx from the
Lord. But the people of Israel were not in such humiliation
and adoration, but only represented it by external gestures, for
they were in externals without internals ; nevertheless when
they humbled themselves, they prostrated themselves to the
earth, and also rolled in the dust, and shouted with a loud voice,
and this for whole days. He who does not know what true hu-
miliation is, may be led to believe that this was humiliation of
the heart ; but it was not the humiliation of a heart looking at
good from God, but looking at God from self; and a heart
looking from itself looks from evil, for whatsoever proceeds
from man as from himself, that is evil ; for they were in the
love of self and of the world above all people in the universe,
and believed themselves holy, if they only offered sacrifice, or
washed themselves with water; not acknowledging that such
things represented internal holiness, which i6 that of charity
and faith from the Lord ; for whatsoever is holy is not of man,
but is of the Lord in man, n. 9229. They who humble them-
selves from a belief of holiness derived from themselves, and
adore from a love of God derived from themselves, humble
themselves and adore from 6elf-love, thus from a hard and stony
heart, and not from a soft and fleshy heart, and are in externals,
and not at the same time in internals, for self-love dwells in the
external man, nor can it enter into the internal, since the inter-
nal man is only opened by love and faith in the Lord, thus
from the Lord, who therein forms the heaven of man in which
he dwells.

9378. " And Moses, he alone shall approach to Jehovah" —

9378.]

EXODUS.

223

that hereby is signified conjunction and the presence of the
Lord by the Word in general, appears from the signification of
approaching, as denoting conjunction and the presence of the
Lord, of which we shall speak presently ; and from the repre-
sentation of Moses, as denoting the Word in general, see above,
n. 9372. The reason why by Moses approaching is signified
conjunction and the presence of the Lord by the Word, is be-
cause to approach, in the spiritual sense, signifies to be joined
together by love, for they who mutually love each other are
joined together, for love is spiritual conjunction. It is a uni-
versal [principle] in the other life, that all are joined together
according to the love of good and truth from the Lord, hence
the whole heaven is such conjunction. The case is similar with
approach or conjunction with the Lord. They who love Him are
conjoined to Him, insomuch that they may be said to be in
Him, when in heaven ; and all those love the Lord, conse-
quently are conjoined to Him by love, who are in the good ol
life derived from the truths of faith, since good derived from
ihose truths is from the Lord, yea, is the Lord, John xiv. 20, 21.
It is however to be noted, that man of himself cannot approach
to the Lord, and be conjoined to Him, but the Lord must ap-
proach to man and be conjoined to him; and because the Lord
draws man to Himself, John vi. 44 ; chap. xii. 32 ; it appears as
if man of himself approaches and conjoins himself. This is ef-
fected when man desists from evil, for to desist from evils is left
to man's determination or freedom : in this case there flows in
good from the Lord, which is never .wanting, for it is in the
very life itself which man has from the Lord ; but with the life
good is received, only in proportion as evils are removed. The
reason why the conjunction and presence of the Lord is by the
Word is, because the Word is the union of man with heaven,
and by heaven with the Lord; for the Word is the Divine
Truth proceeding from the Lord, wherefore they who are in
that truth as to doctrine and life, or as to faith and love, are in
the Divine [principle] proceeding from the Lord, thus are con-
joined to Him. 1 rom these considerations it is evident that by
the words, " Moses, he alone shall approach to Jehovah," is
signified the conjunction and presence of the Lord by the W ord.
The reason why to approach denotes conjunction and presence
is, because in the other life the distances of one from another
are altogether according to the dissimilitudes and diversities of
the interiors, which are of thoughts and affection, see n. 1273
to 1277, 1376 to 1381, 9104; removals also from the Lord and
approaches to Him are altogether according to the good of love
and thence of faith from Him and to Him ; hence it is, that
the heavens are near to the Lord according to goods, and on
the other hand the hells are remote from the Lord according to
evils. Hence it is evident from what ground it is that to be

224

EXODUS.

[Chap, xxiv

near and to approach, in the spiritual sense, denote to be con-
joined, as also in the following passages, " Jehovah is near to
all that call upon Him,, who call upon Him in Truth" Psalm
cxlv. 18 ; where to be near denotes to be present and conjoined.
Again, " Blessed is he whom thou choosest, and makest to
approach ■ he shall dwell in thy courts," Psalm lxv. 4 ; where
to make to approach denotes to be conjoined. Again, " Ap-
proach, 0 Jehovah, to my soul, deliver me," Psalm lxix. 18.
Again, " Jehovah is near to the broken in heart," Psalm xxxiv.
18. And in Jeremiah, " Let them cause My people to hear
My words, and I will bring them back from their evil away,
from the wickedness of their works, for I am a God nigh at
hand, and not a God afar off" xxiii. 22, 23. That God is 6aid
to be nigh at hand to those who desist from evils, and afar off
from those who are in evils, is evident. And in Moses, " Moses
said to Aaron, this is what Jehovah hath spoken, I will be
sanctified in my near ones" Levit, x. 3. To be sanctified in those
who are near denotes amongst those who are conjoined to the
Lord by the good of love and the truth of faith from the Word.
And in Jeremiah, " Then shall his magnificent one be from him,
and his ruler shall go forth from the midst of him, and I will
cause Him to approach, and he shall approach to Me : for who
is He, He hath betrothed hi6 heart to approach to Me" xxx. 21,
6peaking of the Lord, who is the magnificent one and the
ruler. To approach to Jehovah denotes to be united, for the
approach of what is Divine to what is Divine is nothing else
but union.

9379. " And they shall not approach " — that hereby is sig-
nified non-conjunction and presence separate, appears from the
representation of Aaron, of his sons Nadab and Abihu, and of
the seventy elders, who in this case are those who were not to
approach, as denoting the Word in the external sense, doctrine,
and the chief truths of the church, see above, n. 9374, 9375,
9376 ; and from the signification of approaching, as denoting
conjunction and the presence of the Lord, see just above, n.
9378, in this case non-conjunction and presence, because it is
said Moses shall approach and not they. The reason why it
denotes non-conjunction and presence separate is, because by
Moses is here represented the Word in general, or the AVord in
every complex, n. 9372 ; and also the Word in the internal
sense, n. 7382 ; but by Aaron and his sons, and by the seventy
elders, is represented the Word in the external sense, and the
things which are thence derived : and whereas these things se-
parately cannot be conjoined to the Lord, inasmuch as the Lord
is the Word in every complex, therefore it is said non-conjunc-
tion and presence separate.

9380. M And the people 6hall not come up with him " — that
hereby is signified absolutely non-conjunction with the external

9376—9381.]

EXODUS.

225

without the internal, appears from the signification of coining
up, as denoting conjunction, as above, n. 9373, in this case
non-conjunction, because it is said they shall not come up.
The reason why it denotes with the external sense of the
Word without the internal is, because the sons of Jacob, who
in. this case are the people, were in the external without the
internal, see n. 3479, 4281, 4293, 4307, 4429, 4433, 4680,
4844, 4847, 4865, 4868, 4S74, 4893, 4903, 4911, 4913, 6304,
8588, 8788, 8S06, 8871. That they were in the external
without the internal, is very manifest from the worship of the
golden calf after forty days from that time ; they would have
done otherwise if they had been at the same time in the
internal, that is, in the good of love and faith to Jehovah, for
this is the internal ; they who are conjoined by this, cannot
depart to the worship of an idol, for the heart is far from it ;
and whereas that people was no otherwise conjoined to the Lord
than by external things, by which they represented internal
things, therefore it is said that the people shall not go up, by
which is signified absolutely non-conjunction with the external
without the internal ; representations, which are without know-
ledge, faith, and affection of the interior things which are re-
presented, conjoin the thing, but not the person. The case
is similar with those, who remain in the mere literal sense of
the Word, and thence collect nothing doctrinal ; for they are
separated from the internal sense, inasmuch as the internal sense
is doctrinal itself. The conjunction of the Lord with the exter-
nals of the Word is by its interiors ; wherefore if the interiors
be separated, no other conjunction of the Lord with externals
is given, than as with the gesture of the body without a concor-
dant heart. The case is also similar with those who are per-
fectly well skilled in the doctrine of their own church as to sin-
gular the things thereof, but still do not apply those things to
life ; they also are in externals without an internal ; for the truths
of doctrine appertaining to them are without, when they are not
inscribed on their life. The reason why there is no conjunction
of the Lord with the truths of such persons is, because the Lord
enters by [or through] the life of man into the truths of his
faith, thus by [or through] his soul which is in the truths.

9381. Verses 3, 4, 5. And Moses came, and related to the
people all the words of Jehovah, and all the judgments, and the
people answered with one voice, and said, all the words which
Jehovah hath spoken, we will do. And Hoses wrote all the
words of Jehovah, and rose in the morning early, and built an
altar under the mountain, and twelve statues for the twelve tribes
of Israel. And he sent the boys of the sons' of Israel, and they
offered burnt-offerings, and sacrificed peace-making sacrifices [of]
lieifers to Jehovah. And Moses came, and related to the people,
signifies the illustration and information of the Lord by the
vol. ix. 15

226

EXODUS.

[Chap. xxir.

Divine Truth which is from Himself. All the words of Jehovah
and all the judgments, signifies the things in the Word which
are of life in a spiritual and natural state. And all the people
answered with one voice, signifies reception in the understanding
by those wh<r are truly of the church. And they said, all the
words which Jehovah hath spoken we will do, signifies reception
in the heart on the occasion. And Moses wrote all the words of
Jehovah, signifies impression in such case on the life. And
arose in the morning early, signifies joy from the Lord. And
built an altar under the mountain, signifies a representative
of the Lord's Divine Human [principle] as to Divine Good from
Himself. And twelve statues for the twelve tribes of Israel,
signifies of the Lord's Divine Human [principle] as to Divine
Truth which is from Him in every complex. And he sent the
boys of the sons of Israel, signifies those things which are of
innocence and charity. And the}7 offered burnt-offerings and
fiacriticed peace-making sacrifices [of] heifers to Jehovah, signi-
fies a representative of the worship of the Lord from good, and
from truth which is derived from good.

9382. " And Moses came and related to the people" — that
hereby is signified illustration and information of the Lord by
.the Divine Truth which is from Himself, appears from the repre-
sentation of Moses, as denoting the Lord as to the Word, thus
a6 to Divine Truth, for this is the Word, see above, n. 9372:
and from the signification of coming, when concerning the
Lord as to the Word or Divine Truth, which is represented by
Moses, as denoting illustration, for when the Lord comes, or is
present in the AVord, .there is illustration ; and from the signifi-
•cation of relating as denoting information : hence it is evident,
that by Moses coming and relating to the people is signified
-illustration and information of the Lord by Divine Truth. It
•may be expedient here briefly to say how the case is with
illustration and information from the Word ; every one is illus-
trated and informed from the Word according to the affection
.of truth and the degree of tlie desire thereof, and according to
the faculty of receiving ; they who are in illustration, as to their
internal man are in the light of heaven ; for the light of heaven
is what illustrates man in the truths and goods of faith, n. 8707,
They who are thus illuminated, apprehend the Word as
to its interiors ; wherefore they from the Word make to them-
selves doctrine, to which they apply the sense of the letter :
but they who are not in the affection of truth from good, and
thence in the desire of growing wise, .are more blinded than
illustrated when they read the Word, for they are not in the
light of heaven-; and from the light of the world, which is
.called the lumen of nature, they see only such things as are in
.agreement with worldly things, and thus from the fallacies, in
.which the external senses are, t'xey lay hold of falscs, which

D3S2, 93S3.]

EXODUS.

227

appear to them as truths. Hence the generality of them make
to themselves no doctrine, but abide in the sense of the letter,
which they apply to favor falses, especially such as are in
agreement with the loves of self and of the world ; but they who
are not of this character, merely confirm the doctrinals of their
own church, and are not concerned, neither do they know,
whether they be true or false, see n. 4741, 5033, 6865, 7012.
76S0, 7950, 8521, 8780. Hence it is evident who they are that
are illustrated from the Word, and who they are that are blinded,
namely, that they are illustrated who are in heavenly loves, for
heavenly loves receive, and like sponges imbibe the truths of
heaven, they are also conjoined together of themsel ves like soul
and body ; but on the other hand they are blinded who are in
worldly loves, inasmuch as these loves receive and like sponges
imbibe falses, and they are also conjoined together of them
selves : for good and truth agree together, and vice versa evil and
the false ; wherefore the conjunction of the evil and the falses
is called the infernal marriage, which is hell itself ; and the con-
junction of good and truth is called the heavenly marriage, which
is heaven itself. The reason why it is the Word from which
illustration and information comes is, because the Word in its
first origin is Divine Truth Itself, proceeding from the Lord,
and in its descent into the world is accommodated to all the
heavens ; hence it is that when man, who has heavenly love,
reads the Word, he is by it conjoined to heaven, and by heaven
to the Lord, hence he has illustration and information ; it is
otherwise when man, who has worldly love, reads the Word,
with him there is no conjunction of heaven, therefore he has no
illustration and information. That the union of heaven and the
world, thus of the Lord with the human race, is by the Word,
see n. 9212, 9216, 9357.

9383. " All the words of Jehovah and all the judgments " —
that hereby are signified those things in the Word which are
of life in a spiritual and natural state, appears from the signifi-
cation of the words of Jehovah, as denoting those things in the
Word which are of life in a spiritual state, of which we shall
speak presently ; and from the signification of judgments, as
denoting those things in the Word which are of life in a natural
state. It is said in a spiritual state and in a natural state, be-
cause with every man in general there are two states, one which
is peculiar and proper to the internal man, which is called the
spiritual state, the other which is peculiar and proper to the
external man, which is called the natural state. The reason why
the state of the internal man is called spiritual is, because that
man is affected with the truths which are of the light of heaven,
and with the good which is of the heat of that light, which is
love ; that light is called spiritual light, because it illuminates
the intell ectual principle, and that heat is called spiritual heat,

228

EXODUS.

[Chap. xxit.

which is love, and enkindles the will principle ; hence it is that
the state of the internal man is called the spiritual state : hut the
reason why the state of the external man is called the natural
state is, because that man is affected with the truths which are
of the light of the world, and with the good which is of the heat
of that light, which also is love, but the love of such things as
are in the world ; for all the heat of life is love ; hence it is that
the state of the external man is called natural ; those things
which are of life in the natural state are meant by judgments,
but those things which are of life in the spiritual state are meant
by the words of Jehovah. The reason why it denotes those
things which are of the Word is, because in the "Word are all
things that are of life, for in themselves they have life itself,
since in the Word is the Divine Truth which has proceeded,
and does proceed from the Lord, Who is life itself. Hence it
is that all things which are in the Word are of life, because also
all things therein have reference to life, as may be manifest from
the two precepts, on which all things of the Word are founded,
concerning which it is thus written in Matthew, "Jesus said,
thou shalt love the Lord thy God from thy whole heart, and in
thy whole soul, and in thy whole mind ; this is the primary and
great precept : the second is like uuto it, thou shalt love thy
neighbor as thyself; on these two precepts hang the law and
the prophets," xxii. 35 to 40 ; Mark xii. 29, 30, 31. To love
God and the neighbor is of life, because the all of life is of
love, insomuch that without love there is no life, and such as
the love is such is the life. The law and the prophets are the
whole Word.

9354. u And all the people answered with one voice " — that
hereby is signified reception in the understanding by those who
are truly of the church, appears from the signification of answer-
ing with one voice, as denoting reception in the understanding,
for to answer denotes reception, n. 2941, 2957 ; and voice
denotes confession which comes forth from the understanding,
for the things which are of the mouth, and thence of the speech
and voice, correspond to the intellectual part ; from that part
also the voice or speech proceeds, but the affection itself of
speech, which is grounded in the end intended, or in the love
which vivifies, proceeds from the will- part; and from the signi-
fication of the sons of Israel, who in this case are the people, as
denoting the church, see n. 9340; thus denoting those who
arc truly of the church. Hence it is evident, that by the people
answering with one voice, is signified reception in the under-
standing by those who are truly of the church.

9355. " And they said, all the words which Jehovah hath
spoken we will do'' — that hereby is signified in this case, re-
ception in the heart, appears from the signification of the words
which Jehovah hath spoken, as denoting truths from the Word

9384r-9387.]

EXODUS

229

which are of life, as above, n. 9383 : and from the signification
of doing, as denoting reception on the will part, see n. 9282;
thus reception in the heart, for the heart in the "Word is the
will, n .7512, 8910, 9050, 9113, 9300; the reason why by
these words is signified reception in the will, and by those
which immediately precede, reception in the understanding, is,
because in all and singular the things of the Word there is a mar-
riage of truth and good, n. 9263 ; thus the heavenly marriage,
which is heaven, and in the supreme sense the Lord Himself;
and truth has relation to the understanding, and good to
the will.

9386. " And Moses wrote all the words of Jehovah " — that
hereby is signified impression in such case on the life, appears
from the signification of writing, as denoting to impress on the
life, of which we 6hall 6peak presently; and from the repre
sentation of Moses, as denoting the Lord as to the Word, as
above, n. 9372, 9382; and from the signification of all the
words of Jehovah, as denoting truths from the Word, see also
above, n. 9383 ; hence it is evident, that by Moses writing all
the words of Jehovah are signified Divine Truths impressed on
the life by the Lord. Truths are said to be impressed on the
life, when they become of the will, and thence of the act ; so
ongas they remain merely in the memory, and so long as they
are viewed only intellectually, so long they are not impressed
on the life, but as soon as they are received in the will, they
then become of the life, inasmuch as the very esse of the life of
man is to will and thence to act; neither are they appropriated
to man until this is the case. The reason why to write de-
notes to impress on the life is, because writings are for the sake
of remembrance to all posterity : in like manner those things
which are impressed on the life of man. Man has as it were
two books, on which are written all his thoughts and actions ;
those books are his two memories, the exterior and interior ;
those things which are written on his interior memory, remain
to all eternity, nor are they in any case blotted out ; those
things are principally what have been made of the will, that is,
of the love, for the things which are of the love, are of the
will. This memory is what is meant by the book of every one's
life, see n. 2174.

9387. "And he arose in the morning early " — that hereby
is signified joy from the Lord, appears from the signification of
rising, as involving elevation towards things superior, see
n. 2101, 2785, 2912, 2927, 3171, 4103 ; and from the sig-
nification of morning and early, as denoting the Lord, and the
things which are from Him, as peace, innocence, love, joy,
see u. 2405, 2780, 7681, 8426, 8812. The reason why morn-
ing and early have this signification is, because the seasons ol
the year, which are spring, summer, autumn, and winter, and

230

EXODUS.

Chap, xxi*

also the times of the day, which are morning, noon, evening
and night, correspond to so many states in heaven ; hence
morning corresponds to the coming and presence of the Lord,
which is, when an angel is in a state of peace, of innocence,
and of celestial love, and thence in joy. Concerning these cor-
respondences, see n. 5672, 5962, 6110, 8426, 9213.

9388. "And built an altar under the mountain" — that
hereby is signified a representative of the Divine Human [prin-
ciple] of the Lord as to Divine Good from Him, appears from the
signification of an altar, as being a representative of the Lord's
Divine Human [principle], see n. 921, 2777, 2811, 4489 ; and
hence the principal representative of the worship of the Lord,
n. 4541, 8935, 8940 ; and from the signification of mountain, as
denoting the good of love, see n. 4210, 6435, 8327, 8658, 8758 ;
in this case the Divine Good of love proceeding from the Lord,
because it was Mount Sinai, where the Lord was at that time.
That Mount Sinai denotes Divine Good united to Divine Truth
from the Lord, see n. 8805.

9389. "And twelve statues for the twelve tribes of Israel"
— that hereby is signified a representative of the Lord's Divine
Human [principle] as to Divine Truth which is from Himself in
even- complex, appears from the signification of a statue, as
being a representative of the Lord's Divine Human [principle]
as to truth. The reason why this is signified by a statue is, he-
cause by an altar is signified a representative of the Lord's Di-
vine Human [principle] as to Good, and a statue in the repre-
sentative sense is the holy principle of truth which is from the
Lord n. 4580, 4582 ; and from the signification of twelve and
twelve tribes, as denoting all goods and truths in the complex,
see n. 577, 2089, 3858, 3913, 3926, 3939, 4060, 6335, 6337,
6397, 6640, 7973 ; thus the things which are from the Lord.
The reason why the Lord's Divine Human [principle] is sig-
nified by an altar and by statues is, because all the representa-
tives in the church, which are treated of in the Word, in the
supreme sense, have respect to the Lord Himself, wherefore also
the Word in its inmost and supreme sense treats of the Lord
alone, and especially of the glorification of His Human [prin-
ciple] ; hence the Word derives all its holiness ; but this sense
is presented principally in the inmost or third heaven, where
they are who are in love to the Lord, and thence in wisdom
ahove the rest.

9390. "And sent the boys of the sons of Israel" — that
hereby are signified those things which are of innocence and
charily, appears from the signification of the boys of the sons of
Israel, as denoting those things which are of innocence and
charity appertaining to those who are of the church; for by
sucklings, infants, and boys, are signified those who are in inno-
cence and charity, or, abstractedly from persons, those things

9388—9391.]

EXODUS.

2$.

which are of innocence and charity, n. 430, 5236 ; and by the
sons of Israel are signified those who are of the church, or, ab-
stractedly from persons, churches, n. 9340.

9391. " And they offered burnt-offerings and sacrificed peace-
making sacrifices [of] heifers to Jehovah " — that hereby is sig-
nified a representative of the worship of the Lord from good
and from truth which is grounded in good, appears from the re-
presentation of burnt-offerings and sacrifices, as denoting the
worship of the Lord in general, see n. 922, 6905, 8936, and
specifically denoting the worship of the Lord from the good of
love represented by burnt-offerings, and from the truth of faith
which is grounded in good, represented by sacrifices, see n.
86S0 ; and from the signification of heifers, as denoting the
good of innocence and charity in the external or natural man,
of which we shall speak presently ; the beasts which were sacri-
ficed signified the quality of good and truth from which wor-
ship was performed, n. 922, 1823, 2180, 3519. That the tame
and useful beasts signified the celestial things which are of the
good of love, and the spiritual things which are of the truth of
faith, and that on this account they were applied in sacrifices,
see n. 9280. The reason why an heifer signifies the good of
innocence aud charity in the external or natural man is, because
those things which were from the herd signified the affections
of good and truth in the external or natural man, and things
which were from the flock, the affections of good and truth in
the internal or spiritual man, n. 2566, 5913, 6048, 8937,
9135 ; the things from the flock were lambs, she-goats, sheep,
rams, he-goats, and the things from the herd were oxen, heifers,
calves. Lambs and sheep signified the good of innocence
and charity in the internal or spiritual man, hence calves and
heifers, because they were of a tenderer age than oxen, signified
the like in the external or natural man. That heifers and
calves signified that good, is manifest from the passages in the
Word where they are named ; as in Ezekiel, " The feet of the
four animals, the right foot, and the sole of their feet was as the
sole of the foot of a calf, and they sparkled as a species of fine
wrought brass," i. 7 ; speaking of the cherubs, who are de-
scribed by four animals ; that cherubs denote the guard or pro-
vidence of the Lord to prevent any passage to Himself except by
good. see. n. 9277 ; external or natural good was represented
by the right foot, and by the sole of the feet being as the sole of
ihe foot of a calf. For feet signify those things which are of the
natural man, the right foot those things which are of good, and
the sole of the feet those things which are ultimate, in the na-
tural man. That feet have this signification, see n. 2162, 3147,
3761, 3986, 4280, 4938 to 4952, 5327*, 5328 ; and that heels,
soles, and hoofs, denote ultimate things in the natural man, see
u. 4J38, 7729. The reason why the soles of the feet sparkled

232

EXODUS.

[Chap. xxtr.

as a species of fine wrought brass was, because brass signifies
natural good, n. 425, 1551 ; and sparkling brass as fine wrought
signifies good shining from the light of heaven, which is Divine
Truth proceeding from the Lord. From these considerations it
is evident, that by a calf is signified the good of the external or
natural man. In like manner in the Apocalypse, " Around the
throne were four animals full of eyes before and behind ; and the
first animal was like unto a lion, but the second animal was like
unto a calf / but the third animal had a face as a man ; lastly,
the fourth animal was like a flying eagle," iv. 6, 7; in this
passage also by the four animals, which are cherubs, is sig-
nified the Lord s guard and providence, to prevent His being ap-
proached except by the good of love ; the guard itself is effected
by truths and the goods thence derived, and by good and the
truth thence derived. Truth and the good thence derived, in
the external form, are signified by a lion and a calf, and good
and the truth thence derived, in the internal form, by the face
of a man and a flying eagle. That a lion denotes truth derived
from good in its power, see n. 6367, hence a calf denotes the
good itself thence derived. And in Hosea, " Return ye to Je-
hovah, say to Him, take away all iniquity, and receive good,
and we will repay the heifers of our lips,''' xiv. 2 ; no one can
know what is meant by repaying the heifers of the lips, unless
he know what is signified by heifers and what by lips. That it
denotes confession and giving of thanks out of a good heart is
evident, for it is said, " Return ye to Jehovah, and say to Him,
receive good, and in this case, we will repay the heifers of the
lips," denoting to confess to Jehovah, and to give Him thanks,
from the goods of doctrine, for lips denote those things which
are of doctrine, see n. 1286, 1288. And in Amos, " Ye at-
tract the habitation of violence, they, lie upon beds of ivory, and
eat lambs of the flock, and calces out of the midst of t/ie stall"
vi. 3, 4. In this passage are described those who are in an
abundance of the knowledges of good and truth, and still live
wickedly. To eat lambs of the flock is to learn and appropriate to
themselves the goods of innocence which are of the internal, or
spiritual man ; to eat calves from the midst of the stall denotes
to learn and appropriate to themselves the goods of innocence
which are of the external, or natural man. That to eat is to ap-
propriate, see n. 3168, 3513, 3596, 3832, 4745. That lambs
denote the goods of innocence, see n. 3994, 7840. Inasmuch
as lambs denote the interior goods of innocence, it follows, that
calves from the midst of the stall denote the exterior goods
of innocence; for in the Word, especially the prophetic, it is
customary to treat of truth where good is treated of, on account
of the heavenly marriage, n, 9263, 9314 ; and also to speak of
external things where internal things are spoken of; stall and
fat also signify the good of interior love, n. 5943. In like

9391.]

EXODUS.

manner in Malachi, "To you that fear my name shall the Sun
of Justice arise, and healing in liis wings, that ye may go forth
and grow as calves of the stall " iv. 2. And in Luke, " The
father said concerning the prodigal son, who retuvnin'g wrought
repentance of heart, bring forth the chief robe, and put it on
him, and give a ring into his hand, and shoes for his feet;
moreover, bring the fatted calf, and slay, that eating together
we may be glad," xv. 22, 23. He who apprehends nothing
but the sense of the letter, will believe that no deeper things are
here concealed, when yet singular the expressions involve celes-
tial things, as that they should clothe him with the chief robe,
that they should give a ring into his hand, and shoes on his
feet, and should bring the fatted calf, and slay, that eating to
gether they might be glad. By the prodigal son are meant those
who have been prodigal of heavenly riches, which are the
knowledges of good and truth ; by his return to his father and
confession that he was not worthy to be called his son, is sig-
nified repentance of heart and humiliation ; by the chief robe
with which he was to be clad, are signified common truths, u.
4545, 5248, 5319, 5954, 6914, 6918, 9093, 9212, 9216 ; and
by the fatted calf, common goods corresponding to those truths.
The like is signified by calves and heifers in other places, as
Isaiah xi. 6 ; Ezek. xxxix. 18 ; Psalm xxix. 6 ; Psalm lxix.
31 ; also in the burnt-offerings and sacrifices, Exod. xxix. 11,
12, and following verses ; Levit. iv. 3, and following verses,
also 13 and following verses ; chap. viii. 15 and following verses ;
chap. rx. 2 ; chap. xvi. 3 ; chap, xxiii. 18 ; Num. viii. 8 and
following verses ; chap. xv. 24 and following verses ; chap,
xxiii. 29, 30 ; Judges vi. 25 to 29 ; 1 Sam. i. 25 ; chap. xvi.
2 ; 1 Kings xviii. 23 to 26, 33. The reason why the sous of
Israel made to themselves a golden calf, and worshipped it in-
stead of Jehovah, Exod. xxxii. 1 to the end, was, because in
their heart remained Egyptian idolatry, although with the mouth
they confessed Jehovah. Amongst ttie idols in Egypt the prin-
cipal were she-calves and he-calves of gold, by reason that a
she-calf signified scientific truth, which is the truth of the natu
ral man, and a he-calf its good, which is the good of the na-
tural man, also because gold signified good. This good and
that truth they presented in effigy by he-calves and she-calves of
gold ; but when the representatives of celestial things were there
turned into things idolatrous, and at length into things magical,
then in Egypt, as in other places, the effigies themselves, which
represented, were made idols, and began to be worshipped ;
hence the idolatries of the ancients, and the magical arts of
Egypt. For the ancient church, which succeeded the most
ancient, was a representative church, all the worship of which
consisted in ceremonies, statutes, judgments, and precepts,
which represented divine and celestial things, which are the in-

234

EXODUS.

[Chap, x*

terior things of the church. This church after the flood wafc
extended through a large part of the Asiatic orb, and was also
in Egypt ; but in Egypt were cultivated the scientifics of that
church, whence the Egyptians more than others were skilled in
the science of correspondences and representations, as may be
manifest from the hieroglyphics, and from the magical arts,
and idols of that country, also from the various things which
are related in the Word concerning Egypt. Hence it is, that
by Egypt in the "Word is signified the scientific principle in gene-
ral, both as to truth and as to. good, also the natural principle,
for the scientific principle is of the natural man; this latter prin-
ciple was also signified by a she-calf and a he-calf. That the
ancient church, which was representative, was extended through
several kingdoms, and that it was also in Egypt, see n. 123S,
2385, 7097. That the scientifics of the church were cultivated
principally in Egypt, and that therefore by Egypt in the "Word is
signified the scientific principle in each sense, see n. 1164, 1165,
1186, 1462, 4749, 4964, 4966, 5700, 5702, 6004, 6015, 6125,
6651, 6679, 66S3, 6692, 6693, 6750, 7779, 7926. And whereas
ecientific truth and its good is the good and truth of the natural
man, that therefore also by Egvpt in the Word is signified the
natural principle, n. 4967, 5079, 5030, 5095, 5160, 5276,
5273, 5280, 5288, 5301, 6004, 6015, 6147, 6252. From these
considerations it is now evident, that she-calves and he-calves
were amongst the primary idols of Egypt, by reason that she-
calves and he-calves signified scientific truth and its good, which
are of the natural man, the like with Egypt itself, so that Egypt
and a calf were of the same signification ; wherefore concerning
Egypt it is thus said in Jeremiah, ''''Egypt is a very beautiful
she-calf, destruction cometh from the north ; and her hirelings
in the midst of her are as fatted he-calves" xlvi. 20, 21 ; where
a she-calf denotes scientific truth which is of the natural man ;
the hirelings, who are he-calves, denote those who do good for
the sake of gain, n. 8002 ; thus he-calves denote such good,
which in itself is not good, but is the delight of the natural man
separate from the spiritual. This is the delight in which the sons
of Jacoh were, which in itself is idolatrous; wherefore it was
permitted them to make it known and to testify it by the ado-
ration of a calf, Exod. xxxii. 1, to the end. This is also thus
described in David, " They made a calf in Horeb, and bowed
themselves to what was graven, and changed glory into the
etfigy of an ox that eateth herb," Psalm cvi. 19, 20. By mak-
ing a calf in lloreb and bowing themselves to what was graven,
is signified idolatrous worship, which is that of ceremonies, of
statutes, of judgments, and of precepts, in the external form
only, and not at the same time iu the internal. That that na-
tion was in externals without an internal principle, see n. 9320,
9373, 9377, 9380, 9381* ; and that thus in their heart they

9391.]

EXODUS.

235

were idolaters, see n. 3732, 4208, 42S1, 4825, 599S, 7401,
8301, 8871, 8882. By their changing glory into the effigy of
an ox that eateth herb, is signified that they alienated them-
selves from the internal things of the Word and of the church,
and worshipped what is external, which is merely a scientific
principle without life ; for glory is the internal of the Word
and of the church, see preface to chap, xviii. Gen. n. 592-2,
8267, 8427. The effigy of an ox is the resemblance of good in
an external form, for an effigy is a resemblance, thus what is
without life, and an ox denotes good in the natural principle,
thus in an external form, n. 2566, 2781, 9135. To eat herb
denotes to appropriate it to itself only scientifically, for to eat
is to appropriate, n. 3168, 3513, 3596, 4745; and herb
denotes the scientific principle, n. 7571. Inasmuch as such
tilings were signified by the golden calf, which instead of Je-
hovah was worshipped by the sons of Israel, therefore Moses
proceeded with it in the following manner; " Your sin, the calf
which ye made, I took, and burned it with fire, and bruised it
by grinding it well, until it was made small as powder, and I
cast the powder thereof into the brook that came down from the
mountain," Dent. ix. 21. Why the golden calf was so dealt
with, no one knows, unless he know what is signified by being
burned with fire, being bruised, being ground, and made small
as powder, and what by a brook descending from the mountain,
into which the powder was cast. The state is described of those
who worship external things without an internal principle,
namely, that they are in the evils of self-love and the love of the
world, and in the falses thence derived as to those things which
are from the Divine ^being or principle], thus as to the Word ;
for the fire in which it was burned is the evil of the love of self
and of the world, n. 1297, 1861, 2446, 5071, 5215, 6314,
6832, 7324, 7575. The powder [or dust] into which it was
rmiised, is the false principle thence confirmed from the sense of
the letter of the Word ; and the brook from Mount Sinai is Di-
vine Truth, thus the Word in the letter, for this descends thence;
for they who are in external things, without an internal prin-
ciple, explain the Word in favor of their own loves, and see
therein terrestrial things, and nothingat all of heavenly things,
as the Israelites and Jews of old, and also at this day. Like
things were also represented by the calves of Jeroboam in Bethel
and in Dan, 1 Kings xii. 26 to the end ; and 2 Kings xvii. 16 ;
concerning which it is thus written in Hosea, " They made a
king, and not from Me, they made princes and I did not know ;
their silver and their gold they made idols, that they may be
cut off : thy calf, O Samaria, hath forsaken, for from Israel
was it also ; the workmen made it, and it was not a god, because
the calf of Samaria shall be [broken] into pieces" viii. 4, 5, 6.
The subject here treated of is concerning a jjerverse understand-

236

EXODUS.

[Chap, xxii

ing and a corrupt explication of the "Word by those who are in
externals, without an internal principle, for they remain in the
sense of the letter of the Word, which they draw to favor their
own loves and the principles thence conceived. To make a king
and not from Me, and to make princes and I know not, is to
hatch truth and primary truths from their own proper lumen,
and not from the Divine [being or principle], for king in the
internal sense is truth, n. 1672, 2015, 2069, 3009, 4581, 4966,
5044, 5068, 6148 ; and princes are primary truths, n. 1482,
2089, 5044. To make their silver and their gold idols, is to
pervert the scientifics of truth and good derived from the sense
of the letter of the Word in favor of their own lusts, and still
to worship them as holy, although they are without life, being
derived from man's own intelligence ; for silver is truth, and
gold is good, which are from the Divine [being or principle],
thus which are of the Word, 1551, 2954, 5658, 6914, 6917,
8932 ; and idols are doctrinals grounded in man's own intelli-
gence, which are worshipped as holy, and jet have no life in
them, n. 8941 ; hence it is evident that by king and princes,
also by silver and gold, are signified falses grounded in evil, for
those things which are derived from the propriu/u, are derived
from evil, and hence they are falses, although outwardly they
appear as truths, because taken from the sense of the letter of
the Word ; hence it is evident what the calf of Samaria, which
the workman made, signifies, namely, good in the natural man,
and not at the same time in the spiritual, thus non-good, be-
cause applied to evil. The workman made, and not God, denotes
that it Mas from the propriumi and not from the Divine [being
or principle] ; to be [broken] into pieces denotes to be dissi-
pated. Like things are signified by calves in Hosea : " They
add to sin, and make to themselves a graven thing from their
silver idols in theirown intelligence, the whole work of artificers,
saying to them,'sacrificing a man, kissing calves" xiii. 2. From
these considerations it is now evident what is signified by calf
and heifer in the following passages, "The unicorn shall come
down with them, and the heifer* with the strong, and their
land shall be drunken with blood, and their dust shall be made
fat with fatness," Isaiah xxxiv. 7. Again, in the same pro-
phet, "The fortified cit}r is solitary, the habitation is forsalkeu
and left as a wilderness, there the calf shall feed, and there
he shall lie down, and shall consume the branches thereof,
the harvest thereof shall wither," xxvii. 10. And in Jeremiah,
"From the shout of llishbon even to Eleahleh, even to Jahaz,
have they uttered their voice, from Zoar even even toHoronaim.
a calf of three years old, because all the waters of Nimri shall
be for desolations," xlviii. 34. And in Isaiah, " My heart
shonteth over Moab, his fugitives are oven to Zoar, a calf of
three years old, for in the going up of Luhith he shall go up

9391.] EXODUS. V

with weeping," xv. 5. And in Ilosea, " Ephraim is a taught
calf, loving to thresh [corn]," x. 11. And in David, " Rebuke
the wild beasts of the reed, the congregation of the strong,
amongst the calves of the people, treading down the fragments
of silver, he hath dispersed the people, they desire Avars,"
Psalm lxviii. 30. The subject here treated of is concerning the
arrogance of those, who from scientifics are willing to enter
into the mysteries of faith, and not to acknowledge any tiling
but what themselves hatch thence. Inasmuch as these see no-
thing from the light of heaven, which is from the Lord, but
from the lumen of nature which is from the proprium, they
seize upon shadows instead of light, upon fallacies instead of
realities, and in general upon the false instead of truth. These,
inasmuch as they think insanely because from lowest principles,
are called the wild beasts of the reed, and because they reason
sharply, they are called the congregation of the strong, and be-
cause they dissipate the truths as yet remaining as scattered
amongst the goods of those who are in the truths of the church,
it is said of them that they tread under foot the fragments of
silver amongst the calves of the people", and further, that they
disperse the people, that is, the church itself with its truths ,
the lust of assaulting and destroying those truths is meant by
desiring Avars. From these considerations it is again evident
that calATes denote goods; in Zecliariah, chap. xii. 4, it is said,
"Every horse of the people I Avill smite with blindness," and
by horse of the people are signified the intellectual things of
truth appertaining to those Avho are of the church, because
horse denotes the intellectual principle of truth, n. 2761 ; but
it is here said, treading under foot the fragments of silver and
dispersing the people amongst the calves of the people, and by
treading under foot and dispersing is signified to cast doAvnand
to dissipate, n. 258 ; by silver is signilied truth, n. 1551, 2954,
565S, 6112, 6914, 6917, 7999, 8932; and by people those who
are of the church in truths, n. 2928, 7207 ; thus also the truths
of the church, n. 1259, 1260, 3295, 35S1 ; thus by calves of
the people are signilied the goods which are of the Avill principle
appertaining to those Avho are of the church. Moreover,
that calves signify goods, is manifest in Jeremiah, " 1 will give
the men that have transgressed My covenant, Avho have not
established the words of the covenant, which they have made
before Me, of a calf, Avhich they have cut into two, that they
might pass between the parts thereof the princes of Judah and
the princes of Jerusalem, the royal ministers and priests, and
all the people of the land, passing between the parts of the calf,
and I will give them into the hand of their enemies, that their
carcase may be for food to the fowl of the heavens, and to the
beasts of the earth," xxxiv. 18, 19, 20. What is meant by the
covenant of a calf, and what by passing between its parts, no

238

EXODUS.

TChap. xxiv.

one can know unless he knows what is signified by a covenant,
what by a calf, what by its section into two parts, also what bv
the princes of Jndah and Jerusalem, by the royal ministers,
priests, and people of the land ; it is evident that a heavenly
arcanum is involved. Nevertheless this arcanum may be mani-
fested to the understanding, when it is known that a covenant
denotes conjunction, a calf good, a calf cut into two parts, good
proceeding from the Lord on one part, and good received by
man on the other, and that the princes of J udah and Jerusalem,
with the royal ministers and priests, and people of the land,
denote the truths and goods of the church from the Word,
and that to pass between the parts is to conjoin. From these
things thus known, it is evident, that the internal sense of
these words is, that there was no conjunction of the good pro-
ceeding from the Lord with the good received by man through
the Word, and hence through the truths and goods of the
church with that nation, but that there was disjunction, by
reasDn that they were in externals without an internal prin-
ciple. The like was involved in the covenant of a calf with
Abram, concerning which it is thus written in the book of
Genesis, " Jehovah said to Abram, take to thee a she-calf of
three years old, and a she-goat of three years old, and a ram of
three years old, and a turtle dove, and a young pigeon; and he
took unto him all these, and divided them in the midst, and
laid each part over against the other; and the birds he did not
divide ; and the Dying thing [volatile] came down upon the
bodies, and Abram drove them away ; and the sun was about
to go down, and a deep sleep fell upon Abram, aiid lo ! a ter-
ror of great darkness fell upon him ; and in that day Jehovah
made a covenant with Abram," xv. 9, 10, 11, 12, 18. The
terror of great darkness which fell upon Abram signified the
state of the Jewish nation, that they were in the greatest dark-
ness as to the truths and goods of the church derived from the
AVord, because they were in externals without an internal prin-
ciple, and hence in idolatrous worship, for he who is in exter-
nals without an internal principle is in idolatrous worship, in-
asmuch as his heart and his soul, when in worship, is not in
heaven, but in the world, and does not worship the holy things
of the Word from heavenly love, but from earthly love. This
state of that nation is what is described in the prophet by the
covenant of a calf, which they cut into two parts between
which they passed.

9392. Verses 6, 7, 8. And Moses took half of the blood,
and put it in basins, and half of the blood he sprinkled upon
the altar. And he took the book of the covenant, and read in
the ears of the people, and they said, all things wh ich Jehovah
hath spoken, we will do and hear. And Moses took the bloody
and sprinkled upon the people, and said, behold the blood of the

9392, 9393.]

EXODUS.

239

covenant, which Jehovah hath established with you upon all
these words. And Moses took halt' of the blood, signifies Divine
Truth which was made of life and of worship. And put in ba-
sins, signifies appertaining to man in the things of his me-
mory. And half of the blood he sprinkled upon the altar, sig-
nifies Divine Truth from the Lord's Divine Human [principle].
And he took the book of the covenant, signifies the Word in
the letter with which the "Word in heaven is conjoined. And
read in the ears of the people, signifies for hearkening and
obedience. And they said, all things which Jehovah has spo-
ken we will do and hear, signifies reception of truth pro-
ceeding from the Lord's Divine Human [principle] and obe-
dience from the heart and soul. And Moses took the blood,
and sprinkled upon the people, signifies adaptation to be re-
ceived by man. And said, behold the blood of the covenant,
signifies by it conjunction of the Lord as to the Divine Human
[principle] with heaven and with earth. Which Jehovah has
established with you, upon all these words, signifies that con-
junction with the Lord is effected by all and singular the things
of the Word.

9393. « And Moses took half of the blood "—that hereby is
signified Divine Truth which was made of life and of worship,
appears from the signification of blood, as denoting the Divine
Truth proceeding from the Lord, see n.4735, 4978* 7317, 7326,
7850, 9127 ; that it denotes Divine Truth which was made of
life and worship, is because it was the blood which Moses
sprinkled upon the people, verse 8, by which blood is signified
Divine Truth received by man, thus which is made of life and
of worship; for that truth is said to be received by man, which
is made of life and thereby of worship ; and it is then made of
life and of worship, when man is affected by it, or loves it, or,
what is the same thing, wills it, and from willing, thus from
love and affection does it ; until this be the case truth is in-
deed with man in his memory, and is thence called forth occa-
sionally to the internal sight or understanding, from which it
again relapses into the memory ; but so long as Divine Truth
has not entered more interiorly, it is indeed with man, but
still it is not implanted in the life and will, for the life of man
is his will; wherefore when truth is called forth from the memory
into the understanding, and from the understanding enters the
will, and from the will goes forth into act, in this case it is made
truth of man's life, and is called good. From these considera-
tions it is evident what is meant by Divine Truth being made
of the life. The case is similar in regard to truth which is made of
worship ; the worship grounded in truth which appertains merely
to the memory, and thence appears in the understanding,
is not worship ; but the worship grounded in truth which
comes forth from the will, thus from the affection and love, is

240

EXODUS.

[Cfiap. xxiv

worship ; tills latter worship in the "Word is called worship from
the heart, hut the former is worship of the mouth alone. It
has indeed been before shown in the passages cited, that blood
^ the Divine Truth proceeding from the Lord ; but whereas
several of the church at this day have no other conception of
the blood in the Holy Supper, than of the Lord's blood shed upon
the cross, and in a more general sense, of the passion itself of
the cross, therefore it is allowed briefly to show farther, that it
is not blood which is there meant, but the Divine Truth pro-
ceeding from the Lord. The reason why this is unknown within
the church is, because nothing at all is known at this day con-
cerning correspondences, consequently neither concerning the
internal 6ense of the Word, which is the sense in which the an-
gels are when the Word is read by man. That blood is not blood
but Divine Truth, may be manifest from several passages in
the Word, and evidently from this in Ezekiel, "Say to the
bird of every wing, and to every wild beast of the held, be
gathered together and come, gather yourselves together from
around My sacrifice, which I sacrifice for you, that ye may eai
upon flesh, and drink blood, ye shall eat the flesh of the mighty,
and drink the blood of the princes of the earth ; ye shall eat fat
to satiety, and drink blood even to drunkenness, of My sacrifice
which I will sacrifice for you. Ye shall be satisfied at my table
with horse and chariot, and with every man of war ; thus will
I give My glory amongst the nations," xxxix. 17, 18, 19, 20.
That by blood is not here meant blood, is very manifest, for it
is said that they should drink the blood of the princes of the
earth, and the blood of the sacrifice, even to drunkenness, when
yet to drink blood, and especially the blood of princes, is an
abominable thing, and was forbidden to the sons of Israel under
punishment of death, Levit. iii. 17; chap. vii. 26; chap. xvii. 1
to the end ; Dent. xii. 17 to 26 ; chap. xv. 23 ; it is said also
that they should be satiated with horse, chariot, and every man
of war. He therefore who does not know that blood signifies
Divine Truth, princes primary truths, a sacrifice those things
which are of worship, a horse the intellectual principle of truth,
a chariot doctrine, aud a man of war truth combating against
the false, must be amazed at singular the words of the above
passage. In like manner at the Lord's words in John, "Jesus
said, Verily, verily, I say unto you, unless ye eat the iesh of the
Son of Man, and driiik His blood, ye have no life in vou. He
that eateth My flesh, and drinketh My blood, hath eternal life,
and I will raise him up at the lastday. My flesh is truly meat,
and My blood is truly drink, he that eateth My flesh and drinketh
My blood, abideth in Me, and 1 in him," vi. 53, 54, 55, 56.
But see what has been before shown concerning these words,
n. 4735, 497S*, 7317, 7326, 7850, 9127. That flesh corresponds
to good, in like manner, bread, and that blood corresponds to

9394.]

EXODUS.

241

truth, in like manner, wine, has been very frequently told
me from heaven ; in like manner, that the angels perceive the
Word no otherwise than according to correspondences, and that
thus by the Word man has conjunction with heaven, and by
heaven with the Lord ; in like manner it has been told me,
that the Holy Supper was instituted by the Lord, to the intent
that by it there might be a conjunction of all things of heaven,
that is, of all things of the Lord with the man of the church,
inasmuch as in it flesh and bread is the Divine Good of the Di-
vine Love of the Lord towards the universal human race, and the
reciprocal [good of love] of man to the Lord. And blood and
wine is the Divine Truth proceeding from the Divine Good of
the Divine Love of the Lord, and received in turn by man ; also
to eat and drink those things in heaven is to appropriate and
conjoin ; but see what has been before shown on this subject,
n. 2165, 2177, 3464, 4211, 4217, 4581, 4735, 5915, 6789, 7850,
9323.

9394. " And put [it] in basins " — that hereby is signified
with man in the things of his memory, appears from the sig-
nification of basins, as denoting the things of the memory.
The reason why basins denote things of the memory is, because
vessels in general signify scientifics, n. 1469, 1496, 3068, 3079;
and scientifics are nothing else but things of the memory ;
hence basins here are such things of the memory, in which are
Divine Truths, which in general are signified by blood. It may
be expedient briefly to say what scientifics are, in respect to
truths and goods of life appertaining to man. All things which
are learnt and stored up in the memory, and which can then
be called forth to the intellectual sight, are called scientifics,
and in themselves are the things which constitute the intellectual
principle of the natural or external man. Scientifics, inasmuch
as they are knowledges, are serviceable to the sight of the in-
ternal or rational man in the way of a sort of mirror, for seeing
such things as are serviceable to itself; for they fall under the
aspect of the internal man, as plains full of herbs, flowers, and
every kind of shrub and tree ; or as gardens adorned with various
things for uses and for delights, presented to the view of the ex-
ternal man in the material world; but the internal sight, which
is the understanding, sees nothing else in the plains or gardens
of the things of its memory, but what are agreeable to the
loves in which the man is, and also what favor the principles
which he loves. Wherefore they who are in the loves of self
and of the world, see nothing but such things as favor those
loves, and call them truths, and also by things fallacious and
apparent make them like truths ; and next they see such things
which are in agreement with received principles, which the
man loves because from himself. Hence it is evident, that
scientifics and knowledges, which are things of the memory,
vol. ix. 16

242

EXODUS.

[Chap. xxiv.

serve those who are in the above loves for means of confirming
falses against truths, and evils against goods, and thereby of
destroying the truths and goods of the church. Hence it is
that the learned who are of such a character, are more insane
than the simple, and with themselves deny the Divine [being or
principle], providence, heaven, hell, a life after death, and the
truths of faith ; which is clearly evident from the learned of the
European world at this day in the other life, where a great num-
ber of them at the very heart are atheists, for in the other life
hearts speak and not mouths. From these considerations it is
now manifest, of what use knowledges and scientifics are to
those who think from the delights of the loves of self and of
the world. But it is altogether otherwise with those who think
from the delights of heavenly loves, which are loves to the
Lord and towards the neighbor; these, inasmuch as their
thought is led by heaven, from the Lord, see and choose no-
thing else in the plains and gardens of the things of their me-
mory, but what are in agreement with the delights of their
loves, and in concord witli the doctrines of their church, which
they love ; the things of the memory are to these as celestial
paradises, and are also represented and signified in the Word
by paradises, see n. 3220. It is further to be noted, that scien-
tifics or things of the memory, when they become things of
man's life, vanish out of the exterior memory, as is usually the
case with gestures, actions, discourses, reflections, intentions,
in general with the thoughts and affections of man, when by
continual use or habit they become as it were spontaneous and
natural, but no other things become of man's life, than what
enter into the delights of his loves, and form them, thus which
.enter into his will. On this subject see what was said and shown,
n. 8853 to 8858 ; and concerning the exterior memory which
is of the body, and the interior memory which is of its spirit,
see n. 2469 to 2494. The reason why scientifics denote vessels,
and in the Word are signified by vessels of every kind, as by
goblets, cups, buckets, and the like, is, because every scien-
tific is somewhat common [or general] which contains in it
particulars and singulars agreeing with the common [or general]
things ; and 6uch common or general things are arranged
into series, and as it were into bundles, and those bundles
and series are so arranged together, as to resemble a celestial
form, and this in order in things the mo6t singular to things
the most common [or general]. And idea of such series may
be formed from the muscular series and bundles in the human
body. Every bundle therein consists of several moving fibres,
and every moving fibre of blood vessels and nervous fibres ;
every muscular bundle also, which by a geueral term i6
called a muscle, is encompassed with its coat, by which it is
distinguished from others, in like manner the interior fascicles,

9395.J

EXODUS.

243

which are called moving fibres ; nevertheless all the muscles
and moving fibres in them, which are in the body throughout,
are so arranged, as to concur in every action according to
the pleasure of the will, and this in a manner incompre-
hensible. The case is similar with the scientifics of the me-
mory, which also in like manner are excited by the delight of
man's love, which is of his will, but by means of the intel-
lectual part. The excitation is occasioned by that which is made
the life of man, which is that which is made of his will or love ;
for the interior man has his view continually in those things,
and is delighted with them, so far as they agree with his loves ;
and those which absolutely enter into the loves, and become
spontaneous, and as it were natural, vanish out of the external
memory, but remain inscribed on the internal memory, whence
they are never blotted out ; thus scientifics become living.
From these considerations it is also evident, that scientifics are
as the vessels of the interior life of man ; and that hence it is
that scientifics are signified by vessels of various kinds, and in
this passage by basins. Like things are signified by vessels and
basins in Isaiah, " 1 will fix him a nail in a faithful place, that
he may be for a throne of glory to the house of his father,
upon whom they may hang all the glory of the house of his fa-
ther, sons, and grandsons, all the vessels of a little one, f rom the
vessels of basins even to all the vessels of psalteries " xxii. 23,
24. Where the subject treated of in the internal and represen-
tative sense is concerning the Lord's Divine Human [principle],
and that by It and from It are all truths and goods from first to
last. Scientific truths from a celestial stock are vessels of
basins, and scientific truths from a spiritual stock are vessels of
psalteries. And in Zechariah, " In that day there shall be on
the bells of the horses holiness to Jehovah; an&thejyots in the
house of Jehovah shall be as basins before the altar" xiv. 20.
Where the bells of the horses denote scientific truths which are
from an illustrated intellectual principle, n. 2761, 2762, 5321,
and basins before the altar denote scientific goods. Like things
are signified by the basins of the altar, Exod. xxvii. 3 ; chap,
xxxviii. 3.

9395. " And half of the blood he sprinkled upon the altar "
— that hereby is signified the Divine Truth from the Lord's
Divine Human [principle], appears from the signification of
blood, as denoting the Divine Truth, see just above, n. 9393 ;
and from the signification of altar, as being representative of
the Lord's Divine Human [principle], see n. 921, 2777, 2811,
4489 ; hence a priuciple representative of the worship of the
Lord, n. 4541, 8y35, 8940. The reason why by this half of the
blood, which was sprinkled upon the altar, is signified the
Divine Truth proceeding from the Lord's Divine Human [prin-
ciple], and by the other half of the blood which was sprinkled

244

EXODUS.

[Chap. xxiv.

upon the people, verse 8, which follows, is signified that Di-
vine Truth received by the man of the church, is, because a
covenant was entered into, and by a covenant is signified con-
junction, n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021,
6804,8767, 8778; and the conjunction of the Lord with the
man of the church is effected, when the Divine Truth, which
proceeds from the Lord, is received by man. Hence it is evi-
dent why blood was applied, and when sprinkled upon the
altar and upon the people, was called the blood of the covenant,
verse 8.

9396. " And he took the book of the covenant" — that hereby
is signified the Word in the letter, with which is conjoined the
Word in heaven, appears from the signification of a book, as
denoting the Word in every complex, of which we shall speak
presently ; and from the signification of a covenant, as denot-
ing conjunction, see n. 665, 666, 1023, 1038, 1864, 1996,
20U3, 2021, 6S04, 8767, 8778. By the book of the covenant
is here meant every thing which the Lord spake from Mount
Sinai, for it is said immediately above verse 4, " And Moses
wrote all the words of Jehovah f consequently by the book
of the covenant, in a strict sense, is meant the Word revealed
to Moses on Mount Sinai, and in an extended sense, the Word
in every complex, since it is the Divine Truth revealed from
the Lord. And inasmuch as by it the Lord conjoins Himself
with the man of the church, therefore also it is the book of
a covenant, because a covenant denotes conjunction. But
what is the quality of the conjunction of the Lord with the
man of the church by the Word, is at this day unknown, by
reason that at this day heaven is closed ; for scarcely any one
at this day discourses with angels and spirits, and hence
knows how they perceive the AVord, when yet this was known
to the ancients, especially to the most ancient, for to discourse
with spirits and angels was a tiling common to them. The
reason was, because the men in the ancient times, especially
in the most ancient, were interior men, for they thought in
the spirit almost abstractedly from the body, whereas modern
men are exterior, and think in the body almost abstractedly
from the spirit. Hence it is, that heaven has as it were receded
from man, for the communication of heaven is with the in-
ternal man, when it can be abstracted from the body, but not
with the external immediately ; hence it is unknown at this
day what is the quality of the conjunction of the Lord with
man by the AVord. They who think from the sensual principle
of the body, and not from the sensual principle of the spirit,
cannot in any wise conceive otherwise, than that the sense of
the Word is such in heaven as it is in the world, that is as it ia
in the letter. If it was to be said, that the sense of the AVord
in heaven is such as is the thought of the internal man, which

mm.]

EXODUS.

245

is without material ideas, that is, without wordly, corpa-eal,
and earthly ideas, this would be at this day a paradox, and
especially if it should be said that the sense of the "Word in
heaven differs as much from its sense in the world, or in the
letter, as a heavenly paradise differs from an earthly paradise,
and as heavenly meat and drink from earthly meat and drink.
How great the difference is, appears from this consideration
that a heavenly paradise is intelligence and wisdom, heavenly
meat is all the good of love and charity, and heavenly drink is
all the truth of faith derived from that good. "Who would not.
wonder at this day, if he should hear, that when mention is
made in the Word of a paradise, a garden, a vineyard, in heaven
are not perceived a paradise, a garden, a vineyard, but instead
thereof such things as are of intelligence and wisdom from the
Lord; and when mention is made of meat and drink, as of
bread, flesh, wine, water, that instead thereof in heaven are
perceived such things as are of the good of love and of the
truth of faith from the Lord, and this not by explication nor
comparatively, but from correspondences actually, since the
celestial things which are of wisdom, of intelligence, of the good
of love and of the truth of faith, actually correspond to the
above things. And into this correspondence the internal man
was created in respect to the external, thus heaven which is in
the internal man, in respect to the world which is in the exter-
nal, in like manner in common [or general]. That the "Word is
understood and perceived in heaven according to corresponden-
ces, and that that sense is the internal sense, has been shown
throughout in the foregoing pages. He who apprehends the
things which have been now said, may know, and in some
measure perceive, that by the Word man has conjunction with
heaven, and by heaven with the Lord, and that without the
Word there would be no conjunction, see what has been else-
where frequently shown on this subject, n. 2143, 7153, 7381,
8920, 9094, 9212, 9216, 9357. Hence now it is manifest why
Moses took the book of the covenant, and read before the
people, and then sprinkled blood on the people, and said, behold
the blood of the covenant. This was done on this account,
because the blood of the sacrifice denotes in heaven the Divine
Truth proceeding from the Lord, thus on our earth it denotes
the Word, see n. 9393. Inasmuch as by covenant is signified
conjunction, and since by the Divine Truth proceeding from
the Lord, that is, the Word, is effected conjunction, therefore
all things which are of the Divine Truth from the Lord, or
winch are of the Word, are called a covenant, as the tables
on which the ten commandments were written, also the judg
ments, the statutes and other things contained in the books of
Moses, and in general the things contained in the Word, I >th
of the Old and New Testament. That the tables on which th(

246

EXODUS.

[Cha.i\ xxlv.

ten commandments were written [are called a covenant] is plain
from Moses, " Jehovah wrote upon the tables the words of the
covenant, ten words" Exod. xxxiv. 28. Again, " I went up
into the mountain to take the tables qf stones, the tables of ihi
covenant, which Jehovah established with you. Jehovah gave
me two tables of stones, the tables of the covenant j I went down
from the mountain, when the mountain burned with fire, but
the two tables of the covenant were on my two hands," Deut. ix.
9, 11, 15. And again, '•'■Jehovah declared to you His covenant,
which He commanded you to do, the ten words which He
wrote upon tables of stones ; take heed to yourselves lest ye
forget the covenant of Jehovah your God, which he established
with you," Deut. iv. 13, 23. Inasmuch as the two tables
were deposited in the ark, which was in the midst or inmost
of the tabernacle, therefore the ark was called the ark of the
covenant, J^umb. x. 33 ; chap. xiv. 44 ; Deut. x. 8 ; chap. xxxi.
9, 25, 26 ; Josh. iii. 3, 6, 8, 11, 14, 17 ; chap. iv. 7, 9, 18 ;
chap. vi. 6, 8 ; chap. viii. 33 ; Judges xx. 27 ; 1 Samuel iv.
3, 4, 5 ; 2 Samuel xv. 24; 1 Kings iii. 15 ; chap. vi. 19 ; chap,
viii. 1, 6 ; Jeremiah iii. 16. That the books of Moses were
called the books of the covenant, is manifest from the finding
of them by Hilkiah the priest in the temple, concerning which
it is thus written in the second book of the Kings, " Hilkiah the
great priest found the book of the law in the house of Jehovah ;
and they read in their ears all the words of the book of the
covenant found in the house of Jehovah," xxii. 8 ; chap, xxiii. 2.
That the Word, of the Old Testament was called a covenant, is
manifest from Isaiah, " To them that take hold of My covenant,
I will give in My house and within My walls a place and a
mime better than sons and daughters, lvi. 4, 5. And in Jere-
miah, " Hear ye the woi'ds of this covenant, which I commanded
your fathers, obey ye My voice, and do them, according to all
that I command you" xi. 2, 3, 5, 6, 7, 8. And in David,
" All the ways of Jehovah are mercy and truth to them that keep
His covenant, and His testimonies" Psalm xxv. 10. Again,
" The mercy of Jehovah is from eternity even to eternity upon
them that fear Him, and His justice upon sons' sons, to them
that keep His covenant, and that remember His precepts," Psalm
ciii. 17, 18. And again, tk They kept not the covenant of God,
and ref used to ivatk in His law, Psalm lxxviii. 10; where
the covenant of God is called the law of God. That by the law
is meant in an extended sense, the whole Word ; in a sense
less extended, the historical Word ; in a confined sense, the Word
written by Moses ; and in the most confined sense, the ten
precepts of the decalogue, see n. 6752. That the Word qf the
.V< id Testament is also a covenant, is plain from Jeremiah,
•• Heboid the days come, in which I will make a new covenant
with the house of Israel ami with the house of Judah ; this it

9396.]

EXODUS.

247

the covenant, which I will make with the house of Israel after
these days, I will give my law in the midst of them, and will
write it upon their heart," xxxi. 31, 32, where the house of
Israel denotes the Spiritual Church, and the house of Judah
the Celestial Church. And from David, " Also I will give him
the first-born, higher than the kings of the earth, and My cove-
nant shall he stable to him, I will not make vile My covenant, and
I will not change what My lips have uttered," Psalm lxxxix.
28, 33, 34 ; speaking of the Lord. My covenant shall be stable
to him, denotes the union of the Divine [principle] Itself and
the Divine Human ; thus also it denotes the Word, for the
Lord as to the Divine Human was the Word which was made
flesh, that is, man, John i. 1, 2, 3, 14. The reason why the
Divine Truth or the Word, is a covenant or conjunction is,
because it is the Divine from the Lord, thus the Lord Himself ;
wherefore when the Word is received by man, the Lord Himself
is received ; hence it is evident, that by the Word is effected
the conjunction of the Lord with man; and whereas the Word
is the conjunction of the Lord with man, it is also the conjunc-
tion of heaven with man, for heaven is called heaven from the
Divine Truth proceeding from the Lord, consequently from the
Divine [being or principle] ; whence they who are in heaven
are said to be in the Lord. That the Divine [being or principle]
conjoins Himself with those who love the Lord, and keep His
Word, see John xiv. 23. From all these considerations it
may be manifest, that by the blood of the covenant is meant
the conjunction of the Lord by [or through] heaven by the
Word, as also in Zechariah, " I will cut off the chariot from
Ephraim, and the horse from Jerusalem, and the bow of war
shall be cut off ; on the other hand He shall speak peace to the
nations ; His dominions shall be from sea to sea, and from the
river even to the ends of the earth : as for thee also, by the blood
of thy covenant, I will send forth thy prisoners out of the pit
wherein is no water," ix. 10, 11. He who knows nothing of the
internal sense, cannot conceive in this passage anything else but
what the sense of the letter involves, namely, that the chariot
should be cut off from Ephraim. the horse from Jerusalem, and
the bow of war, and finally that the blood of the covenant is the
blood of the Lord, by which they were to be delivered who
are in sins, explaining variously who are meant by prisoners in
the pit wherein is no water : but he who is acquainted with
the internal sense of the Word, comprehends that the subject
here treated of is concerning the Divine Truth, and that
this, after that it was vastated, that is, no longer received in
faith and heart by man, will be restored by Divine Truth pro-
ceeding from the Divine Human [principle] of the Lord, and
thus they, who believe and do it, will be conjoined to the Lord
Himself; which may be more fully manifest from the internal

243

EXODUS.

[Chap. xxiv.

eense of singular the expressions in the above passage ; as from
the signification of chariot, as denoting the doctrine of the
church, n. 2762, 5321, 5945, 8215 ; of Ephraim, as denoting
the illustrated intellectual principle of the clmrch, n. 5354,
6222, 6238 ; and from the signification of horses, as denoting
the understanding of the Word, n. 2760, 2761, 2762, 3217,
5321, 6125, 6534, 8029, 8146, 8148; and of Jerusalem, as
denoting the Spiritual Church, n. 2117, 3654, 9166; and from
the signification of bow, as denoting the doctriue of truth, n.
2686, 2709 ; and of war, as denoting combat concerning truths,
n. 1664, 2686, 8295. Hence it is evident that by cutting ofl"
the chariot from Ephraim, and the horse from Jerusalem, and
the bow of war, is signified the vastatioii of Divine Truth in
the church, as to all understanding of it ; and that by the
prisoners in the pit, in which was no water, being sent forth
by the blood of the covenant, is signified restitution by the
Divine Truth proceeding from the Divine Human [principle]
of the Lord. That blood is the Divine Truth, and that covenant
is conjunction, has been shown above, and that the prisoners
in the pit are they of the Spiritual Church who were saved
by the Lord's coming into the world, 6ee u. 6854. The pit
is said to have no water, because by water is signified truth,
see n. 2702, 3058, 3424, 4976, 5668, 7307, 8137, 8138, 8568,
9323.

9397. " And read in the eare of the people" — that hereby is
signified to hearkening and obedience, appears from the signi-
fication of reading, as denoting to hearkening, for when any
thing is read, it is that it may be heard, and perceived, and
obeyed, that is, that it may be hearkened to ; and from the
signification of in the ears, as denoting to obedience, for ears
and to hear signify to obey, n. 2542, 3869, 4551, 4652 to 4660,
5471, 5475, 7216, 8361, 8990, 9311. Inasmuch as ears signify
not only hearing and perception, but also obedience, therefore
in the Word frequent mention is made of speaking in the ears
and reading in the ears, and not of speaking and reading before
the persons themselves ; as in Jeremiah, M Hear these words,
which I speak in thine ears, and in the ears of the whole people"
xxviii. 7. And in the first book of Samuel, 4> They spake those
words in the ears of the people" xi. 4 ; and again, " Let thine
handmaid speak in thine ears," xxv. 24. And in the book of
Judges, " Proclaim in the ears of the people, saying," vii. 3.
And in Moses, " Say in the ears of the people," Exod. xi. 2 ;
again, " Hear O Israel the statutes and judgments which 1
speak in your ears to-day," Deut. v. 1. Again, speak in
their ears these words," Deut. xxxi. 28. Again, Moses spake
all the words of the song in the ears of the people," 'Deut. xxxii. 44.
And in the second book of the Kings, " Reread in their ear*
all the words of the book of the covenant," xxiii. 2. And in

9397, 9398.]

EXODUS.

219

Jeremiah, " They said to him, sit and read it in our ears, and
Baruch read in their ears," xxxvi. 15. And in Luke, " When
Jesns finished all words in the ears of the people," vii. 1. Inas-
much as ear and hearing signify the reception, perception,
and obedience of truth, thus the first and the last of faith,
therefore it was so often said by the Lord, " he that hath an -jar
to hear, let him hear," as Matt. xi. 15 ; chap. xiii. 9, 43 ; Hark
iv. 9, 23 ; chap. vii. 16 ; Luke xiv. 35. And whereas by the
deaf, or those who do not hear, in the spiritual sense are signi-
fied those who are not in the faith of truth, because not in the
knowledge and thence the perception thereof, n. 6989, 9209 ;
therefore the Lord, when he healed a deaf man, " put His finger
into his ears, and said, Epliatha, that is, he opened, and imme-
diately his ears were opened," Mark vii. 32, 33, 34, 35. That all
the miracles of the Lord involved and signified states of the
church, see n. 8364, 9086.

9398. " And they said, all things which Jehovah hath spoken
we will do and hear" — that hereby is signified the reception
of truth proceeding from the Divine Human [principle] of the
Lord, and obedience from the heart and soul, appears from the
signification of all things which J ehovah has spoken, as denoting
truth proceeding from the Divine Human [principle] of the
Lord, of which we shall speak presently ; and from the signi-
fication of doing, as denoting obedience in the will, thus in the
heart, see n. 9285, 9311 ; and from the signification of hearing,
as denoting obedience in the understanding, thus in the soul ;
see n. 7216, 8361, 9311 ; obedience from the heart is obedience
from the will, thus from the affection of love ; and obedience
from the soul is obedience from the understanding, thus from
faith ; for the heart signifies the will and love, n. 38S3 to 3896,
7542. 8910, 9050, 9300 ; and the soul signifies understanding
and faith, n. 2930, 9050, 9281 ; hence it "is that it is said we
will do and hear. The reason why all things which Jehovah
hath spoken denotes truth proceeding from tfie Divine Human
[principle] of the Lord, is, because all truth thence proceeds.
That Divine Truth does not proceed from the Divine [principle]
Itself, but from the Divine Human, is very manifest from John,
" ~No one hath seen God at any time, the only begotten Son,
who is in the bosom of the Father, he hath brought him
forth to view," i. 18: wherefore the Lord is called the Word,
verses 1, 2, 3, of the same chapter, which is the Divine
Truth, and it is said that the Word was made flesh, that is,
a man, verse 14 of the same chapter, to the intent, that the
Divine [principle] Itself, under a human form, might actually
teach Divine Truth. That the Lord is the Divine [principle]
Itself under a human form, see n. 9315 : hence it is evident,
that by all things which Jehovah hath spoken is signified truth
proceeding from the Divine Human [principle] of the Lord.

250

EXODUS.

[Chap, xxir

9399. " And Moses took the blood and sprinkled [it] upon
the people " — that hereby is signified adaptation to be received
by man, appears from the signification of the blood of the sacri-
fice, as denoting the Divine Truth proceeding from the Lord,
see above, n. 9393; and from the signification of sprinkling
upon the people, as denoting adaptation to be received by man,
for by sprinkling is signified to flow in, thus to adapt ; for the
Divine Truth which is from the Lord, is continually flowing in
with man, and makes his intellectual principle ; and if you are
willing to believe, man, without the continual influx of Divine
Truth proceeding from the Lord, is not able to perceive and
understand any thing at all ; for the Divine Truth proceeding
from the Lord is the light which illuminates the mind of man,
and constitutes internal sight, which is of the understanding ;
and whereas that light continually flows in, therefore it adapts
every one to receive ; but they who receive are they who
are in the good of life, and they who do not receive are they
who are in the evil of life ; nevertheless, the latter, as the former,
are in the faculty of perceiving and understanding, and also
in the faculty of receiving so far as they desist from evils: these
things were signified by half of the blood which Moses sprinkled
upon the people. That the Divine Truth proceeding from the
Lord is the light which illuminates the mind of man, and con-
stitutes liis internal sight, which is that of the understanding,
see n. 2776, 3167, 3195, 3636, 3643, 3993, 4405, 5400, 8644,
8707 ; this also is meant in John, " This was the true light,
which enlightens every man that cometh into the world: He
was in the world, and the world was made by Him ; but the
world knew Him not," i. 9, 10. The subject treated of in this
passage is concerning the AVord, which is the Divine Truth
proceeding from the Lord. That every man in the world, who
is of sound reason, is in the faculty of understanding Divine
Truth, and thence in the faculty of receiving so far as he
desfsts from evils, has been given me to know by abundant
experience ; for all, as many as are in the other life, both the
evil and the good, can understand what is true and what is false,
also what is good and what is evil ; but the evil, although they
understand what is true and good ; are still not willing to under-
stand ; for the will and the evil therein is repugnant, wherefore
when they are left to themselves, they 6ink back even into the
falses of their own evils, and hold in aversion the truth and
good which they understood ; the case was similar with persons
of this description in the world, where they repelled from them-
selves the truths, which yet they were able to understand. ,
Hence it has evidently appeared, that the Divine Truth proceed-
ing from the Lord is continually flowing-in into human minds,
and adapts them to receive, and that it is so far received, as evils
are desisted from, which are of the loves of self and the world

9399—9401.]

EXODUS.

251

9400. " And he said, behold the blood of the covenant"—
that hereby is signified by it conjunction of the Lord as to the
Divine Human [principle] with heaven and with earth, appears
from the signification of blood, as denoting the Divine Truth
proceeding from the Divine Human [principle] of the Lord,
see above, n. 9393, 9399 ; and from the signification of cove-
nant, as denoting conjunction, see also above, n. 9396 ; the
reason why it denotes conjunction with heaven and with earth
is, because the Divine Truth, which proceeds from the Divine
Human [principle] of the Lord, passes through the heavens
even to man, and in the way is accommodated to every heaven,
and lastly to man himself; the Divine Truth on our earth is
the Word, n. 9350 to 9362 ; which is of such a quality,
that as to all and singular things it has an internal sense,
which is for the heavens, and finally an external sense, which
is the sense of the letter, which is for man ; hence it is evident,
that by the Word is effected a conjunc.ion of the Lord with
the heavens and with the world, n. 2143, 7153, 7331, 8920,
9094, 9212, 9216, 9357, 9396 ; hence it may be concluded
for certain, that without the Word on this earth there would
be no conjunction of heaven, thus no conjunction of the Lord
with man ; and if no conjunction, the human race on this
earth must altogether perish; for what makes* the interior
life of man, is the influx of Divine Truth from the Lord, for
Divine Truth is the very light which illuminates the sight of
the internal man, that is, his understanding, and it is the
heavenly heat, which is in that light, and is love, which en-
kindles and vivifies the will principle of the internal man ;
wherefore without that light and that heat the internal of man
would become blind and grow cold, and die, no otherwise than
the external of man, if left without heat and without light of
the sun of the world : but this must appear as a paradox to
those who do not believe that the Word is of such a quality,
and also to those who believe that life is in man as properly his
own, and not continually flowing in through heaven from the
Lord. That the life of man is not in himself, but that it flows
in from the Lord, see n. 4249, 4782*, 5147, 5150, 5986, 6053 to
6058, 6189 to 6215, 6307 to 6327, 6466 to 6495, 6598 to 6612,
6613 to 6626, 6982, 6985 to 6996, 7055, 7056, 7058, 7147,
7270,7343* 8685, 8701,8717, 8728, 9110, 9111, 9223, 9276;
and that the church of the Lord scattered through the whole
globe is before the Lord as one man, n. 9276, in like manner as
heaven, which is thence called the Grand Man ; and that the
church, where the Word is, is as the heart and lungs in that
man, and that all out of the church thence live, as the members,
the viscera, and the rest of the organs of the body from the heart
and lungs, n. 2054, 2853, 7396.

9401. "Which Jehovah established upon all these words"

252

EXODUS.

[Chap. xxiv.

— that hereby is signified that conjunction from the Lord is by
all and singular things of the Word, appears from the signifi-
cation of the covenant which Jehovah established, as denoting
conjunction from the Lord, for to establish a covenant is to
conjoin to himself, n. 9396 ; and Jehovah in the Word is the
Lord, n. 9373 ; and from the signification of all these words,
as denoting all and singular things of the Word, for by the
laws promulgated from Mount Sinai in the universal sense is
signified all Divine Truth, thus the Word as to all and singular
things, n. 6752. That the Word is inspired as to everv iota,
see n. 7933, 9094, 9198, 9349; consequently that by the*' Word
there is conjunction with heaven, and through heaven with the
Lord, by all and singular the things thereof. It is said con-
junction from the Lord, since the Lord conjoins man to Him-
self, but not vice versa, for all the good of love and the truth
of faith flows in from the Lord, and is received by man so far
as he desists from evils, n. 9399 ; for reciprocal influx, namely,
from man to the Lord, which by the learned is called physical
influx, is not given, n. 6322, 9110, 9111, 9216; and moreover
whatsoever comes from man, as from himself, is nothing but
evil and the false thence derived, n. 210, 215, 987, 5660, 5786.
Hence it is manifest, that the conjunction of man with the Lord
is from the Lord, and not from man ; that it appears otherwise,
is a fallacy.

9402. verses 9, 10,11. And Moses and Aaron went vp,
Nadab and Abihu, and seventy of the elders of Israel, and they
saw the God of Israel, and under His fed as the work of a
sapphire stone, and as the substance of heaven as to cleanness
And to the sons of Israel apart He sent not His hand : and they
saw God, and did eat and drink. And Moses and Aaron went
up, Nadab and Abihu, signifies the Word in the internal and
external sense, and doctrine derived from each. And seventy of
the elders of Israel, signifies all who are in good from truths.
And they saw the God of Israel, signifies the coming and pre*
sence of the Lord in the Word. And under His feet, signifies
the ultimate sense, which is the sense of the letter itself. As
the work of a sapphire stone, signifies what is translucid there
from internal truths, and all tilings from the Lord. And as the
substance of heaven as to cleanness, signifies the translucence
of the angelic heaven. And to the sons of Israel apart, signifies
those who are in the external sense alone separate from the
internal. He sent not His hand, signifies that in that sense
truth is not in its power. And they saw God, signifies faith
And they did eat and drink, signifies information concerning the
good and truth of worship.

9403. " And Moses and Aaron went up, Nadab and Abihu "
— that hereby is signified the Word in the internal and external
sense, and doctrine from each, appeal's from the. representation

9402—9404.]

EXODUS.

253

of Moses and Aaron, ns denoting the Word in the internal and
external sense ; and from the representation of Nadab and
Abihu, the sons of Aaron, as denoting doctrine derived from
each, see above, 9374, 9375.

9404. " And seventy of the elders of Israel " — that hereby
are signified all who are in good from truths, appears from the
signification of seventy, as denoting what is full, thus all things
and all [persons], see n. 6508 ; and from the signification of
the elders of Israel, as denoting those who are in good from
truths, and in truths from good ; for by the old in the Word
are signified those who are in wisdom, n. 0524, thus who are
in the life of good from the doctrine of truth, and bv Israel those
who are of the Spiritual Church, n. 6426, 6637^ 6862, 6868,
7035, 7062, 7198, 7201, 7215, 7223, S805, 9340 ; thus who
are in truths productive of good, and in good productive of
truths, n. 7957, 8234 ; hence it is evident that by the seventy
elders of Israel are signified those who are in good grounded
in truths, and abstractedly good grounded in truths. Like
things are signified in the internal sense by the Lord's seventy
disciples, Luke x. 1, 17. The sons of Israel were divided into
twelve tribes, and over them were set twelve princes, and also
seventy elders: by the twelve tribes are signified all the truths
and goods of the church in the complex, n. 3858, 3926, 3929,
4060, 6335, 6337, 6397, 6640, 7836, 7891, 7995, 7997; but
by twelve princes all primary truths, n. 5044, and by seventy
elders all the goods which are from truths. When mention is
made of good which is from truths, the Spiritual Church is
meant, for that church is in good derived from truths. He
who is not acquainted with the arcana of the church and of
heaven, may believe that every good of the church is from
truths, inasmuch as good cannot be implanted but by truths ;
yea, that man cannot know what good is except by truths ;
nevertheless the good which is by truths, is the good of the
Spiritual Church, and viewed in itself is truth, which is called
good when it becomes of the will and of the act, and thence of
the life ; but the good, which does not exist by truths but by
the goods of mutual love, is the good of the Celestial Church,
and viewed in itself is not truth but good, inasmuch as it is the
good of love to the Lord. Tin's latter good was represented by the
Judaic Church, but the former good by the Israelitish Church,
wherefore they were divided into two kingdoms. What and of
what quality the difference is between each church, conse-
quently between each good, see what has been before shown, n.
2046, 2227, 2669, 2708, 2715, 271S, 2935, 2937, 2954, 3166,
3235, 3236, 3240, 3246, 3374, 3833, 3887, 3969, 4138, 4286,
4493, 4585, 4938, 5113, 5150, 5922, 6296, 62SU, 6366, 6427,
6435, 6500 6647, 6648, 7091, 7233, 7470*, 7978, 7992, 8042
8152, 8234, 8521. From the thing* adduced in these passage!

254

EXODUS.

[Chap. xxiv.

it may be manifest, that the heaven of the Lord is divided into
the spiritual heaven and the celestial heaven, and that the ce-
lestial heaveu is the inmost or third heaven, and the spiritual
heaven the middle or second.

9405. " And they saw the God of Israel " — that hereby is
signified the coming and presence of the Lord in the Word, ap-
pears from the signification of seeing, when concerning the
Lord, as denoting His coining and presence, see n. 4198, 6893.
That the God of Israel is the Lord, is manifest from all those
passages in the Word where He is called the Holy One of Is
rael and the God of Israel, see n. 7091. The God of Israel is
the God of the Spiritual Church, because by Israel is signified
that church, see just above, n. 9404. The reason why it is
the coming and presence of the Lord in the Word, which is
signified by their seeing the God of Israel is, because by the
laws which were promulgated from Mount Sinai, in an ex-
tended sense is signified all Divine Truth as to all and singular
the things thereof, n. 6752, 9401. The reason why the coming
and presence of the Lord in the Word is signified is, because the
Word is the Divine Truth proceeding from the Lord, and what
proceeds from the Lord is the Lord Himself; wherefore they
who read the Word, and on such occasion look to the Lord, by
acknowledging that all truth and all good is from Him, and
nothing from themselves, they are illustrated, and see truth and
perceive good from the Word ; this illustration is from the light
of heaven, which light is the Divine Truth itself proceeding
from the Lord, for this appears as light before the angels in
heaven, see 2776, 3195, 3339, 3636, 3643, 3862, 3993,
4302, 4413, 4415, 5400, 6032, 6313, 6608. The coming and
presence of the Lord in the Word is also meant in Matthew by
seeing the Son of Man, "Then shall appear the sign of the
Son of Man, and they shall see the Son of Man coming in the
clouds of heaven with virtue and glory," xxiv. 30, see n. 4060;
for a cloud is the literal sense of the Word, and virtue and
glory its internal sense. The literal sense of the Word is called
a cloud, because it is in the light of the world, and the internal
sense is called glory, because it is in the light of heaven, see
preface to chap, xviii. of Gen. and n. 5922, 6313, 6752, 8106,
8267, 8427, 8443, 8781. And moreover the subject treated of
in the internal sense is concerning the Lord alone, and con
earning His kingdom and church, hence it is the sanctity of the
Word, and hence the coining and presence of the Lord with
those, who, whilst they read the Word, look at him and their
neighbor, which is the good of their fellow-citizens, of their
country, of the church, of heaven, n. 6818 to 6824, S123, and
do not look at themselves as was said above ; the reason is, be-
cause the former suffer themselves to be elevated of the Lord into
the light of heaven, but the latter do not suffer themselves to be

9405, 9406.]

EXODUS.

255

elevated, for they keep their view fixed on themselves and the
world. From these considerations it may be manifest what is
meant by seeing the Lord in the Word.

9406. " And under His feet " — that hereby is signified the
ultimate sense, which is the sense of the letter itself, appears
from the signification of feet, as denoting things natural, see
n. 2162, 3147, 3761, 3986, 4280, 4938 to 4952 ; thus the soles
of the feet, which are under the feet, denote the ultimate things
of nature. The reason why under the feet here denotes the
ultimate sense of the Word, which is the sense of the letter, is,
because it is said of the Divine Truth or Word, which is from
the Lord, and which is the Lord, as maybe manifest from what
goes before ; and the ultimate of Divine Truth, or the Word, is
such as the sense of the letter is, which is natural, because for
the natural man. That the sense of the letter contains in it
an internal sense, which is respectively spiritual and celestial,
is manifest from all those things which have been hitherto shown
concerning the Word. But man, the more worldly and corpo-
real he is, the less he comprehends this, inasmuch as he does
not suffer himself to be elevated into spiritual light, and hence
to see what the quality of the Word is, namely, that in the
letter it is natural, and in the internal sense spiritual, for from
the spiritual world or from the light of heaven may be seen
inferior things even to ultimates, of what quality they are, but
not vice versa> n. 9401, thus that the Word is of such a quality
in the letter. Inasmuch as the Word in the letter is natural,
and by feet are signified natural things, therefore the ultimate
of the Word, as the ultimate of the church, is called the place
of the feet of Jehovah, and also the footstool of His feet, and
likewise a cloud and darkness respectively, as in Isaiah, "They
shall open thy gates continually to bring to thee the army of
the nations, and their kings shall be brought away ; the glory of
Lebanon shall come to thee, the fir-tree, the pine-tree, and the
box-tree together, to decorate the places of My sanctuary, and
I will render the place of my feet honorable " \x. 11, 13. The
subject treated of in this passage is concerning the Lord and
His kingdom and church ; by army of the nations are meant
those who are in the goods of faith, and by kings those who are
in the truths of faith. That nations denote those who are in
the goods of faith, see n. 1259, 1328, 1416, 1849, 4574, 6005;
and that kings denote those who are in truths, see n. 1672, 2015,
2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148. The glory of
Lebanon or the cedar is spiritual good and truth ; the fir-tree,
the pine-tree, and the box-tree, denote natural goods and truths
corresponding; the place of the sanctuary is heaven and the
church, and also the Word ; the place of the feet is heaven, the
church, and also the Word in ultimates. The reason why it
also is the Word is, because heaven is heaven by virtue of the

256

EXODUS.

[Chap, xxiv

Divine Truth proceeding from the Lord, in like manner the
church ; and the Divine Truth which makes the church and
heaven is the Word ; hence also the inmost of the tent, where
the ark was containing the law, is called the sanctuary, for the
law is the Word, n. 6752. Again in the same prophet, " The
heavens are My throne, and the earth is the stool of My feet"
lxvi. 1. And in David, "Exalt ye Jehovah our God, and
adore towards the stool of His feet ; He is holy. Moses and
Aaron amongst His priests ; in the pillar of a cloud He spake to
them," Psalm xcix. 5, 6, 7 ; where the stool of the feet of Je-
hovah, towards which they should adore, is the Divine Truth
in ultimates, thus the Word. That Moses and Aaron, in the
representative sense, are the Word, see n. 7089, 7382, 9373,
9374; and that cloud denotes the Word in the letter, or the
Divine Truth in ultimates, see preface to chap, xviii. of Gen,
n. 4060, 4391, 5922, 6343, 6752, 8106, 8781 ; hence it is
evident what is meant by speaking in the pillar of a cloud.
Again, "We heard of Him in Eplirata, we have found in the
fields of the forest ; we will enter into His habitations, and will
bow ourselves to the stool of His feet" Psalm cxxxii. 6, 7. The
subject here treated of is concerning the Lord, and concerning
the revelation of Himself in the Word ; to find Him in Ephrata
is in the spiritual celestial sense of the Word, n. 4585, 4594 ; in
the fields of the forest denotes in the natural or literal sense of
the Word, n. 3220, 9011 ; the stool of the feet denotes the
Divine Truth proceeding from the Lord in ultimates. Again,
"Jehovah inclined the heaven, and thick darkness was under
His feet i He set darkness for His hiding place, darkness of
waters, clouds of the heavens / from the splendor before Htm
His clouds passed away" Psalm xviii. 9, 11, 12. The subject
here treated of is concerning the coming and presence of the Lord
in the Word ; thick darkness under His feet denotes the sense of
the letter of the Word, in like manner the darkness of waters
and the clouds of the heavens ; that nevertheless the Divine
Truth, such as it is in the heavens, is in that sense, is signified
by setting darkness for His hiding place ; and that at the
resence of the Lord the internal sense appears such as it is in
eaven, in its glory, is signified by His clouds passing away
from the splendor before Him. And in Nahum, " The way of
Jehovah is in the storm and tempest, and the clouds are the dust
of His feet" i. 3 ; where also clouds denote the Word in the
sense of the letter, which likewise is the storm and tempest
wherein is the way of Jehovah. When Divine Truth, 6uch as it
is in heaven, is translucent in man from the sense of the letter,
then this sense is described by feet and by their splendor as of
polished brass. As also in Daniel, " I lifted up mine eyes and
saw, behold one man clothed with linen, whose loins were girded
with gold of Uphaz and His body as Tarshish, and His j'ace a»

9407.]

EXODUS.

257

the face of lightning, and His eyes as torches of fire, His arms
and Hhfeet as the splendor of polished brass, and the voice of
His words as the voice of a crowd," x. 5, 6. In this passage by
u man clothed in linen in the supreme sense is meant the Lord,
and inasmuch as the Lord is meant, the Divine Truth which is
from Him is also meant, for the Divine Truth which is from the
Lord is the Lord Himself in heaven and in the church. Di-
vine Truth or the Lord in ultimates is meant by arms and feet as
the splendor of polished brass, also by the voice of His words
as the voice of a crowd. In like manner in Ezekiel, chap. i.
verse 7. The successive state of the church on this earth, as to
the reception of Divine Truth proceeding from the Lord, is also
meant by the statue seen by Nebuchadnezzar, of which it is
thus written in Daniel, " The head of the statue was gold, its
breast and its arms were silver, its belly and thighs brass, its
legs iron, its feet were partly iron and partly clay, which did
not cohere ; and a stone out of the rock bruised the iron, the
clay, the brass, the silver and gold, ii. 32, 33, 34. The first
stateof the church, as to the reception of truth proceeding from
the Lord is gold, inasmuch as by gold is signified celestial good,
which is the good of love to the Lord, n. 113, 1551, 1552, 5658,
8932 ; the second by silver, which is spiritual good, which is
the good of faith in the Lord, and of charity towards the neigh-
bor, n. 1551, 2954, 5658, 7999; the third by brass, which is
natural good, n. 425, 1551 ; and the fourth by iron, which is
natural truth, 425, 426 ; clay is the false, which does not cohere
with truth and good. That a stone out of the rock bruised the
iron, the clay, the brass, the silver and gold, signifies that the
church, as to the reception of truth from the Word, perishes,
when the false and the evil are confirmed by the sense of the
letter of the Word, as is the case when the church is in its
last state, when it is no longer in any heavenly love, but only in
worldly and corporeal. Such was the Word as to its reception
with the Jewish nation when the Lord came into the world,
and such is the Word with several at this day, insomuch that
it is not even known that there is anything internal in the
Word. If it was to be said that there is something internal and
what is its quality, it would not be received ; when yet in the
most ancient times, which were signified by gold, in the sense
of the letter of the Word nothing else was seen but what is
celestial almost abstractedly from the letter. From these con-
siderations it may now be manifest, that by the God of Israel
teen under the feet, is signified the Word in the ultimate sense,
which is the sense of the letter.

9407. " As the work of a sapphire" — that hereby is signified
what is translucent there from internal truths, and all from the
Lord, appears from the signification of the work of a sapphire,
as denoting the quality of the literal sense of the Word, when

VOL. TX. 17

EXODUS.

[Chap. xxit.

the internal sense is perceived in it, thus when the Divine
Truth proceeding from the Lord, such as it is in heaven, is
translucent ; for the Word is the Divine Truth proceeding from
the Lord, which in its origin is Divine, and in its progress
through the heavens, in the inmost heaven is celestial, in the
second or middle is spiritual, in the first or ultimate is spiritual
natural, and in the world is natural and worldly, such as it is
in the sense of the letter which is for man. Hence it is evident
that this latter sense, which is the last in order, contains in it
the spiritual and celestial senses, and inmostly the Divine Itself ;
and so far as these senses are contained in the last or literal,
and appear to those who apprehend the Word spiritually, it
is therefore represented by the work of the sapphire, which
transmits the rays of heavenly light, or is translucent. That
some idea may be presented concerning this transl licence, let
human speech be taken for an example ; this, in its first origin,
is the end. which a man is willing to manifest by speech; this
end is his love, for what a man loves, this he regards as an
end : from it flows the thought of man, and at length the
speech. That this is the case, every one who reflects well may
know and perceive; that the end regarded is the first [prin-
ciple] of 6peech, is manifest from a common rule, that in all
intelligence there is an end regarded, and without an end there
i6 no intelligence : and that thought is the second [principle]
of speech flowing from the first, is also manifest, for no one
can 6peak without thought, and think without an end ; that
hence follows the speech of expressions, and that this is the
ultimate, which is properly called speech, is a known thing.
This being the case, the man who attends to the speech of
another, does not attend to the expressions, or the words of the
speech, but to the sense resulting from those things which are
of the thought of him who speaks; and he who is wise attends
to the end, for the sake of which the person so speaks from
thought, that is, what he intends and what he loves: these
three things are presented in the speech of man, to which
things the speech of expressions is suhservient as a last plane.
From this comparison an idea may be formed concerning the
Word in the letter, for this is no otherwise attended to and
perceived in heaven, than the thought of man usually is which
is presented by the speech of expressions, and in the inmost
heaven, than the intention or end usually is; but the difference
is, that the sense of the letter of the Word, when it is read by
man, is not heard nor perceived in heaven, but only the
internal sense, inasmuch as in heaven is perceived only the
spiritual and celestial of the Word, but not its natural ; thus one
flense passes into another, because the}' correspond, and the Word
is written by mere correspondences ; hence it IB evident what is
meant, when the Word is treated of, by the translucency which

9407.]

EXODUS.

259

is signified hy the work of a sapphire. But lie who cannot
think intellectually, that is, abstractedly from things material,
cannot, comprehend these things, nor indeed that any other sense*
can be given in the Word than what is extant in the letter;
if he be told that there is in that sense a spiritual sense, which
is of truth, and in this a celestial sense which is of good, and
that these senses are translucent from the literal sense, he will
at first be amazed, and afterwards he will reject the idea as of
no account, and at length will make a mock at it. That there
are persons of this character at this day in the Christian world,
especially amongst the learned, has been shown by living
experience ; also that they who reason against that truth boast
themselves to be wiser than others who affirm it; when yet
erudition in the early ages, which were called golden and silver,
consisted in so speaking and so writing, that the sense of the
letter was not attended to, only so far as a hidden wisdom was
translucent from it, as may be clearly manifest from the most
ancient books, even amongst the Gentiles, and likewise from
the remains in their languages ; for their chief science was the
science of correspondences, and the science of representations,
which sciences at this day are amongst things that have been
lost. The reason why under the Lord's feet there appeared as
the work of a sapphire, and this signifies the translueence of
the Word in the sense of the letter, is, because a stone in general
signifies truth, and a precious stone truth translucent from the
Divine [principle] of the Lord. That a stone in general signifies
truth, see n. 643, 1298, 3720, 3769, 3771, 3773, 3789, 3798,
6126, 8609, 8910, 8911, 8912 ; and that a precious stone sig-
nifies truth translucent from the Divine [principle] of the Lord ;
this was signified by the twelve precious stones in the breast-
plate of Aaron, which was called Urim andThummim, n. 3862,
6335, 6610. In like manner in Ezekiel, " Full of wisdom
and perfect in beauty, thou hast been in Eden the garden of
God ; every precious stone was thy covering, the ruby, the
topaz, the diamond, the beryl, the onyx, and the jasper, the
sapphire, the chrysoprase, the carbuncle, and gold ; the work
of thy drums and thy pipes was prepared in thee in the day
in which thou wast created; thou wast perfect in thy ways
in the day in which thou wast created," xxviii. 12, 13, 15 ;
speaking of Tyre, by which is signified the church as to the
interior knowledges of truth and good, n. 1201 ; her intelli-
gence and wisdom, such as it had been in her infancy or first
age, is described by those precious stones ; the day in which
she was created, signifies the first state when they were regene
rated, for creation in the Word is regeneration, or the new
creation of man, n. 16, 88. Like things are signified by pre-
cious stones in the Apocalypse, "The foundations of the wall ot
the city were adorned with every precious stone, the first founda

260

EXODUS.

[Chap, xxiv

tion was a jasper, the second sapphire, the third chalcedony,
the fourth an emerald, the fifth sardonyx, the sixth sard i us,
the seventh chrysolite, the eighth beryl, the ninth topaz, the
tenth chrysoprase, the eleventh jacinth, the twelfth amethyst,"
xxi. 19, 20 ; speaking of the holjr Jerusalem coming down out
of heaven, by which is meant a new church amongst the nations,
after that the church at this day which is in our European
world, is vastated ; the precious stones which are foundations are
Divine Truths translucent in the ultimate of order. Divine
Truth translucent in the ultimate of order, which is the Word
in the letter, is principally signified by sapphire, as in Isaiah,
" Oh ! thou afflicted and tossed with storms, and not com-
forted, behold I arrange thy stones with stibium, and I will
set thy foundations with sapphires ," liv. 11 ; speaking also of a
church which was to succeed the former, which is meant by
the desolate having more sons than the married [women],
verse 1 ; where to arrange stones denotes the truths of the
church ; foundations in sapphires denote truths translucent
in ultimates. The like is signified by sapphire in Jeremiah,
" Her Nazarites were whiter than snow, they were fairer than
milk, their bones were redder than pearls, a sapphire was
their polish^ Lam. iv. 7 ; where Nazarites in the representative
sense signified the Lord as to the Divine Natural [principle],
n. 3301, 6437. • Hence also the Divine Truth proceeding
from Him in ultimates, which is the Word in the sense of the
letter ; for the hairs, which are here meant by Nazarites, and
are said to be whiter than snow and fairer than milk, signify
truth in ultimates, n. 3301, 5217, 5569 ; whiteness and fair-
ness being predicated of truth, n. 3301, 5319 ; the bones which
were red are scientific truths, which are the last, and which
serve the rest as servants, n. 6592, 8005; redness is predicated
of the good of love which is in truths, n. 3300 ; hence it is
evident that a sapphire denotes truth in ultimates translucent
from internal truths. And in Ezekiel, " Above the expanse,
which was over the head of the cherubs, was as the aspect
of a sapphire stone, the likeness of a throne, and above the
likeness of a throne-was as the aspect of a man sitting upon
it," i. 26 ; chap. x. 1; where cherubs denote the Lord's guard
and providence, lest there should be access to Him except by
good, n. 9277 ; the throne upon which was the aspect of a
man, is the Divine Truth from the Divine Good of the Lord,
n. 5313, 6397, 9039. Hence it is evident, that a sapphire stone
is truth translucent from internal truths, namely, that a stone
denotes truth, and sapphire translucence. The reason why all
things of the Word are translucent from the Lord is, because
the Divine Truth, which is from the Lord, is the only one prin-
ciple from which all things are derived ; for that which is Hrst
it the one only principle in the things which follow and are de-

9107.]

EXODUS.

261

rived from it, inasmuch as from it they are and exist ; and the
Divine Truth is the Lord. Wherefore also in the supreme sense
of the Word the subject treated of is concerning the Lord alone,
concerning His love, providence, kingdom in the heavens and
in the earth, especially concerning the glorification of His hu-
man [principle]. That the Divine Truth is the Lord Himself,
is evident from this consideration, that whatsoever proceeds
from any one is himself, as what proceeds from man, whilst
he speaks or acts, is from his will principle and intellectual ;
and the will principle and intellectual constitute the life of
man. thus the man himself; for man is not a man from the
form of the face and body, but from the understanding of truth
and the will of good. Hence it maybe manifest, that wha'
proceeds from the Lord, is the Lord ; that this is the Divine
Truth, has been frequently shown in what goes before. But he
w ho does not know the arcana of heaven may believe, that witli
the Divine Truth proceeding from the Lord, the case is no other-
wise than as with speech which proceeds from man ; but it is
not speech, but the Divine [principle] filling the heavens, as
light and heat from the sun fill the world ; this may be illustrat-
ed bv the spheres which proceed from the angels in heaven, see
n. 1048, 1053, 1316, 1501 to 1520, 1695, 2101, 4161, 5179,
6206, 7451, 659S to 6613, 8063, 8630, 8791, 8797 ; which,
as may be seen in the passages cited, are spheres of the truth
of faith and of the good of love from the Lord. But the Divine
sphere, which proceeds from the Lord, is universal, and, as
was said, fills the universal heaven, and constitutes the All of
life there ; it appears there before the eyes as light, which not
only illuminates the sight, but also minds. The same also is
what constitutes the understanding with man; this is meant in
John, " In Him was life, and the life was the light of men ; it
was the true light, which illuminates every man that cometh
into the world, and the world was made by Him," i. 4, 9, 10;
where the subject treated of is concerning the Divine Truth,
which is called the Word, and that the Divine Truth or Word
is the Lord Himself. This light, which is the Divine Truth
proceeding from the Lord, was described by the ancients by
radiant circles of a golden color around the head and body of
God represented as a man, for the angels had no other percep
tion of God than under a human form. When man is in
good, and from good in truths, he is then elevated into that
Divine light, and into interior [light] according to the quantity
and quality of good. Hence he has common illustration, in
which frorj the Lord he sees innumerable truths which he per-
ceives from good; and in this case he is led of the Lord to
perceive and imbue those things that are suitable to him, and
this as to the most singular things in order, as is conducive to
his eternal life. It is said as to most singular things, inasmuch

262

EXODUS.

[Chap. xxiv.

as the universal providence of the Lord is universal because in
things most singular, for singulars together are called an uni-
versal, n. 1919,^6159, 6338, 6182, 6483, 8864, 8S65.

9408. " And as the substance of heaven as to cleanness " —
that hereby is signified the translucency of the angelic heaven,
appears from the signification of heaven, as denoting the angelic
heaven, of which we shall speak presently ; and from the signi-
fication of the cleanliness or purity of substance, when it is said
of heaven, as denoting translucency. It may be expedient to
say briefly what the translucency of the angelic heaven is, when
concerning the Word. The angelic heaven is said to be trans-
lucent, when Divine Truth is translucent; for the universal
heaven is nothing but the receptacle of Divine Truth, for every
angel is a reception thereof in particular, thus all or the whole
heaven in general, whence heaven is called the habitation of
God and also the throne of God, because by habitation is sig-
nified Divine Truth proceeding from the Lord, received in the
inmost heaven, which respectively is good, n. S268, 8309 ;
and by throne is signified Divine Truth from the Lord received
in the middle heaven, n. 5313, 6397, 8625, 9309. Inasmuch
as it is Divine Truth, such as is in the heavens, which is trans-
ucent from the sense of the letter of the Word, therefore it is
the angelic heaven which is translucent ; for the Word is the
Divine Truth accommodated to all the heavens, and hence it
conjoins the heavens with the world, that is, angels with men,
n. 2143, 7153, 7381, S920, 9094, 9212, 9216, 9357, 9396.
From these considerations it is evident what is meant by the
translucence of the angelic heaven. That heaven in the inter-
nal sense denotes the angelic heaven, is from correspondence,
and also from appearance. Hence it is, that when mention is
made in the Word of heavens, also of the heavens of heavens,
in the internal sense are meant the angelic heavens ; for the
ancients had no other idea of the visible heaven than that
heavenly inhabitants dwelt there, and that the stare were their
habitations ; a similar idea also at this day prevails amongst the
simple, and especially amongst infants; hence likewise it is
customary to look upwards to heaven, when God is adored.
This also is from correspondence, for in the other life heaven
appears with stars, yet not the heaven which appears to men
in the world, but it is heaven appearing according to the state
of the intelligence and wisdom of spirits and angels; the stars
there denote the knowledges of good and truth, and the clouds

. . .... J •

which are sometimes seen are of various bonifications according
to colors, translucency, and progressions; the blueness of
heaven is truth transparent from good. From these considera-
tions it may be manifest that by heavens are signified the angelic
heavens; but by the angelic heavens are rignified Divine
Truths, inasmuch as the angels are receptions of Divine Truths

9408.]

EXODUS.

263

proceeding from the Lord. Like things are signified by heavens
in David, " Praise Jehovah ye heavens of heavens, and ye waters
which are above the heavens" Psalm cxlviii. 4. Again, " Play
an instrument to the Lord who ridcth upon the heaven of heaven
of old" Psalm lxviii. 33. Again, " By the Word of Jehovah
the heavens were made, and all the host of them," Psalm
xxxiii. 6. Again, " The heavens declare His glory, and the
firmament announces the works of his hands," Psalm xix. 1.
And in the book of Judges, "Jehovah, when thou wentest
forth from Seir, the earth trembled, also the heavens dropped,
the clouds also dropped waters," v. 4. And in Daniel, " The
horn of the he-goat grew even to the host of the heavens, and
cast down to the earth of the host and of the stars, and trampled
them under foot," viii. 10. And in Amos, " The Lord Jehovah
buildeth in the heavens His steps [or degrees]," ix. 6. And
in Malachi, " If there be food in My house, I will open the
windows of heaven and pour out for you a blessing," iii. 10.
And in Isaiah, " Look forth from the heavens, and see from
the habitation of Thy holiness and Thy honorableness," lxiii.
15. And in Moses, " Blessed of Jehovah is the land of Joseph,
of the precious things of heaven, of the dew," Dent, xxxiii. 13,
And in Matthew, " Jesus said, thou shalt not swear by heaven,
because it is the throne of God: he who shall swear by heaven,
sweareth by the throne of God, and by Him who sitteth ttpon
it," v. 34 ; chap, xxxiii. 22. In these passages, and in several
ttthers, by heavens are signified the angelic heavens ; and
whereas the heaven of the Lord in the earths is the church,
by heaven is also signified the church, as in the following
passages. " I saw a new heaven and a new earth, for the far-
mer heaven and theformer earth hadpassed away," Apoc. xxi. 1.
And in Isaiah, 11 Behold I create new heavens, and anew earth,
therefore neither shall the former be mentioned, nor come up
upon the heart," Ixv. 17. Again, " The heavens shall vanish
as smoke, and the earth shall grow old as a garment," li. 6.
Again, " / clothe the heaven with blackness, and I make sack-
cloth a covering," 1. 3. And in Ezekiel, " / will cover the
heavens, and will blacken the stars thereof, I will cover the sun
with a cloud, and the moon shall not cause her light to shine,
and I will blacken all the luminaries of light in heaven, and I
will give darkness upon the earth," xxxii. 7, 8. And in Mat-
thew, " After the affliction of those days the sun shall be ob-
scured, and the moon shall not give her light, and the stars
shall fall from heaven, and the virtues of the heavens shall be
moved," xxiv. 29. What is signified by the sun, the moon, the
stars,_ and the virtues of the heavens! see n. 4056 to 4060.
And in Isaiah, " Jehovah, God of Israel, thou art the only
God, over rdl the kingdoms of the earth, thou hast made heaven
and earth" xxxvii. 16. Again, "Jehovah who maketh all

264

EXODUS.

[Chap. xxiv.

things, sjyreading out the heavens alone, stretching out the earth
from Myself," xliv. 24. Again, "Jehovah who createth the
heavens, forming the earth, and making it, and preparing it,
He did not create it an emptiness," xlv. 18. That by heaven
and earth in the above passages, and in others, in the internal
sense, is meant the church, by heaven the internal church, and
by earth the external church, Bee n. 1733. 1850, 2117, 2118,
3355, 4535. From which considerations it is evident, that by
creation in the first chapters of Genesis, where it is said, " In.
the beginning God created the heaven and the earth" Gen. i. 1,
" And the heavens and the earth were finished, and all the host
of them" chap. ii. 1, is meant a new church, for the creation
there spoken of is a new regeneration, which is also called a
new creation, as may be seen shown in the explications of those
chapters.

9409. " And to the sons of Israel apart " — that hereby arc
signified those who are in the external sense alone separate from
the internal, appears from the representation of the sons of Israel,
who were apart or separate from Moses, Aaron, Nadab, and
Abiliu, and from the seventy elders, of whom it is said above,
verse 2, that they should not ascend, as denoting those who are
in the external sense of the Word separate from the internal, see
above, n. 93S0. It may be expedient here briefly to say, who
and of what quality they are who are in the external sense of the
Word separate from the internal. They are such as extract from
the Word no doctrine of charity and faith, but abide solely in
the sense of the letter of the Word. The doctrine of charity and
faith is in the internal of the Word, and the sense of the letter is
its external. They who are in the external sense of the AVord
without the internal, are also in external worship without in-
ternal, worshipping external things as holy and Divine, and also
believing that in themselves they are holy and Divine, when
yet they are holy and Divine from things internal. That the
sons of Jacob were of this character, see n. 3479, 42S1, 4293,
43d7, 4429, 4433, 4680, 4S44, 4847, 4865, 4868, 4874, 4S99,
4903, 4911, 4913, 6304, 8588, 8788, 8806, 8S71. But let ex-
amples illustrate this case. They believed that they were pure
from all sin and from all guilt, when they offered sacrifices, and
did eat of the sacritices, conceiving that sacrifices in the ex-
ternal form without the internal were the most holy things of
worship, and in such case, that the oxen, the heifers, the lambs,
the she-goats, the sheep, the ranis, the he-goats, were holy, and
that the altar was the most holy of all ; in like manner they
conceived of the bread, of the meat-offerings, and of the wine of
the libations. They believed also that when they washed their
garments, and their bodies, they were altogether clean ; in like
manner that the perpetual fire of the altar, and the fires of the
lamp, were holy of themselves, likewise the breads of propo-

9409.]

EXODUS.

265

sition [the shew-bread], and also the oil of anointing, besides
other tilings. The reason why they so believed was, because
they rejected every thing internal, insomuch that they were not
even willing to hear of internal things, .as that they should love
Jehovah for the sake of Himself, and not for the sake of them-
selves ; that they might be exalted to dignities and to opulence
above all nations and people in the universe ; therefore neither
were they willing to hear of the Messiah, that He was to come
for the sake of their salvation and eternal happiness, but for the
sake of themselves, that they might have pre-eminence over all
in the world ; neither were they willing to hear of mutual love
and charity towards the neighbor for the sake of the neighbor
and his good, but for the sake of themselves, so far as he fa-
vored them ; they made light of unfriendly dispositions, of
bearing hatred, of exercising revenge and cruelty, if they had
any cause to plead for such enormities. They would have be-
lieved and acted altogether otherwise, if they had been will-
ing to receive the doctrine of love and of faith to the Lord, and
of charity towards the neighbor; in this case they would have
known and believed, that burnt-offerings, sacrifices, meat-offer
ings, libations, and eating of the sacrifices, did not purify them
from any guilt and sin. but that they were purified by the wor
ship of God, and repentance from the heart, Dent, xxxiii. 19 ;
Jer. vii. 21, 22, 23 ; Micah vi. 6, 7, 8 ; Hosea vi. 6 ; Psalm xl.
6, 8 ; Psalm li. IT, 18, 19 ; 1 Samuel xv. 22. In like manner
that the washings of the garments and of the body, did not
make any one clean, but purifications of the heart ; in like
manner also that the fire of the altar, and the tires of the lamp,
also the shew-bread, and likewise the oil of anointing, were not
holy of themselves, but by virtue of the internal things which
they signified ; and that when they were in holy internal things
they were then holy, not from themselves, but from the Lord,
from whom is every thing holy. The sons of Israel would have
known these internal things, if they had received the doctrine
of love and charity, since this teaches what external things in-
volve. From that doctrine also the internal sense of the Word
is known, inasmuch as the internal sense of the Word is the
doctrine itself of love to the Lord and charity towards the neigh-
bor, which also the Lord teaches, saying, that on those two
commandments hang all the law and the prophets, Matt. xxii.
34, 38. The case is nearly the same at this day in the Chris-
tian world, in which, inasmuch as there is no doctrine of love
to the Lord, and of charity towards the neighbor, it is scarcely
known what celestial love is, and what spiritual love, which is
charity, therefore they are in externals without an internal ; for
the good of celestial and spiritual love, and the truth of faith
thence derived, makes the internal of man ; hence it is that at
this day also the external sense of the Word, without doctrine

266

EXODUS.

[Chap. xxiv.

as a rule and guide, is bent in every direction at pleasure. For
the doctrine of faith without the doctrine of love and charity ie
as the shade of night, but the doctrine of faith grounded in the
doctrine of love and charity, is as the light of day ; for the good
which is of love and charity is as flame, and the truth of faith
is as the light thence derived. Inasmuch as in the Christian world
the inhabitants at this day are of such a quality, namely, in ex
ternals without an internal, therefore scarcely any are affected
with truth for the sake of truth ; hence also it is, that they do
not even know what good is, what charity, and what the neigh
bor, also what the internal of man, neither what heaven, nor
what hell, nor that every one has life immediately after death.
Such of them as remain in the doctrines of their own church,
do not care whether they be false or true ; they learn them and
confirm them not for the sake of the end of exercising the good
of charity from the heart, nor for the sake of the salvation of
their own souls and eternal happiness, but for the sake of pros-
perity in the world, that is, that they may gain reputation,
honors and wealth ; hence it is that they have no illumination
when they read the Word, and that they altogether deny that
there is any thing internal in the AVord, except what is extant
in the letter. But on this subject, by the Divine Mercy of the
Lord, more will be said elsewhere from experience.

9410. " He sent not His hand " — that hereby is signified
that there was no truth there in its power, appears from the sig-
nification of hand, as denoting the power which is by truth.
That hand denotes power, see n. 878, 3091, 3387, 4931 to 4937,
5327, 5328, 5544, 6947, 7011, 7188, 71S9, 751S, 7673, 8050,
8153, 8281, 9025, 9133 ; that it denotes by truth, see n. 3091,
3502, 6344, 6413, 8304 ; and that all the power of truth is
from good, thus by good from the Lord, n. 6948, 8200, 9327.
Hence it is evident, that by not sending Ilis hand to the sons
of Israel apart, is signified that truth is not in its power with
those who are in the external sen6e of the AVord, separate from
the internal. The reason why truth is not in its power with
those is, because they are separated from heaven, and thereby
from the Lord, for the Word conjoins man to heaven, and by
heaven to the Lord, since all things which are of the sense of
the letter of the AVord correspond to spiritual and celestial
things, in which the angels are; with which things there is no
communication, if the Word be taken merely according to the
letter, and not at the same time according to any doctrinal ot
the church, which is the internal of the Word. Let us take
for an example the words of the Lord to Peter, "T/wu art
Peter, and upon this rock [petrd] I will build My church, and
the gates of hell shall not prevail against it ; and 1 will give to
thee the kegs of the kingdom of the heavms, and wJuitsuevet
'Jiou shalt bind in earth, shall be bound in the heavens / and

9410.]

EXODUS.

207

whatsoever thoi^ slialt loose in earth, shall he locsed in the
heavens,' Matt. xvi. 18, 19. In like manner to the disciples,
" Verily, I say unto you, whatsoever ye shall hind on earth,
shall he hound in heaven, xnd whatsoever ye shall loose on earth,
shall he loosened in heaven," Matt, xviii. J 8. They who are
'.n the external sense of the Woul, separate from the internal,
inis who are separated from the true doctrip.e of the church,
persuade themselves that such power from the Lord was given
to Peter, and also to the rest of the disciples of the Lord ;
hence that infernal heresy, that it is in human power to let into
heaven and to shut out from heaven whomsoever it pleases.
When yet according to the true doctrine of the church, which
also is the internal of the Word, the Lord alone has that power ;
wherefore they who are in the external sense of the Word,
and at the same time in the internal, conceive that the ahove
things were said concerning faith and its truths, winch are from
the Lord, and that faith from the Lord, thus the Lord Himself,
has that power, and in no wise any man. That this is the case,
may he manifest from the representation of Peter and of the
twelve disciples ; also from the signification of a rock, and
likewise from the signification of keys. That Peter represented
faith, see preface to chap, xviii. and xxii. of Genesis; also n.
3750, 4738, 6000, 6073. And that the twelve disciples of the
Lord, like the twelve trihes of Israel, represented all the things
of faith and love, see n. 3488, 3858, 6397. That a rock signi-
fies the Lord as to faith, and thus the faith which is from the
Lord, n. 85S1 ; and that keys signify power, is manifest from
the passages in the Word where keys are named, as in the
Apocalypse, "I am the first and the last, who liveth and was
dead ; but behold I live for ages of ages, and have the keys of
hell and of death" i. 18. Again, "These things saith the Holy
One, the True, who hath the hey of David, who openeth that
no one shutteth, and shutteth that no one openeth" Apoc. iii. 7.
And in Isaiah, " I will give the key of the house of David upon
his shoulder, that he may open, and there is none to shut, and
he may shut and there is none to open," xxii. 22. That in these
passages a key denotes power, is evident ; and that it appertains
to the Lord alone. From these considerations it may be maui
test of what quality they are, who are in the external sense of
the Word, separate from the internal, namely, that they have no
conjunction with heaven, thus none with the Lord. As they
who explain the above words of the Lord to Peter, and to the
di&eiples according to the letter, arrogate to themselves the power
of saving mankind, and make themselves gods of heaven and
earth, and this from a wild love of themselves and the world;
every one who thinks from sound reason, may see and conceive,
that man cannot loose one sin, inasmuch as sin is not loosed
except by the formation of new life, that is, by regeneration from

268

EXODUS.

[Chap, xxir

the Lord. That regeneration continues even to the end of man's
lite in the world, and afterwards to eternity, see n. 8548 to
8553, 8635 to 8640, 8742 to 8747, $853 to 8858, 8958 to 8968.
It may be expedient also briefly to say what truth in its power
is. That the angels are called powers in the Word, and also that
they are powers, is a thing known in the church ; but they are
not powers from themselves, but from the Lord, inasmuch as
they are recipient of Divine Truth which is from the Lord ; they
have such power from the Lord, that one of them can drive
away, shut up in the hells, and restrain a thousand of the dia-
bolical crew ; for Divine Truth, which is from the Lord, fills
the heavens, and constitutes the heavens ; and if you are wil-
ling to believe, all things were made and created by it. The
Word which was in the beginning with God, and which was
( rod, by which all things were created, and by which the world
was made, see John i. 1 to 14, is the Divine Truth. That this
is the one only substantial [thing or principle], from which are
all things, few are able to apprehend, inasmuch as no other idea
is at this day held concerning Divine Truth, than as of the
speech of the mouth from a person in authority, according to
which commands are affected ; but what idea ought to be held
concerning it, see n. 9407. The omnipotence of the Divine
Truth which is from the Lord, is described in many passages
in the Word, and also in the Apocalypse, " War was made in
heaven, Michael and his angels fought against the dragon ; and
the dragon fought and his angels, but did not prevail, neither
was their place found anymore in heaven : they overcame him
by the blood of the Lamb, and by the Word of /lis testimony"
xii. 7, 8, 11. That the blood of the Lamb is the Divine Truth
proceeding from the Lord's Divine Human [principle], see n.
4735, 4978* 7317, 7326, 7850, 9127, 9393, 9395; and that
the Word of His testimony is Divine Truth received, is evident.
They who are in the external sense of the Word separate from
the internal, thus who are separated from the true doctrine
of the church, conceive no otherwise of the above prophetic
[saying] than according to the letter, namely, that by blood is
meant blood, thus the passion of the Lord, when yet it is the
Divine Truth proceeding from the Lord, which is there signified
by blood. They who are in the true doctrine of the church are
able to know, that they are not saved by blood, but by hearing
Divine Truth and doing it, thus [they are saved] who suffer
themselves to be regenerated by Divine Truth from the Lord :
this all are able to know, to conceive, to see and to perceive,
who are in illustration from the Lord, thus all who are in the
good of charity and faith, for these are they who are illustrated.
This I can confess, that when I read of the blood of the Lamb,
and think of the blood of the Lord, the attendant angels know
no other than that I read the Divine Truth proceeding from tlu

9411, 9412.J

EXODUS.

269

Lord, and that 1 think about it. But let the simple remain in
their own doctrine, that they are saved by the blood of the Lord,
only let them live according to His Divine Truth ; for they who
live according- to it, are illustrated in the other life.

9411. " And saw God " — that hereby is signified faith, ap-
pears from the signification of seeing God, as denoting to be
gifted with intelligence and faith ; for to see in the internal sense
is to see spiritually, and to see spiritually is to see from faith;
hence it is that to see in the Word signifies to have faith,
n. 2325, 3S63, 3869, 4403 to 4421, 5400, 6S05, 9128. The
reason why they saw the God of Israel, that is, the Lord, is
because the laws promulgated from Mount Sinai, in a broad
sense, signify the Word in its whole complex, and the Word
is the Divine Truth from the Lord, which in the supreme sense
treats of the Lord alone ; wherefore they who are in illustra-
tion, when they read the Word, see the Lord, which is effected
from faith and from love ; this effect is wrought in the Word
alone, and not in any other writing whatsoever; hence it is
evident why Moses, Aaron, Nadab, and Abihu, and the seventy
elders saw Him. That these saw Him, and not the sons of
Israel apart, is evident from verses 9 and 10 preceding, for it
is there said, that Muses went up, and Aaron, Nadab and
Abihu, and seventy of the elders of Israel, and saw the God of
Israel ; and in this verse it is said, " And to the sons of Israel
apart He sent not the hand." The reason why the former saw
God, and not the latter, was, because Moses and Aaron repre-
sented the Word as to the internal and external sense, n. 9374 ;
and Nadab and Abihu the doctrine derived from each, n. 9375 ;
and the seventy elders all who are in good grounded in truths
thence derived, n. 9376, 9404 ; but the sons of Israel apart re-
presented those who are in the external sense of the Word sep-
arate from the internal.

9412. " And did eat and drink " — that hereby is signified
information concerning the good and truth of worship, appears
from the signification of eating, as denoting the conjunction
and appropriation of good, see n. 2187, 2343, 3168, 3513, 3596,
3S52, 4745, 5643; and from the signification of drinking, as
denoting the conjunction and appropriation of truth, see n.
3089, 316S, 4017, 4018, 5709, 8562. The reason why it also
denotes information, namely, eating, information concerning
good, and drinking, information concerning truth, is, because
spiritual meat is all the good of faith from which comes wis-
dom, and spiritual drink is all the truth of faith from which
comes intelligence, see n. 56 to 5S, 681, 1480, 3069, 3114,
3168, 3772, 4792, 5147, 5293, 5340, 5342, 5576, 5579, 5582,
55S8, 5655, 5915, 8562, 9003. Hence amongst the ancients
were instituted banquets, feasts, dinners and suppers, that they
might be consociated by such things as are of wisdom and

270

EXODUS.

[Chap. xxiv.

intelligence, n. 3596, 3832, 5161, 7836, 7996, 7997. Hence
also feasts, dinners and suppers in the Word signify consocia-
tions as to faith and love ; as in Matthew, " Many shall come
from the east and west, and shall lie down with Abraham., Isaac
and Jacob in the kingdom of the heavens" viii. 11. And iti
Luke, " Jesus said to the disciples, ye shall eat and drink on
My table in My kingdom " xxii. 30. Again, " Blessed are the
servants, whom the Lord at His coming shall find watching ;
verily I say unto you, that He will gird Himself, and will
make them to lie doion, and Himself will come forth and min-
ister to them," xii. 37. And in John, "The disciples asked
Jesus, saying, Master, eat ; but he said to them,"/ have meat
to eat which ye know not of" iv. 31, 32. Again, "Jesus
said, I am the living bread, which came down from heaven,
if any one eat of this bread, he shall live for ever," vi. 51 ;
that heavenly bread is here meant, is evident ; heavenly bread
is every good of love and of faith from the Lord, see n. 2165
2177, 3461, 3178, 3735, 3S13, 4211, 4217, 4735, 4976, 5915
6118, 9323. That to eat and to drink signifies to be informed
concerning the good and truth of faith, is manifest from the
following passages, "Then shall ye begin to say, we have
eaten before Thee, and have drv.nk, and Thou hast taught in
our streets ; but He will say, I say unto you, I know you not,
whence ye are, depart from Me, all ye workers of iniquity,"
Luke xiii. 26, 27 ; where to eat and drink before the Lord de-
notes to instruct from the Word concerning the goods and
truths of faith ; to teach in streets denotes to preach truths from
the Word of the Lord, for preaching was formerly in streets,
inasmuch as streets signify the truths of the doctrine of the
church, n. 2336. And in Isaiah, " Eocry one that thirsteth,
go ye to the waters, and he that has no silver, go ye, buy and
eat, go ye buy without silver, and without price, wine and
milk. Wherefore do ye weigh out silver for that which is
not bread, and your labor/b/' that which is not to satiety. At-
tending attend to Me, and eat good, that your soul may be de-
lighted in fatness. Incline ye your ear, and go to Me, hear ye,
that your soul may live. Lo I have given Him a witness to the
people, a prince and law-giver to the nations," lv. 1, 2, 3, 4, 5 ;
in which passage that to eat and drink denotes to be informed
from the Lord,' and that waters, wine, milk, bread and fatness,
denote those things which are of the truth and good of faith
from Eim, is evident, for it is said, "Incline your ear, go to
Me, hear ye, that your soul may live ; lo I have given Him a
witness to the people, a prince and law-giver to the nations."
And in Ezekiel, " Behold I break the staff of bread in Jerusa-
lem, that they may eat bread in weight and solicitude; and
drink waters in measure and amazement ; and may want bread
and water, and may consume by reason of their iuiquity,r

9413.J

EXODUS.

271

iv. 16, 17; where to eat bread and drink waters denotes to bo
instructed in the goods and truths of faith, n. 9323; in like
manner in Amos, " Behold the days are coming, in winch
I will send famine into the earth, not a famine for bread, nor
a thirst for waters, but to hear the words of Jehovah" viii. 11.
That a famine for bread and a thirst for waters, denote scarcity
and detect of the knowledges of good and truth, see n. 3364,
4958, 5277, 5279, 5281, 5300, 5360, 5376, 5415, 5563, 5576,
5579, 5893, 6110. From these considerations it may be mani-
fest what is signified by" The eyes of the disciples being opened
and by their acknowledging the Lord, when the Lord brake bread
and gave to them" Luke xxiv. 29, 30, 31 ; since to break bread
and give to them in the spiritual world signifies to instruct in the
good and truth of faith, by which the Lord appears; also what
is signified by the bread and wine, and what by eating and
drinking in the Holy Supper ; and what is signified by what the
Lord said to the disciples after its institution, that he would
not drink of that product of the vine, until that day, when He
should drink it new with them in the kingdom of the Father,"
Matt. xxvi. 26, 27, 28, 29. The reason why eating and drink
ing denotes information concerning the good and truth of wor-
ship was, because it was done after the sacrifices, and likewise
from the sacrifices, and the sacrifices represented in general
all worship, see n. 9391.

9413. Verses 12, 13, 14. And Jehovah said unto Moses, come
up to Me into the mountain, and be thou there / and I will give
thee tables of stone, and a law, and a precept, which I will write
to teach them. And Moses arose and Joshua his minister, and
Moses went up into the mountain of God. And he said to the
elders, sit for us in this [place], until we 7-eturn to you; andbehold
Aaron and Hur are with you : every one who hath words, let
him come to them; and Moses- went up to the mountain, and
the cloud covered the mountain. And Jehovah said to Moses,
signifies instruction from the Lord for those who are in the ex-
ternal sense. Come up to Me into the mountain, and be thou
there, signifies the presence of the Lord with them by an inter-
mediate. And I will give thee tables of stone, signifies the book
of the law, or the Word in every complex. And a law and a
precept, signifies truth in general, and in particular ; which I
will write to teach them, signifies for remembrance and for in-
formation ; And Moses arose and Joshua his minister, signifies
the Word, and what is representative. And Moses went up to
the mountain of God, signifies towards heaven. And said to
the elders, signifies those who are in the external sense alone.
Sit for us in this [place], signifies that they should abide in it.
Until we return, signifies even to a reply. And behold Aaron
and Hur are with you, signifies the doctrine of Truth from such
Word. Every one who has words let him come to them, sig-

272

EXODUS.

[CiiAr. xxiv

nifits that thence falses were to be removed. And Moses went
up to the mountain, signifies to heaven. And a cloud covered
the mountain, signifies the externals of the Word.

9414. ''And Jehovah said to Moses" — that hereby is signi
fied instruction from the Lord for those who are in the exter-
nal sense, appears from the signification of saying, as denoting
instruction, when it involves subsequent things which are of in-
struction ; see also n. 7186, 7241, 72G7, 7304, 73S0, 7517, 7769,
7793, 7S25, 8041. The reason why it is from the Lord is, be-
cause by Jehovah in the Word is meant the Lord, see n. 1343,
1730, 1793, 2004, 2005, 2018, 2025, 2921, 3023. 3035, 5663,
6280, 6281, 6303, 6905, 8274, S864, 9315 ; and from the re-
presentation of Moses, a3 denoting what mediates between the
Lord and the people, thus the Word as to its holy external,
for this is what mediates. That Moses now begins to represent
this, is manifest from the series of what follows ; for that peo-
ple was in the external of the Word, and thence in the exter
nal of worship separate from the internal, see n. 9380. They
who are of such a character cannot in any wise have holy com-
munication with the Lord, still less conjunction, except by an
intermediate. How the case herein is, will be more fully ex-
plained below, n. 9419. That that people was in the external
sense of the Word separated from the internal, consequently in
similar worship, is very manifest from what follows : for after
forty days they altogether receded, and worshipped a golden
calf instead of Jehovah ; wherefore also Moses on the occasion
cast the tables out of his hand, and broke them ; and after-
wards was ordered to hew out other tables, upon which the same
words were to be written ; by which was signified, that that
people was not willing in any wise to acknowledge any doc-
trinal from the internal sense of the Word, such as it is in hea-
ven, but only from its external sense separate from the inter-
nal, such also as at this day is amongst them. Wherefore also
that people was no longer called the people of Jehovah but the
people of Moses, as in the following chapter xxxii. " Jehovah
spake t o Moses, go, descend, because thy people which thou
modest to come up out of the land of Egypt, have corrupted
themselves," verse 7; also chap, xxxiii. " Jehovah spake to
Moses, go, ascend hence thou and the people whom thou modest
to come up out of the land of Egypt," verse 1 : on that ac-
count also they were afterwards removed from the mountain,
chap xxxiv. " A man shall not ascend with thee, and also a
■man. shall not be seen in the whole mountain / also the cattle
and herd shall not feed opposite to this mountain" verse 3 ;
for by Mount Sinai is signitied the law or Divine Truth and the
Word such as it is in heaven, thus also heaven, n. 8399, 8753,
8793, 8805 ; the reason why Moses before represented the
Word in general, that is, both as to its internal sense, and an

9414—9416.]

EXODDS.

273

to the external, was, because the subject there treated of was
concerning the promulgation of the law, which signified a re-
velation of Divine Truth in general ; for it was the beginning
of a revelation, inasmuch as the rest of the things which are
in the Word were afterwards written.

9415. " Come up to me into the mountain, and be thou
there " — that hereby is signified the presence of the Lord with
them by an intermediate, appears from the signification of
coming up, as denoting elevation towards things superior, that
is, interior, see n. 3084, 4539, 4969, 5406, 5817, 6007. And
hence conjunction with them, n. S760, 9373. The reason why
it denotes the presence of the Lord is, because it is said, come
up to Me into the mountain, and be thou there, for by Jeho-
vah, to whom he was to ascend, is meant the Lord, see above
n. 9414. And by Mount Sinai is signified the Word which is
from the Lord, thus in which the Lord is, n. 8399, 8753, 8793,
8805 ; consequently also heaven, for the Word is the Divine
Truth proceeding from the Lord, and heaven is the receptacle
of Divine Truth, thus of the Lord Himself, as has been fre-
quently before shown. Hence it is evident, that by coming up
to Jehovah into the mountain, is signified the presence of the
Lord. The reason why it is with the people by an intermediate
is, because Moses now represents the people as a head, and thus
as mediating, as was said just above, n. 9414. It is said the
presence of the Lord with them by an intermediate, because
the Lord makes Himself present with man, but not man with
the Lord ; for every good which is of love, and every truth
which is of faith, comes from the Lord, and nothing at all of

food and of truth from man. Wherefore the presence of the
lord is with those who admit Him ; that is, with those who by
faith and love receive Divine Truth which is from Him. That
the Lord conies to those, and not they to Him, the Lord Him-
self teaches in John, " He that loveth Me, keepeth My Word,
and We will come to him, and make our abode with him," xiv
23. Again, " He that abideth in Me, and I in him, the same
beareth much fruit, because without Me ye cannot do any thing,"
xv. 5. And again, " A man cannot receive any thing, unless it
be given him from heaven" iii. 27.

9416. "And I will give thee tables of stone" — that hereby
is signified the book of the law or the Word in every complex,
appears from the signification of tables, as denoting [the things]
on which are written those things which are of doctrine and of
life, in this case which are of heavenly doctrine and of a life
according to it. The reason why those tables signify the book
of the law, or the Ward in every complex, is, because the things
which were inscribed on them, in general contained all things
which are of heavenly life and doctrine. Wherefore also those
things which were inscribed on them are called ten words, Exod.

VOL. ix. 18

274

EXODCS.

[Chap. xxiv.

xxxiv. 28; Deut. x. 4; for by ten in the internal sense is sig-
nified all, and by words are signified the truths which are of
doctrine and the goods which are of life. That ten denotes all,
see n. 3107, 4638, 8468, 8540 ; and that words denote truths
and goods which are of life and doctrine, n. 1288, 4692, 5272.
Hence it is that those tables signify the Word in every complex.
In like manner as the law, which in a confined sense signifies
those things which were inscribed on those tables ; in a sense
less confined, the "Word written by Moses ; in a broad sense, the
historical "Word ; and in the broadest [sense], the "Word in the
whole complex, as may be seen shown, n. 6752. Moreover, the
things which were inscribed on those tables, were the first of the
revelation of Divine Truth, and were uttered before all the peo-
ple of Israel with a living voice from the Lord. The things
which are first, signify all the rest in order ; and their being
uttered with a living voice from the Lord, signifies immediate
Divine inspiration also in the rest. The reason why those tables
were of stone was, because stone signifies truth, see n. 643,
1298, 3720, 6426 ; properly truth in ultimates, n. 8609. Truth
Divine in ultimates is the Word in the letter, such as it is in
this earth, n. 9360. The reason why the tables were not one,
but two, was, that the conjunction of the Lord by the Word
with the church, and by the church with the human race,
might be represented ; therefore also they are called the tables of
the covenant, Dent. ix. 9, 11, 15 ; and the words inscribed are
called the words of the covenant, Exod. xxxiv. 27, 28. And
also the covenant, Deut. iv. 13, 23 ; and the ark itself, in which
the tables were deposited, was called the ark of the covenant,
Numb. x. 33; chap. xiv. 44; Deut. x. 8; chap. xxxi. 9, 25,
26; Josh. iii. 3, 6, 8, 11, 14, 17; chap. iv. 7, 9, 18; chap,
vi. 6, 8 ; chap. viii. 33 ; Judges xx. 27 ; 1 Samuel iv. 3, 4, 5 ;
2 Samuel xv. 24 ; 1 Kings iii. 15; chap. vi. 19; chap. viii.
1, 6 ; Jer. iii. 16 ; for a covenant is conjunction, n. 665, 666,
1023, 103S, 1864, 1996, 2003, 2021, 6804, 8767, 8778, 9396.
Wherefore those tables were divided from each other, but by
application were conjoined, and the writing on one table was
continued into the other, as upon one ; but not according tc
the vulgar opinion, some precepts upon one table, and some
upon the other. For by one divided into two, and by these
two so conjoined, or given to the one and to the other, is sig-
nified the conjunction of the Lord with man, on which account
covenants were entered into in a like manner, as with Abraham
by a cow-calf, a she-goat, and a ram, divided in the midst, and
by one part being set over against the other, Gen. xv. 9, 10, 11,
12. In this chapter also by the blood put in basins, and half
thereof being sprinkled on the altar, and half upon the people,
verses 6 and 8. And in general, by all the sacrifices, part
wliereof was burnt upon the altav, and part was given to the

9417—9419.]

EXODUS.

275

people to eat. The like was also represented by breaking of
bread to the Lord, Matt. xiv. 19; chap. xv. 36; chap. xxvi.
26 ; Mark vi. 41 ; chap. viii. 6 ; chap. xiv. 22 ; Luke ix. 16 ;
chap. xxii. 19 ; chap. xxiv. 30, 35. Hence also it is, that two
in the Word signifies conjunction, n. 3519, 8423. In this case
the conjunction of the Lord and of heaven, or of the Lord and
the church, thus also of good and of truth, which conjunction
is called the heavenly marriage. From these considerations it
may be manifest whence it is that there were two tables, and
that they were written on the two sides, on the one side, and on
the other, Exod. xxxii. 15, 16. Moreover, the writing and en-
graving on the tables in the Word, signifies those things which
are impressed on the memory and the life, and thus are about
to remain, as in Isaiah, " Write it on the table before them,
and express it on a hook, that, it may be for the latter day for
ever, even to eternity," xxx. 8. And in Jeremiah, "The sin
of Judah is written with a pen of iron, with the point of a dia-
mond, it is engraven on the table of their heart, and at the
horns of your altars," xvii. 1. And in Habakkuk, " Jehovah
said, write the vision, and explain on tables, that he may run
that readeth it ; because the vision is yet for an appointed time :
if it tarry wait for it, because coming it will come," ii. 2, 3.

9417. " And a law and a precept — that hereby is signified
truth in general and in particular, appeal's from the signification
of a law, as denoting truth in general ; and from the significa-
tion of a precept, as denoting truth in particular. In the Word
a distinction is made between precepts, judgments, and sta-
tutes ; and by precepts are meant those things which are of life,
by judgments those things which are of the civil state, and by
statutes those things which are of worship, n. 8972. But all
those things are by a general expression called law, and the
singular things which are of the law are called precepts, as is
manifest from several passages in the Word. Hence it is, that
when mention is made of law and precept, thereby is meant
truth in general and in particular.

9418. " Which I will write to teach them " — that hereby is
cigniried for remembrance and for information, appears from
the signification of writing, as denoting for remembrance, see
n. 8620 ; and that writing to teach denotes for information, is
evident.

9419. " And Moses arose and Joshua his minister " — that
hereby is signified the Word and the representative, appears
from the representation of Moses, as denoting what mediates
between the Lord and the people who are in the external sense
of the Word separate from the internal, thus also denoting
the Word, according to what was shown just above, n. 9414;
and from the representation of Joshua his minister, as denoting
what is representative. The reason why Joshua in this cas«

276

EXODUS.

[Crap. xxiv.

denotes what is representative is, because what is representative
serves and ministers, that the externals of the Word and of
worship may be presented to the Lord by the intermediate, who
was Moses ; but these things are of such a nature, that they can
hardly fall into ideas, except with those, who know in what
manner the external or literal sense of the Word is presented
representatively in heaven, namely, that it is in one manner with
those who are in the external sense and at the same time in the
internal, or those who are in the external sense of the Word
and at the same time in the true doctrine of the church, and
in another manner with those who are in the external sense
separate from the internal, as was the case with this people.
In what manner it was effected with this people, see n. 4311.
Hence some idea may be formed of the intermediate which
Moses represents, and of the ministering representative which
Joshua represents, namely, that the holy internal, which is of
the Divine Truth proceeding from the Lord, thus of the Word
and thence of worship, flows-in into heaven, and is there receiv-
ed by the angels ; also that mediately through that holy principle,
and also immediately from the Lord flows in a holy principle
to the good spirits attendant on man, during his reading the
Word, or during his worship thence derived. This holy prin
ciple is called a holy external, and when it flows in with man
it presents representatives according to the correspondences
appertaining to the man. From these considerations it may be
seen, how the case is with the intermediation which Moses now
represents, and with the ministry which Joshua represents,
namely, that the holy external is intermediate, and that the
lepresentative, which is the ultimate of order, is the ministry
But it is to be noted, that it does not fall into a human idea,
unless illustrated by the Lord, that such is the influx of Divine
Truth ; for man perceives no otherwise, than that the holy
principle of the Word and the holy principle of worship flows
in from man to the Lord, but this order is inverted order, and
is called physical influx, which, that it is apparent, and in no
wise real, see what has been shown in the passages cited, n,
9223, 9227.

.9420. " And Moses went up to the mountain of God " —
that hereby is signified towards heaven, appears from the sig-
nification of Mount Sinai, which is here the mountain of
God, as denoting the law or Divine Truth which is from the
Lord, thus the Word such as it is in heaven, consequently also
heaven, see n. 8399, 8753, 8793, 8805. The reason why reve-
lation was made on a mountain, and this mountain is called
the mountain of God, is, because a mountain signifies the
celestial principle of love, which is good, and hence it signifies
heaven, and in a supreme sense the Lord, n. 795, 796, 2722,
4210, 6435, 8327 ; and the mountain of God signifies Divine

9420—9422.]

EXODUS.

277

Truth from the Divine Good of the Divine Love of the Lord,
n. 8758; for the Lord in the Word is called God from Divine
Truth, and Jehovah from Divine Good, n. 2769, 2807, 2822
3921, 4295, 4402, 7010, 7268, 8192, 8301, 8988, 9167 ; hence
it is that it is said the mountain of God. That Mount Sinai
denotes the law or Divine Truth proceeding from the Divine
Good of the Lord, thus the Word, and in the supreme sense
the Lord, is manifest from David, " The earth tremhled, the
heavens also dropped before God, this Sinai before God, the God
of Israel. The chariots of God are two myriads, thousands ot
those who make peace, the Lord is in them, Sinai in the sane
tuary" Psalm lxviii. 8, 17. That earth and the heavens denote
the external and internal of the church, see n. 1733, 2117,
2118, 3355, 4535 ; and that chariot denotes doctrine, n. 2762,
5321, 8146, 8148, 8215; hence the chariots of God denote
doctrinals or Divine Truths such as in the heavens. Hence
it is evident that by this Sinai before God, the God of Israel,
and by Sinai in the sanctuary, is signified the law or Divine
Truth proceeding from the Divine Good of the Lord, and in
the supreme sense the Lord in heaven. And in the book of
Judges, " Jehovah when Thou wentest forth from Seir, when
Thou departedst out of the field of Edom, the earth trembled,
the heavens also dropped, the clouds als-o dropped waters, the
mountains flowed down before Jehovah, this Sinai before Jeho
vah," v. 4, 5 ; where also this Sinai denotes the Divine Truth
oroceeding from the Divine Good of the Lord. In like manner
in Moses, " Jehovah came from Sinai, and arose to them from
Seir ; He shone forth from Mount Paran ; and He came from
myriads of holiness, from His right hand they have the fire of
the law," Deut. xxxiii. 2.

9421. " And said to the elders " — that hereby are signified
those who are in the external sense alone, appears from the sig-
nification of elders, as denoting those who are in the external
sense alone. The reason why the elders of the Israelitish people
here represent those is, because they were the heads of the
people, and thereby represented all the people ; who, that they
were in the external sense of the Word without the internal,
has been often before shown : for when Moses went up to the
mountain he represented the external holy [principle] of the
Word, which is intermediate or middle between its internal
holy [principle] and between the representative which is of the
external sense, n. 9414, 9419 ; hence it follows that the elders
who sat beneath the mountain, thus separate from Moses, re-
presented the external sense alone, for Moses said to them, sit
for us in this [place], until we return to you.

9422. " Sit for us in this [place]" — that hereby is signified
that they should abide in it, appears from the signification of

278

EXODUS

[Chap. xxiv.

sitting in this, namely, place, or under the mountain as denoting
to abide in the external sense. To sit in a place denotes to
remain in their state, and beneath a mountain denotes in the
external sense of the Word ; for by sitting is signified to abide
[or remain], as will he manifest from what follows : by place is
signified state ; and by Mount Sinai is signified the law or
Divine Truth proceeding from the Lord, thus the Word, n. 9420 ;
by its top, where Jehovah or the Lord was, Exod. xix. 20, is
signified the supreme or inmost of the law or Word, such as
it is in heaven ; and by those things which were beneath the
mountain, where the elders and the people were, is signified
the external of the law or Word, which is its external sense.
Thus in the Word are represented things inmost, things interior,
and the exteriors of the things, which are signified by moun-
tain, in this case the inmost, interior and exterior things of the
law or Word, inasmuch as Mount Sinai signifies the law or the
Word, n. 9420 ; hence it is evident, that by sit ye for us in
this [place], is signified that they should abide in the external
sense. The reason why mention is made of sitting is, because
to sit signifies to be permanent in state ; for progressions from
place to place signify changes of the state of the interiors, as
may be manifest from what was shown, n. 2S37, 3356, 3387,
4321, 4882, 5605, 7381 ; hence sittings signify permanent
abidings in the state of the interiors. Inasmuch as sittings
bad such a signification, therefore to sit was a ritual received
amongst the sons of Israel, when they represented a permanent
state of the interiors; as in the book of Judges, "The sons of
Israel came to Bethel, and wept, and sat there before Jehovah,
and fasted in that day even to the evening," xx. 26 ; and in
another place, "The people came to Bethel, and sat there even
to the evening before God, and they lifted up their voice, and
wept with a great weeping," xxi. 2 ; in which passages by
sitting is signified permanence in a state of grief. Hence it may
be manifest why mention is made of sitting, and what it involves
in the following passages, as in David, " Jehovah thou hast
known my sitting and my riving ; Thou hast understood my
thought from afar," Psalm exxxix. 2. And in Jeremiah, " Thou
bhalt not enter the house of feasting, to sit with them" xvi. 8.
And in Micah, " Then he shall stand and feed in the strength
of Jehovah his God ; and they shall sit" v. 4. And in Isaiah,
"Descend and sit on the dust, O virgin daughter of Babel, sit on
the earth, sit in silence : and enter into darkness, O daughter of
the Chaldeans: she 6aith in her heart, / shall not sit a widow,"
xlvii. 1, 5, 8. In like manner in another place, as to u sit in
darkness, Isaiah xlii. 7 ; to sit in council f and to sit solitary ,"
Jer. xv. 17 ; " to nit at the right hand, and at the left," Matt. xx.
HI ; denoting to abide in a state of power over others : aud " to

9423. 9424.]

EXODUS.

279

sit at the right hand of the power of God,"'' Mutt. xxvi. 63, 64;
Mark xiv. 62 ; speaking of the Lord ; denoting Divine Omni-
potence which was to endure for ever.

9423. k' Until we return " — that hereby is signified even to
a reply, appears from the signification of returning, as denoting
a reply, for when by sitting in this [place] is signified to abide
in that state, n. 9422, by returning is signified that they were
to be instructed what in such case was to be done, thus a reply.

9424. " And behold Aaron and Hur are with you " — that
hereby is signified the doctrine of truth from such Word appears
from the representation of Aaron, as denoting the Word in the
external sense, and also the doctrine of good and truth, see n.
6998, 7009, 7089 ; in this case the doctrine of truth from that
sense alone ; inasmuch as by the elders, »ver whom Aaron below
the mountain presided as a head, are signified those who are
in the external sense of the Word, n. 9421 ; and from the rep-
resentation of Hur, when adjoined to Aaron, as denoting the
truth of that doctrine, as Hur also denotes, when together with
Aaron he supported the hands of Moses, Exod. xvii. 10 to 13,
n. 8603, 8611 ; for truths derived from the Word, wherein
doctrine is grounded, support the Word, which in such case
is represented by Moses. Inasmuch as occasion is here again
given, it may be expedient briefly to say how the case is with
the support of the Word from doctrine which is from the Word ;
he who does not know the arcana of heaven, cannot believe
otherwise than that the Word is supported without doctrine
thence derived, for he supposes that the Word in the letter, or
the literal sense of the Word, is doctrine itself; but it is to be
noted, that all the doctrine of the church must be from the
Word, and that doctrine from any other source than from the
Word is not doctrine in which there is any thing of the church,
and still less any thing of heaven ; but doctrine is to be* collected
from the Word, and when it is collecting, man must be in illus-
tration from the Lord, and he is in illustration when in the love
of truth for the sake of truth, and not for the sake of self and
the world. These are they who are illustrated in the Word
when they read it, and see truth, and make thence to them-
selves doctrine. The reason of this is, because such commu-
nicate with henven, thus witli the Lord, and being thereby il-
lustrated from *he Lord, they are led to see the truths of the
Word such as aey are in heaven, for the Lord flows in through
heaven ir* ^»;r understandings, for the interior understanding
of nuu. -«< ^hat is illustrated ; and the Lord at the same time in
such case flows in with faith, by means of the co-operation of
the new will, a property of which is to be affected with truth
lor the sake of truth. From these considerations it may now be
manifest in what manner the doctrine of truth and good is given
*o man from the Lord. That this d >c !'i:u supports the Word

280

EXODUS.

[Chap. xxiv.

as to its literal or external sense, is evident to every considerate
person, for every one in the church, who thinks from doctrine,
sees truths in the Word from his doctrine and according to it,
and explains those which do not coincide with it, and those
which appear opposite to it he passes over as if he did not see or
did not understand. That all act in like manner, even heretics,
is a known thing. Bat they who are in the genuine doctrine of
truth derived from the Word, and in illustration when they read
the Word, these see every where concordant truths, and nothing
at all repugnant ; for they do not stick in such things of th«
Word as are said according to appearances, and according to
the vulgar apprehension of man, because they know that if ap-
pearances be unfolded, and as it were unswaddled, the truth is
there manifested in nakedness ; neither do falses grounded in the
fallacies of the external senses seduce these, like the heretical
and fanatic, especially the Jews and Socinians, nor falses ground-
ed in the loves of self and the world, like those who are meant
by Babel. Both the former and the latter, inasmuch as they
cannot be illustrated, hatch doctrine from the external sense
alone in favor of their own loves, and superadd several things
from their own proprium ; hence the Word is in no wise sup-
ported, but falls to the ground. It is to be noted, that the inter-
nal sense of the Word contains the genuine doctrine of the church.
From these considerations it is now evident, what is the quality
ol the doctrine which is here represented by Aaron and Hur ;
which, inasmuch as it was derived from the external sense of
the Word only without the internal, was merely idolatrous ;
wherefore it is said of Aaron, by whom such doctrine was re-
presented, that he made an idol, or golden calf, Exod. xxxii.
2, 3, 4, 5, 21, 35 ; Deut. ix. 16. In the Word also such doc-
trines are described by idols, as in the prophets throughout ;
thus in Ezekiel, "I entered and saw all the idols of the lwuse
of Israel • it was painted on the wall round about ; and seivnlij
men of the elders of the house of Israel were standing before
them, and each had a censer in his hand, and abundance of a
cloud of incense went up," viii. 10, 11. Where the idols of
the house of Israel are doctrines derived from the external sense
of the Word alone, not by illustration from the Lord, but by
man's own intelligence, thus they are falses ; worship accord-
ing to them is signified by a censer in the hand of every one,
and by abundance of a cloud of incense. So in Hosea, " They
add to 6in, they make to themselves a graven thing out of their
silver, the whole work of artificers in their own intelligence ;
they say to themselves ; sacrificing a man, they kiss calves,'
xiii. 2. Where a graven thing from silver, and the work of ar-
tificers, denotes doctrine derived from their own proper intelli-
gence, and not from the Lord, thus from the external sense of
the Word separate from the internal, which is the case with

9424.]

EXODUS.

281

those who are only in externals and not at the same time in in-
ternals, that is, with those who are in the loves of self and the
world, and not in love to the Lord and in love towards their
neighbor. And in Isaiah, " In that day a man shall cast the
idols of his silver and the idols of his gold, which they made to
themselves, to bow themselves down to moles and bats, to
enter into the clefts of rocks, and into the clefts of craggy rocks,"
ii. 20, 21 ; chap. xxxi. 7. Where idols of silver denote falses of
doctrine, and idols of gold denote evils of doctrine ; to bow
themselves down to moles and bats, and to enter into the clefts
of rocks and ragged rocks, denotes worship grounded in the
falses and evils of faith. Again, in the same prophet, " Ye
shall judge unclean the covering of the graven thing of thy sil-
ver, and the clothing of thy molten gold / thou shalt disperse
them as a menstruous cloth, thou shalt call it dung," xxx. 22.
Where the covering of the graven things of silver and the cloth-
ing of molten gold, denote scientifics of the false and evil, which
are acknowledged and worshipped for truths and goods. Again,
" I told thee from that time, lest thou shouldest say, my idol hath
done these things, and my graven thing, and my molten thing
hath commanded them" xlviii. 5. In which passages also an idol,
a graven thing, and a molten thing, denote doctrinals derived
from man's own intelligence. And in Jeremiah, "Every man
is made fooMsh by science, every founder is ashamed of a graven
thing, because his molten thing is a lie / neither is there any
spirit in them, they are vanity, the work of errors," x. 14, 15.
Where also a graven thing and a molten thing denote doctrines
derived from man's own intelligence, which in the external form,
because from the external sense of the Word, appear as truths,
but in the internal form are falses ; hence he is called a foolish
man from science, and a graven thing is said to be a lie, and there
is no spirit in them ; also they are called vanity and the work
of error. In like manner in Habakkuk, " What profiteth a graven
thing, because the fabricator thereof hath graven it, a molten
thing and the teacher of a lie, because the fabricator of his device
confideth in it," ii. 18. And in Isaiah, " The artificer fuseth
a graven thing, and the founder covereth it over with gold, and
castetli chains of silver ; he seeketh to himself a wise artificer
to prepare a graven thing,'''' xl. 19, 20. Where in like manner
a graven thing denotes a doctrinal derived from man's own in-
telligence ; the resemblance of truth, which is induced on it by
the Word from its mere external sense, and at the same time
from fallacies and external appearances, is signified by the
founder covering it over with gold, and casting chains of silver,
and by seeking a wise artificer to prepare it. Again, in the
same prophet, " The formers of a graven thing are all vanity,
and their most desirable things do not profit ; he fabricateth
iron with the forceps [pincers], and worketh with coal, and

282

EXODUS.

[Chap, xxir

with sharp hammers he formeth it ; thus he worketh it by thi
arm of his strength ; he fabricateth wood, he stretcheth out a
thread, and describeth it with a rule, he maketh it into angles,
and detineth it with a circle, that he may make it in the form
of a man [vir], according to the beauty of a man [homo], to
dwell in the house," xliv. 9 to 13. In this passage is described
in what manner doctrine grounded in man s own intelligence,
and not in any illustration from the Lord, is formed, and how
the resemblance of truth is induced on falses by applications
of the Word from its external sense alone, and by reasonings
grounded in the fallacies of the senses ; wherefore it is said that
he may make it in the form of a man [vir], according to the
beauty of a man [homo], to dwell in the house, hence there is
a resemblance of truth in the external form, but falsity in the
internal. Falsity is in the internal form when the thought is
not right concerning truths ; for one and the same truth is
differently thought of by different persons, but falsely by all
those who are in evil ; for one truth consists of infinite other
truths, but with those who are in evil, of infinite falsities.
Hence with the latter there is no life •in that truth, which is
meant by there being no spirit in them, and by their not hear-
ing, nor seeing, nor understanding, Jer. li. 17 ; Psalm cxv. 4,
5, 6. The case herein is as with a picture after the resemblance
of a man, in which inwardly there is nothing but clay, in respect
to the form of the mau himself, in which inwardly there is life,
and heavenly beauty, if truths derived from good be therein.

9425. " Every one who hath words, let him come to them " —
that hereby is signified that hence falses are to be removed, ap-
pears from the signification of having words, as denoting to
dispute concerning truths, for words are truths, n. 1288, 4692,
5272 ; and from the signification of coming to them, as denot-
ing that they may be judged from that doctrine, for by Aaron
and Hur, to whom they were to coine, is signified doctrine de-
rived from the external sense of the Word ; thus also denoting
that falses should be removed, for he who judges from doctrine
in a dispute concerning truths, removes falses. But that he did
not remove falses, but removed truths, is manifest from the
worship of a calf instead of Jehovah, which is treated of in what
follows ; for, as was said just above, they who teacli the ex-
ternal of the Word without its internal, thus without the genuine
doctrine of good and truth, do not discern between the truth
and the false, neither between good and evil, but call that
truth which favors the fallacies of the senses, and that good
which favors concupiscences, thus the false they call truth,
and evil they call good.

9426. " And Moses went up to the mountain " — that hereby
is signified to heaven, appears from what was explained above,
u. 9420, where the same words occur.

9425—9429.]

EXODUS.

283

9427. " And a cloud covered the mountain " — that herebj
are signified the externals of the Word, appears from the sig-
nification of a cloud, as denoting the external of the Word, or
its literal sense, see preface to chap, xviii. Gen., and n. 4060,
4391, 5922, 6343, 6752, 8106, 8443, 8781, 8814, 8819 ; and
from the signification of this mountain which the cloud covered,
as denoting Divine Truth proceeding from the Lord, thus the
Word ; and whereas Divine Truth proceeding from the Lord
makes heaven, by that mountain is also signified heaven, ti.
9420. Hence it is that by a cloud covering the mountain, is
signified the external sense of the Word covering the internal,
and also heaven.

!I12S. Verses 16, 17, 18. And the glory of Jehovah tarried
on Mount Sinai, and the cloud covered it six days ; and He
called to Moses on the seventh day out of the midst of the cloud.
And the aspect of the glory of Jehovah was as devouring fire
on the head of the mountain to the eyes of the sons of Israel.
And Moses entered into the midst of the cloud, and went up to
the mountain ; and Moses was in the mountain forty days and
forty nights. And the glory of Jehovah tarried on Mount
Sinai, signifies the interiors of the Word of the Lord in heaven.
And the cloud covered it, signifies the ultimate of the Word,
which is thus respectively obscure. Six days, signifies when in
a state of truth. And He called to Moses on the seventh day,
signifies the coming of the Lord when truth is conjoined to
good. Out of the midst of the cloud, signifies out of the obscu-
rity which before existed. And the aspect of the glory of Jeho-
vah was as devouring fire on the head of the mountain to the
eyes of the sons of Israel, signifies Divine Truth in heaven it-
self resplendent from the good of love, but hurting and vasta-
ting with those who are in its external separate from the inter-
nal. And Moses entered into the midst of the cloud, signifies
the Word in the external sense. And went up to the mountain,
signifies elevation to heaven. And Moses was in the mountain
forty days and forty nights, signifies what is plenary as to infor-
mation and influx.

9429. " And the glory of Jehovah tarried on Mount Sinai " —
that hereby are signified the interiors of the Word of the Lord
in heaven, appears from the signification of the glory of Jeho-
vah, when concerning the Word, as denoting its internal sense,
thus the interiors of the Word, see preface to chap, xviii. Gen.
and n. 5922 ; and from the signification of Mount Sinai, as
denoting the DivineTruth proceeding from the Lord, and hence
heaven, see above, n. 9120,9427. The reason why the interiors
of the Word are called glory is, because the Divine Truth pro-
ceeding from the Lord, as a sun, is the light in heaven, which
gives sight to the angels there, and at the same time intelligence
and wisdom, see n. 1531, 1619 to 1632, 2776, 3138, 3167,

284

EXODUS.

[Chap. xxiv

3190, 3195, 3339, 3341, 3636, 3643, 3862, 3993, 4302, 4415,
4527, 5400, 6313, 6608, 6907, 8644, 8707, 8861. From that
Divine light is all glory in heaven, which is such as to exceed
all human apprehension. Hence it is evident, from what ground
it is that the internal sense of the Word is glory ; for the in-
ternal sense of the Word is the Divine Truth proceeding from
the Lord in heaven, thus the light from which all glory there
exists. This is meant by glory in several passages in the Word,
as that they should usee the Son of Man in a cloud with glory"
Matt. xxiv. 30 ; Luke xxi. 27. And that the Lord, when he
had suffered, was to enter into His glory, Luke xxiv. 26. That
when He was to come in His glory, He was to sit upon the
throne of His glory, Matt. xxv. 31. Where to sit upon a throne
of glory, is to judge from the Divine Truth which is from
Himself. Also that Moses andElias were seen in glory, Luke
ix. 30, 31 ; that Moses and Elias in this passage denote the
Word, see preface to chap, xviii. Gen. and n. 2762, 5247, 9372.
It is also meant by the glorification of the Lord in John, " Now
is the Son of Man glorified, and God is glorified in Him ;
God shall also glorify Him in Himself; and shall immediately
glorify Him" xiii. 31, 32. To be glorified in God, is to be
made Divine Good, from which comes Divine Truth. In like
manner, in the same Evangelist, chap. xii. verse 28, by glory
is signified the Divine Truth proceeding from the Lord, such
as it is in heaven. Also in the following passages, " The
voice of one crying in the wilderness, prepare ye the way
of Jehovah ; and the glory of Jehovah shall be revealed, and
all flesh shall see it together," Isaiah xl. 3, 5 ; speaking of
the Lord's coming, where the glory of Jehovah, which shall
be revealed, is Divine Truth. That the Lord is that truth,
because it is from Him, is manifest from John, " In the begin-
ning was the Word, and the Word was with God,' and God
was the Word; in Him was life, and the life was the light
of men; He was the true light ; and the Word was made flesh,
and we saw His glory, the glory as of the only begotten of the
Father" i. 1, 4, 9, 14. The Word in this passage is Divine
Truth, in like manner light, whence it is evident what it is to
see His Glory. That the Lord did not appear in other glory
in the world, except when He was transformed, is a known
thing. Besides in another passage in John, "These things said
Esaias, when he saw His glory, and spake of Him. But they
loved the glory of men more than the glory of God ; I am come
a light into the world, that every one who believeth in Me,
may not abide in darkness," xii. 41, 43, 46. In this passage
also the glory of the Lord, and the glory of God denote Di-
vine Truth, anG the glory of men denotes what is false. So in
Isaiah, " Be enlightened, because thy light is come, and the
glory of Jehovah is risen uj?on thee ; Jehovah shall arise upon

9429.]

EXODUS.

285

thee, and His glory shall be seen upon thee. The glory of Le-
banon shall come to thee to decorate the place of My sanc-
tuary. Thy sun shall no more set, and thy moon shall not
be gathered, because Jehovah shall be to thee for a light of
eternity" lx. to the end. "Where the subject treated of is
manifestly concerning the Lord's coming, concerning His
kingdom, concerning heaven, and concerning the church; the
Divine Truth proceeding from His Divine Human [principle],
is described in that chapter throughout, and is called light,
honor, and glory. Again, "They shall fear the name of Je-
hovah from the setting of the sun, and His glory from the
rising of the sun ; the .Redeemer shall come to Zion," lix. 19,
20 ; speaking also of the Lord. The name of Jehovah denotes
every truth of faith and good of love in which worship is ground-
ed, n. 2724, 3006, 6671, 9310. Again, "I have called Thee
in justice, and 1 will give Thee for a covenant to the people,/br
a light of the nations : I am Jehovah, this is My name, and My
glory will I not give to another '," xlii. 6, 8; speaking also of
the Lord, where a light of the nations is the Divine Truth
which is from Him ; not to give glory to another denotes that
that Divine Truth proceeds from no other than from the Lord,
who is one with Jehovah ; as also in the same prophet, " For
the sake of Myself, for the sake of Myself I will do [it], and
My glory will I not give to another" xlviii. 11. In like man-
ner in another passage in Isaiah, " Thy light shall break forth
as the day-dawn ; My justice shall walk before Thee, the glory
of Jehovah shall gather Thee" lviii. 8. Again, " He shall come
to gather together all nations and tongues that they may come
and see My glory" lxvi. 18. Again, " Jehovah Zebaoth shal.
reign in Mount Zion, and in Jerusalem, and His glory befon
the elders" xxiv. 23. Aud in Moses, "Jehovah said, I am
alive, and the vjhole earth shall be filed with the glory of
Jehovah," Xumb. xiv. 21 ; in these passages the Lord is treated
of, and glory denotes the Divine Truth which is from Him. So
in Isaiah, " I saw the Lord sitting upon a throne high and
elate, and the seraphim standing above Him ; and this [one]
cried to Him, Holy, Holy, Holy, Jehovah Zebaoth, the fullness
of all the earth is His glory" vi. 1, 2, 3. And in David, " The
heavens enumerate the glory of God" Psalm xix. 1. And again,
" That the nations may fear the name of Jehovah, and the kings
of the earth Thy glory, because Jehovah hath built Zion, and
hath appeared in His glory" Psalm cii. 15, 16. And in the
Apocalypse, " The glory of God shall enlighten the holy Jeru-
salem, and the Lamb is the lamp thereof; and the nations
which are saved shall walk in His light ; and the kings of the
earth shall bring their glory and honor into it," xxi. 23, 21
The holy Jerusalem denotes the New Church, the glory of God
denotes Divine Truth from the Lord therein, in like manner

286

EXODUS.

[Chap. xxiv.

His light in which they shall walk ; the kings of the earth
which shall bring glory denote those who are in truths grounded
in good, n. 2015, 2069, 4581, 4966, 5044, 6148. From these
considerations it may now be manifest what is signified by
the glory of Jehovah which tarried on Mount Sinai ; see also
n. 8427.

9430. " And a cloud covered it " — that hereby is signified
the ultimate of the Word which is thus respectively obscure,
appears from the signification of a cloud, as denoting the ulti-
mate of the Word, or its literal sense, see preface to chap,
xviii. Gen. and n. 4060, 4391, 5922, 6343, 6752, 8106, 8443,
8781. The reason why this sense is called a cloud is, because it
is in obscurity in respect to the internal sense, for this latter is
in the light of heaven ; the reason why it is in obscurity and
like a cloud is, because it is for man during his abode in the
world, whereas the internal sense is for man when he comes
into heaven : but it is to be noted that man, during his abode
in the world, is at the same time in the internal sense of the
Word, when he is in the genuine doctrine of the church as to
faith and as to life, for by that doctrine the internal sense of
the Word is then inscribed both on his understanding and his
will, on his understanding by faith, and on his will bylife.
Such a man, when he comes into heaven, apprehends the Word
no otherwise than entirely according to its internal sense, and
knows nothing of its external 6ense, this latter appearing to
him at that time as a cloud that absorbs the rays of his light.
It is said that man then apprehends the Word according to its
internal sense, and not according to its external sense; the
reason of this is, because all, who are in heaven, are instructed
by the Lord from Divine Truth which appertains to man, thus
from the Word ; the reason is, because man is in the ultimate
of order, and all interior things close in the ultimate, the ulti-
mate being as it were a prop [or support] to things interior,
on which the latter subsist and rest. The Word in the letter is
Divine Truth in the ultimate of order, in like manner the man
of the church, to whom Divine Truth appertains, as to his
natural and sensual principle ; in this latter, as in the former,
interior things terminate and rest. They are as a house and its
foundation ; the house itself is heaven, and Divine Truth there
such as the Word is as to the internal sense, and the founda-
tion is the world, and Divine Truth there such as the Word is
in the external 6ense. As a house rests on its foundation, 60
also heaven on the church, consequently the Divine Truth in
heaven upon the Divine Truth in earth ; for there is a continual
connexion from the Lord through heaven even to man by the
Word. This is the reason why it is always provided by the
Lord, that there may be a church on earth, where Divine Truth
may be in its ultimate. This is an arcanum which no one a»

9430—9433.]

EXODUS.

287

yet knows, and which is meant by what was adduced, n. 9357,
9360. Let all therefore take heed to themselves, lest they injure
the Word by any means, for they who injure the Word injure
the Divine [principle] Itself.

9431. " Six days " — that hereby is signified when in a state
of truth, appears from the signification of six days, as denoting
a state of labor and of combat, see n. 737, 8510, 8888, 8975.
The reason why it denotes a state of truth is, because there are
two states appertaining to man who is regenerating by the
Lord ; the first state is called a state of truth, and the other
state is called a state of good. The reason why the first state is
called a state of truth, is, because man at that time is introduc-
ing by truth to good ; and the reason why the other state is
called a state of good is, because man, when he is in good, he
is introduced ; and also when man is in state of truth, he is
out of heaven, but when he is in good, he is in heaven, thus
introduced to the Lord ; moreover when man is in the first state,
or a state of truth, he is then in labor and combat, for he then un-
dergoes temptations ; but when he is in the other state, or a state
of good, he is then in rest and in the tranquillity of peace. The
former state is what was represented in the Word by the six
days which precede the seventh, but. the latter state is what was
represented by the seventh day or the Sabbath, see n. 8890,
8893, 9274. Concerning those two states, which are called
states of truth and states of good, appertaining to the man who
is regenerating, see what has been before amply shown, n.
7923, 7992, 8505, 8506, 8510, 8513, 8516, 8539, 8643, 8648,
8658, 8685, 8690, 8701, 8722, 8772, 9139, 9224, 9227, 9230,
9274.

9432. "And He called to Moses on the seventh day " — that
hereby is signified when truth was conjoined to good, appears
from the signification of the seventh day, as denoting the other
state when truth is conjoined to good, or when man is in good,
see what was shown just above, n. 9431.

9433. "Out of the' midst of the cloud " — that hereby is sig-
nified out of the obscurity which before existed, appears from
the signification of cloud, as denoting the ultimate of the Word
which is so respectively obscure, see above, n. 9430. The
reason why that ultimate is a cloud is, because the Divine
Truth, which is from the Lord, cannot in any wise appear in
the beam of brightness itself in which it is, since man would
thereby perish, inasmuch as his intellectual principle would
be absolutely blinded by the light of truth, and his will prin-
ciple would be absolutely extinguished by the fire of good, thus
the all of his life would be annihilated ; hence it is that the
Divine Truth is accommodated to the apprehension of every one,
and as it were veiled with a cloud, even with the angels, n.
6849. This veiling amongst spirits appears as a cloud, of a

283

EXODUS.

[Chai xxit

density and lightness according to every one's reception. This
is meant by these words in Isaiah, "Jehovah createth upon
every habitation of Mount Zion, and upon her assemblies, a
cloud by day and smoke and the brightness of a flame of fire by
night ,'for upon all the glory shall be a covering, and a, shedfo'.
a shade by day from the heat, and for a refuge and for a covert
against an inundation and against rain," iv. 5, 6. The habita-
tion of Mount Zion denotes heaven and the church ; her
assemblies denote goods and truths ; a cloud by da}r, a smoke
by night, and a covering, denote the veiling of Divine Truth,
thus accommodation according to the apprehension ; that the
glory upon which the covering was to be, denotes the Di-
vine Truth which is from the Lord, see above, n. 9429 ; a
shed [or cottage] denotes the ultimate of Divine Truth which
hides the interiors ; its being for a shade by day from the heat
and for a refuge against inundation and rain, denotes that man
may be safe and not hurt. The veiling of Divine Truth is
also described in David, " Jehovah, my God, Thou art exceed-
ingly great, Thou hast put on glory and honor, who covereth
Himself with light as with a garment / He layeth the beams
of His chambers in the waters ; He setteth the clouds His
chariot, He foundeth the earth upon its basis, that it may not
be moved to eternity for ever / Thou hast covered it with the
abyss as with a garment j Thou hast set a limit that they may
not pass," Psalm civ. 1 to 9. The glory and honor with
which Jehovah clothed Himself, that is, the Lord, is Divine
Truth, n. 9429. The light with which He is covered as with a
garment, is the Divine Truth, such as it is in heaven and in
the church ; that this truth in the Word is light, see what is
cited above, n. 9429. The chambers, of which He layeth the
beams in the waters, are the heavenly societies, and the waters
are truths, n. 2702, 3058, 3424, 4976, 5668, 8568, 9323.
The clouds, which he setteth for a chariot, are truths from
which doctrine is derived ; that a chariot denotes doctrine, see
n. 5321, S215. The earth, concerning which it is said that it
is founded upon its bases, that it may not be moved to eternity,
is the church; that earth in the Word denotes the church,
see what is cited, n. 9325. The bases on which it is founded
are truths in ultimates, such as are those of the Word in its
literal sense, hence it is said that it may not be moved to eter-
nity. The abyss with which it is covered as with a garment, is
scientific truth for the natural man, n. 6431, 8278. Hence it
is evident, what i6 meant by the limit set that they may not
pass, namely, that it is the ultimate of Divine Truth, into which
the interior things close, and on which, as on a prop and foun-
dation, they subsist and rest, as was said above.

9434. " And the aspect of the glory of Jehovah was as
devouring fire on the head of the mountain to the eyes of the

9434.]

EXODUS.

239

eons of Israel" — that hereby is signified Divine Truth in
heaven itself resplendent from the good of love, but hurting
and vastating with those who are in its external separate from
the internal, appears from the signification of the aspect of the
glory of Jehovah, as denoting the appearance of Divine Truth
proceeding from the Lord ; that aspect denotes appearance
before the eyes, is evident ; and that the glory of Jehovah is
the Divine Truth proceeding from the Lord, see n. 9429 ; and
from the signification of fire, as denoting love in both senses,
see n. 4906, 5215, 6314, 6832, 7324, in this case Divine Love
Itself; and from the signification of the head of the mountain,
as denoting the inmost [principle] of heaven, for by Mount
Sinai is signified heaven, n. 9420, 9427 ; and by its supreme
[part], which is called the head and top, is signified its inmost
[principle], n. 9422 ; and from the signification of devouring,
as denoting to consume, thus to hurt and vastate ; and from
the representation of the sous of Israel, as denoting those who
are in externals without internals, see frequently above. From
these considerations it may be manifest, that by the aspect of
the glory of Jehovah as of fire on the head of the mountain, is
signified Divine Truth in heaven itself resplendent from the
good of love ; and that by its being as devouring fire to the
eyes of the sons of Israel, is signified that it was hurtful and
vastating to those who were in its external without the internal
The case herein is this ; there are two loves altogether opposite
to each other, heavenly love and infernal love ; heavenly love is
love to the Lord, and love towards the neighbor ; and infernal
love is the love of self and the love of the world ; they with
whom infernal loves reign, are in hell ; but they with whom
heavenly loves reign are in heaven; for love is the very vital
[principle] itself of man, since without love there is no life at all ;
for from love every one has the heat and fire of his life. That
without vital heat and fire there is no life, is very evident ; hence
it follows, that such as the love is, such is the life, consequently,
such as the love is, such is the man, wherefore every one may
know from his own loves themselves, whether heaven be in him,
or hell. Love is as a fire or flame with man, and is also vital
fire or flame, as was said, and faith is as light from that fire, or
from that flame, and also is the light which illuminates the
interior things of his understanding. Hence also it is evident
what is the quality of the light, from which they have faith who
are in infernal love ; that from this light comes persuasive faith,
wh ch in itself is not faith, but a persuasion that a thing is so
for the sake of self and the world, see u. 9363 to 9369. In the
church at this day spiritual life, which is life eternal, is made to
consist of faith alone, thus in faith without the goods of heavenly
love, but what the quality of that life is, every one, if he con-
eider it, may 6ee from what was just now said. It is now
VOL. ix. 19

290

EXODUS.

[CiiAr. xxiv

expedient to show how the case is with Divine fire which is
Divine Love, with those who arc in heavenly love, and how
with those who are in infernal love ; with those who are in
heavenly love, the Divine fire or love is continually creating
and renovating the interiors of the will, and illuminating the
interiors of the understanding ; but with those who are in
infernal love, the Divine fire or love is continually hurting and
vastating ; the reason is, because with the latter the Divine
Love falls into opposites, by which it is destroyed ; for it is
turned into the fire or love of self and of the world, thus into
contempt of others in comparison with itself, into enmities
against all who do not favor itself, and thus into hatreds, into
revenges, and at length into cruelties. Hence now it is that the
fire of Jehovah, before the eyes of the sons of Israel, appeared
as devouring or consuming ; for they were in the love of self
and of the world, inasmuch as they were in externals and not in
internals. That that fire was to them devouring and consum-
ing, is evident also from another passage in Moses, "It came
to pass, when ye heard the voice out of the midst of the dark-
ness, and the mountain was burning with fire, ye came near to
me, all the heads of your tribes, and your elders, and ye said,
behold Jehovah our God hath made us to see His glory and
His greatness, and we have heard his voice out of the midst of
the fire : nevertheless wherefore should we die, because this great
Jure will devour us f if we add any longer to hear the voice
of Jehovah our God, we shall surely die, Deut. v. 23, 24, 25,
see aho what was shown, n. 6832, 8814, 8819 ; and that that
people was of such a quality, 6ee what is cited, n. 9380. By
devouring fire also in other passages in the Word is signified
vastation, and it is said of the wicked, as in Joel, "The day
of Jehovah cotneth, a day of darkness and of thick darkness*
a day of cloud and obscurity ; before it a fire devoureth, after
it a name enflameth ; the earth is as the garden of Eden before
it, but after it a desert of wasteness," ii. 1, 2, 3. And in Isaiah,
** ■JehovaJi will make the glory of His voice to be heard in a
Jlasne of devouring fire," xxx. 30. Again, " Who shall abide
torus with devouring fire; who shall abide for us with fire-
places of eternity," xxxiii. 14. Again, "Thou shalt be visited
by Jehovah with a flame of devouring fire" xxix. 6. And in
EeekieL, "Thy posterity shall be devoured by fire," xxiii. 25.
la these passages a devouring fire is the fire of lusts which
are from the loves of self and the world, inasmuch as this
is the fire which consumes man, and which vastates the
church. This also was represented by the tiro from before
Jehovah, whick devoured the sons of Aaron, Nadab and Abihu,
because they put strange fire into their censers, Levit. x. 1, 2.
To put strange tire into their censers is to institute worship from
other love than from heavenly : that such fire is the love of self

9435—0437.]

EXODUS.

2!>1

and of tlie world, and every Inst thence derived, see n. 1297,
1861, 5071, 5215, 6314, 68*32, 7324, 7575, 9141.

9435. " And Moses entered into the midst of the cloud " —
that hereby is signified the "Word in the external sense, appears
from the representation of Moses, as denoting the Word, in
this case the Word in the external 8ense. because it is said
that he entered into the midst of the cloud, and by the cloud
is signified the external sense of the Word. That Moses is the
Word, see above, n. 9414 ; and that a cloud is its external
sense, n. 9430. That Moses remained in the extreme of the
mountain six days, and that being called on the seventh day
he entered into the cloud, and ascended to the mountain, was
done for this reason, that he might represent an intermediate,
or a mediate between the people and the Lord, according to
what was said above, n. 9414. The degrees of ascent from the
people to the Lord are thus described : when he came at length
into the mountain, then first he represented the holy external
of the Word, which is mediating ; for that mountain signifies
heaven the abode of what is holy : nevertheless he was not
admitted further than to the first threshold of heaven, where
the holy external of the Word closes : how far he was admitted,
was 6hown to me representatively by a spirit, who, as to the
upper part of the face even to the chin, was seen in the light of
heaven, but as to the lower part from the chin, and as to the
whole bod}r with it, was in a cloud ; hence it was made evident
how much he represented of the holy external, which is me-
diating. That the six days, in which Moses remained in the
extreme of the mountain, signified a state of truth, and that the
seventh, in which he went up to the mountain, signified a state
of good, is plain from what was explained above, n. 9431, 9432 ;
the reason is, because they who are regenerating by the Lord
have similar degrees of ascent from the world to heaven ; foi
man is elevated from external things to internal, because from
the natural man who is in external things, to the spiritual who
is in internal things. Such elevation or ascent was also repre-
sented by Moses when he put on the representation of a holy
external, which mediates ; for the holy external of the Word b
an entrance to a state of good, thus to heaven.

9436. " And went up to the mountain " — that hereby in
signified elevation to heaven, appears from the signification ot
going up, as denoting elevation towards things interior, see n.
3084, 4539, 4969, 5406, 5817, 6007 ; and from the signification
of Mount Sinai, as denoting heaven where Divine Truth is in
the light, see above, n 9420, 9427.

9437. " And Moses was in the mountain forty days and
forty nights " — that hereby is signified what is plenary as to
information and influx, appears from the signification of forty,
as denoting what is plenary. The reason why forty denotes what

292

EXODUS.

[Chap. xxiv.

is plenary is, because four denotes what is full, n. 9103, in
like manner ten, n. 3107, 4638 ; and the number forty arises
from four multiplied into ten ; for numbers multiplied signify
a like thing with the simple ones from which they are multi-
plied, n. 5291, 5335, 5708, 7973 ; that all the numbers in the
Word signify things, see n. 575, 3252, 4264, 4495, 4670,
5265, 6175; hence now it is that Moses was in the mountain
forty days and forty nights. That forty here signifies what is
plenary for information and for influx, is evident from what fol-
lows from chap. xxv. to xxxii., where the things are mentioned
concerning which he was informed, which were concerning
the ark, concerning Aaron, concerning urim and thummim, and
concerning sacrifices. Th© reason why forty also signifies what
is plenary for influx is, because from that time Moses began
to represent the external holy [principle] of the "Word, which
mediates between the Lord and the people, and mediation is
effected by an influx through that holy [principle] into the
representative in which the people was, n. 9419. Inasmuch
as forty signified what is plenary, therefore Moses remained on
Mount Sinai, not only on this occasion but also on another,
forty days and forty nights, Exod. xxxiv. 28 ; Deut. ix. 18,
25 ; chap. x. 10. And on this account the sons of Israel wan-
dered in the wilderness forty years, and as it is said, until
all that generation was consumed, Numb. xiv. 33, 34 ; chap,
xxxii. 13. And on this account it was said by Jonah to the
Ninevites, that the city should be overturned after forty days,
Jonah iii. 4. And therefore the prophet was commanded to
lie on the right side, and to bear the iniquity of the houso of
Judah forty days, Ezek. iv. 6. Therefore also it is said of
Egypt, that it should be given to plenary desertion forty years,
and after those years the people should be gathered together,
Ezek. xxix. 11, 12, 13. And therefore it rained upon the
earth, that it might be overflowed with a flood forty days and
forty nights, Gen. vii. 4, 12, 17. Hence it is evident why
it was ordained that a wicked man was to be smitten witl>
forty stripes, Deut. xxv. 3 ; for forty stripes signified punfc'
nient to the full. Hence also it is evident what is meant in t
prophetic song of Deborah and Barak, by a shield not beiu^
teen, nor spear, in the forty thousands of Israel, Judg. v. 8 ;
in the forty thousands of Israel denotes in all. It is also hence
evident, why the temple built by Solomon was forty cubits long,
1 Kings vi. 17. In like manner, the new temple described in
Ezekiel, chap. xli. 2 ; for by the temple is signified, in the
supreme sense, the Lord ; in the internal sense, heaven and
the church ; and thus by forty what is plenary as to repre-
l^tntion. In 'ike manner in other passages.

9438, 9439.]

EXODUS.

293

OF THE EARTHS IN THE STARRY HEAVEN ; WIVH AN ACCOtTNT
OF THEIR INHABITANTS, SPIRITS, AND ANGELS.

9438. THOSE who are in heaven can discourse and converse
with angels and spirits, who are not only from the earths in this
solar system, but also with those who are from earths in the uni-
verse out of this system ; and not only with spirits and angels
thence, but also with the inhabitants themselves whose interiors
have been opened, so as to be able to hear those who speak from
heaven. A similar privilege is granted to man, during his life in
the world, to whom it has been given by the Lord to discourse
with spirits and, angels, for man is a spirit and angel as to his in-
teriors, the body which he carries about with him in the world
serving him only for functions in this natural or terrestria
sphere, which is the ultimate. But it is given to no one as a spirt
and angel to speak with angels and spirits, unless he be of sue
a quality that lie can consociate with them as to faith and love
nor can he consociate unless the faith be directed to the Lor
and the love to the Lord, inasmuch as man by faith in Hit .,
thus by truths of doctrine, and by love to Him, is conjoined, a?
when he is conjoined to Him, he is secure from the insult of ex
spirits who are from hell. With others the interiors cannot
opened at all, for they are not in the Lord. This is the reas
why there are few at this day, to whom it is given to discou
and converse with angels ; a manifest proof of which circu •
stance is, that it is scarcely believed at this day that spirits a
angels are, still less that they are attendant upon every man, a
that by them man hath connexion with heaven, and through he
ven with the Lord ; and that it is still less believed that m
when he dies as to the body, lives a spirit, also in a human for
as before.

9439. Inasmuch as at this day in the church amongst the ge-
nerality there is no faith concerning a life after death, and
scarcely any concerning heaven nor concerning the Lord as be-
ing the God of heaven and earth, therefore the interiors which
are of my spirit, have been opened by the Lord, that I might be
enabled, ichilst I am in the body, to be together with the angels
in heaven, and not only to discourse with them, but also to see
there stupendous things, and to describe the same, lest possibly
hereafter it should also be said, who has come from heaven to
us, to assure us of its existence, and of what is contained
therein ? But I know that they who have heretofore in heart de-,
nied a heaven and a hell, and a life after death, will also still be
obstinate in opposing the existence of those things, and in the
denial of them ;for it is easier to make a raven white, than to
effect belief in those who have once in heart rejected it. But let
these things which have been here' of ore shown concerning hea-

EXODUS.

[Chap. x&f.

ven and hell, and concerning/ a life after death, be for the use
of those few who are in the faith. But that the rest may be
brought to something of acknowledgment, it is granted to relate
such things as delight and allure the man who is desirous of
knowledge ; such are the things now about to be related of the
earths in the universe.

9440. He who does not know the arcana of heaven, may be-
lieve that it is impossible for a man to see earths so remote,
and from sensible experience to give any account concerning
them. But let him know that spaces and distances, and hence
the progressions, which appear in the natural world, in their
first cause and origin are changes of the state of the interiors,
and that uith angels and spirits they appear according to
those changes f and that thus they [angels and spirits] can be
translated by them from one place to another, and from one
earth to another, even to earths which are at the end of the uni-
verse I the same is true also of man as to his spirit, whilst his
body still remains in its own place ; as has been the case also
with myself, since, by the Divine Mercy of the Lord, it has
been given me to converse with spirits as a spirit, and at the
same time with men as a man. That spaces and distances,
and hence progressions in heaven are appearances grounded in
changes of state of the interiors, see n. 5605. That man as to the
spirit can be so translated, is inconceivable to the sensual man,
inasm uch as he is in space and time, and measures his progres-
sions accordingly.

9441. That there are several worlds, may be manifest to every
one from this consideration, that so many stars appearin the uni-
verse, and it is a known thing in the learned world, that every
star is like a sun in its own place, for it remains fixed as the sun
of our earth in its place; and that distance makes it to appear in
a snail form like a star, consequently that it has planets revolv-
ing round it, which are earths, in like manner as the sun of our
world has. To what other purpose could so great a heaven be
intended, with so many constellations t For the end of the crea-
tion of the universe is man, that from man there may be an an-
gelic heaven ; but what would mankind and an angelic heaven
from one single earth avail to answer the purposes (fan infinite
Creator, for which a thousand, yea, ten thousand earths would not
suffice? By calculation it has been discovered, that supposing there
were in the universe one million earths, and on every earth three
hundred million men, or three hundred millions, and two hun-
dred generations within six thousand years, and t/uit to every
man was allotted a space of three cubic ells, in this case the sum
of vun collectively would not occupy a space equal to a thou-
sandth part of this earth, consequently not so much as tlie spa<x
possessed by one of tlie satellites of Jupiter or Saturn, which

9440—9446.]

EXODUS.

299

would be a space so diminutive in respect to the universe as to
be scarcely discernible, for a satellite of Jupiter or Saturn, is
scarcely visible to the naked eye. And what would this be in
regard to the purposes of the Creator of the universe, to answer
which, the whole universe, though filled with earths, would be in
adequate, for He is infinite. In discoursing on this subject with
the angels, they have told me, that they have a like idea concern
ing the fewness of the human race in respect to the infinity of the
Creator, but that they do not think from spaces, but from states,
and that according to their idea, supposing the number of earths
to be as many myriads as could be conceived in thought, they
would be still as nothing to theLord. Moreover, that the angelic
heaven, of which the human race is the seminary, corresponds to
all things appertaining to man, and that such a heaven cannot be
constructed by the angels from one earth, but from innumerable.

9442. What is said of the earths in the starry heaven in
what now follows, is from experience itself, whereby it will also
be manifest, how translations thither were effected as to my
fpirit, whilst the body remained in its own place.

EXODUS.

CHAPTER THE TWENTY-FIFTH.

THE DOCTRINE OF CHARITY AND FAITH.

9443. THE subject now to be spoken of is concerning the
remission of sins.

9444. The sins which man commits are in-rooted in his very
life, and constitute it ; wherefore no one is liberated from them
unless he receive new life from the Lord, which is effected by
regeneration.

9445. That man cannot do good, nor think truth from him-
self, but from the Lord, is manifest from John, UA man cannot
do any thing unless it be given him from heaven" iii. 27. " He
that abideth in Me and I in him, the same beareth much fruit,
because without Me ye cannot do any thing," xv. 5. Hence it ib
evident, that no one can lead away any one from sins, thus
remi*: them, but the Lord alone.

9446. The Lord continually flows in to man with the good
of love, and with the truths of faith, but they are differently
received, in one way by one, and in another way by another;

296

EXODUS.

[Chap. xxv.

by those whc are regenerated, well ; but by those who do not
6uffer themselves to be regenerated, ill.

9447. They who are regenerated, are continually held by the
Lord in the good of faith and of love, and in such case are
withheld from evils and falses ; but they who do not suffer
themselves to be regenerated by the Lord, are withheld also
from evil, and held in good ; for from the Lord continually
flows in good and truth with every man, but infernal loves,
which are the loves of self and of the world, in which they are
principled, oppose and turn the influx of good into evil, and of
truth into the false.

9448. From these considerations it is manifest what rem is-
sion of sins is. To be able from the Lord to be held in the
good of love and the truth of faith, and to be withheld from
evils and falses, is remission of sins. And in this case to shun
what is evil and false, and to hold them in aversion, is repent-
ance. But these things are not given, except with those who
have received from the Lord new life by regeneration ; for those
things are of new life.

9449. The signs that sins are remitted, are those which fol-
low. There is a delight perceived in worshipping God for the
sake of God, in serving the neighbor for the sake of the
neighbor, thus in doing good for the sake of good, and in
believing truth for the sake of truth ; there is an unwillingness
to merit by any thing of charity and faith ; evils are shunned
and held in aversion, as enmities, hatreds, revenges, unmerci-
fulnesses, adulteries, in a word, all things which are against
God and against the neighbor.

9450. But the 6igns that sins are not remitted, are those
which follow. God is worshipped not for the sake of God, and
the neighbor is served not for the sake of the neighbor, thus
good is not done and truth not spoken for the cake of good
and truth, but for the sake of self and the world ; there is a
willingness to merit by actions ; others are despised in com-
parison with self; delight is perceived in evils, as in enmity, in
hatred, in revenge, in cruelty, in adulteries ; moreover the holy
things of the church are despised, and in heart are denied.

9451. Sins are believed to be wiped away, and washed away,
when they are remitted, as tilth is washed away by water;
nevertheless they remain with man, and when they are said to
be wiped away, it is from the appearance, when man is with-
held from them.

9452. The Lord out of Divine Mercy regenerates man,
which effect is wrought from his infancy even to the last [mo-
ment] of life in the world, and afterwards to eternity ; thus out
of Divine Mercy, he leads man away from evils and false*, and
leads to the truths of faith and the goods of love, and then
keeps him in those principles ; and afterwards out of Divine

J447— 9454.]

EXODUS.

29

VTercy elevates him to Himself into heaven, and renders him
happy ; these are the things which are meant by the remission
of sins out of mercy. They who believe that sins are otherwise
remitted, are altogether deceived ; for it would be of unmerci-
"ulness to see a multitude of men in the hells, and not to save
them, if it could have been done otherwise ; when yet the Lord
is mercy itself, and wills not the death of any one, but that
he may live.

9453. They therefore who do not suffer themselves to be
regenerated, thus not to be withheld from evils and falses,
remove from themselves and reject the above mercies of the
Lord. Hence it is, that the impossibility of being saved is
chargeable upon themselves.

9454. These are the things that are meant in John, "As
many as received, to them gave He power to be the sons of God,
believing in His name, who were born not of bloods, nor of the
will of the flesh, nor of the will of man, but of God," i. 12,
13. Of bloods denotes those who are against the goods of faith
and charity ; of the will of the flesh, denotes those who are in
evils derived from the loves of self and of the world ; of the
will of man, denotes those who are in the falses thence derived ;
to be born of God, is to be regenerated. That no one can come
into heaven unless he be regenerated, is thus taught in the same
evangelist, " Verily, verily, I say unto thee, unless a man be
lorn again, he cannot see the kingdom of God. Verily, verily,
J say unto thee, unless a man be born of water and of the Spirit,
he cannot enter into the kingdom of God," iii. 3, 5. To be born
of water denotes by the truth of faith ; and to be born of the
Spirit denotes by the good of love. From these considerations
it may now be manifest, who they are to whom sins are re-
mitted, and to whom they are not remitted.

CHAPTER XXY.

1. AND Jehovah spake to Moses, saying,

2. Speak to the sons of Israel, and let them receive for Me
a gathering, from with every man whom his heart hath spon-
taneously moved ye shall receive My gathering.

3. And this is the gathering which ye shall receive from with
them, gold, and silver, and brass.

4. And blue, and purple, and scarlet double-dyed, and tine
linen thread, and wool of the she-goats.

5. And skins of red rams, and skins of badgers, and shit
tim-wood.

298

EXODUS.

[Chap. xxt.

6. Oil for the luminary, spices for the oil of anointing, and
for incense of spices.

7. Onyx-stones, and stones of fillings for the ephod and the
breast-plate.

8. And let them make for Me a sanctuary, and I will dwell
in the midst of them.

9. According to all that I show, the form of the habitation,
and the form of all the vessels thereof, and so shall ye make [it].

10. And let them make an ark of shittim-wood, two cubits
and a half the length thereof, and a cubit and a half the breadth
thereof, and a cubit and a half the height thereof.

11. Thou shalt cover it over with pure gold, from within
and from without thou shalt cover it over, and thou shalt make
above it a border of gold round about.

12. And thou shalt cast for it four rings of gold, and
shalt give [them] upon the four corners thereof ; and two rings
shall be upon the one side of it, and two rings upon the other
side of it.

13. And thou shalt make staves of shittim-wood, and shalt
cover them over with gold.

14. And thou shalt bring the staves into the rings on the
sides of the ark, to carry the ark in them.

15. In the rings of the ark shall be staves, they shall not be
removed from it.

16. And thou shalt give to the ark the testimony, which I
will give to thee.

17. And thou shalt make a propitiatory, with pure gold,
two cubits and a half the length thereof, and a cubit aud a half
the breadth thereof.

18. And thou shalt make two cherubs, of solid gold thou
shalt make them, from the two extremities of the propitiatory.

19. And make one cherub from the extremity on this side,
and one cherub from the extremity on that side ; from the pro-
pitiatory ye shall make cherubs upon the two extremities
thereof.

20. And the cherubs shall be spreading their wings up-
wards, covering with their wings over the propitiatory, and
their faces of a man to his brother, to the propitiatory shall be
the faces of the cherubs.

21. And thou shalt give the propitiatory over the ark from
above, and to the ark thou shalt give the testimony, which I
will give to thee.

22. Aud I will meet thee there, and will speak with thee
from above the propitiatory, from between the two cherubs
which are over the ark of the testimony, all that I command
thee for the sons of Israel.

23. And thou shalt make a table of shittim-wood, two cubits

Chap, xxt.]

EXODUS.

the length thereof, and a cubit the breadth thereof, and a cu-
bit and a half the height thereof.

24. And thou shalt cover it over with pure gold, thou shalt
make for it a border of gold round about.

25. And thou shalt make for it a closure of a span round
about ; and thou shalt make a border of gold for the closure
thereof round about.

26. And thou shalt make for it four rings of gold, and thou
shalt give the rings upon the four corners which are on the
four feet thereof.

27. Over against the closure shall be rings for houses to the
staves to carry the table.

28. And thou shalt make staves of shittim-wood, and
cover them over with gold, and the table shall be carried with
them.

29. And thou shalt make the dishes thereof, and the plates
thereof, and the little dishes thereof, and the bowls thereof,
with which it shall be covered, of pure gold thou shalt make
them.

30. And thou shalt give upon the table bread of faces to My
faces continually.

31. And thou shalt make a candlestick of pure gold, the
candlestick shall be made solid, its shaft and its pipe, its bowls,
its pomegranates, and its flowers, shall be from it.

32. And six pipes going forth from its sides, three pipes of
the candlestick from one side of it, and three pipes of the < fin-
dlestick from the other side of it.

33. Three bows made like unto almonds in one pipe, lie
pomegranate and the flower, and three bowls made like v ito
almonds in one pipe, the pomegranate and the flower, so for ho
six pipes going forth from the candlestick.

34. And in the candlestick four bowls like unto almr. \
its pomegranates and its flowers.

35. And a pomegranate under the two pipes from it, ant *
pomegranate under the two pipes from it, and a pomegrao 'na

mder the two pipes from it, for the six pipes going forth £ m
ie candlestick.

36. Their pomegranates and their pipes, shall be from i; %ll
' it, one solid of pure gold.

37. And thou shalt make seven lamps thereof, and It ii
vtiuse its lamps to ascend, and let it illuminate over against 1*3
tnces.

38. And its tongs, and its snuff-dishes, shall be of pure
A talent of pure gold thou shalt make it with all those

f vuoclS.

40. And see and make in the form of those things, which
thou wast made to see in the mountain.

300

EXODUS.

[Chap, xxr

THE CONTENTS.

9455. LN this chapter is described the gathering for the
tent, for the tables there, also for the garments' of Aaron, and
likewise the construction of the ark, of the table for the bread,
and of the candlestick, by which were represented the heavens
where the Lord is, and all the celestial and spiritual things
which are from the Lord there. By the habitation [was re-
presented] heaven itself, by the ark there the inmost hea-.en,
by the testimony or law in the ark, the Lord. By the bread of
faces upon the table, and by the candlestick celestial things,
and by the garments of Aaron the spiritual things, which are
from the Lord, in the heavens.

THE INTERNAL SENSE.

9456. VERSES 1, 2. And Jehovah spake to Moses, saying,
Speak to the sons of Israel, and let them receive for Me a gather-
•ng, from with every man,whom his heart spontaneously moves,
ye shall receive My gathering. And Jehovah spake to Moses,
saying, signifies information concerning the holy things of
heaven which were to be represented. Speak to the sons of
Israel, signifies the representative church. Let them receive
for Me a gathering, signifies the interior things of worship which
were to be represented, which are required. From with every
man whom his heart spontaneously moves, signifies that all
things should be from love, thus from freedom. Ye shall receive
My gathering, signifies the things required for worship.

9457. <k And Jehovah spake to Moses, saying " — that hereby
is signified information concerning the holy things of heaven
which were to be represented, appears from things which follow,
for those things which Jehovah spake to Moses are the holy
things of heaven, which were to be represented. For a church
was instituted amongst the Israelitish people, in which, in an
external form, might be presented representatively the celestial
things which are of the good of love, and the spiritual things
which are of the good and truth of faith, such as are in heaven,
and such as ought to be in the church; from which it is man-
ifest, that by Jehovah speaking, is signified information con-
cerning the holy things of heaven which were to be represented.
Inasmuch as those things which follow are representative of the
celestial and spiritual things, which are from the Lord in the
heavens, therefore it may be expedient to say what a repre-
sentative church is, and why it is. Tliere are three heavens,
the inmost or third, the middle or second, and the nltimate

9455—9457.]

EXODUS.

301

or first. In the inmost heaven the good of love to the Lord
has rule, in the middle heaven the good of charity towards
the neighbor has rule, in the ultimate are represented those
things which are thought, are said, and exist in the middle and
inmost heavens. The representatives which are in that heaven
are innumerable, as paradises, gardens, forests, fields, plains ;
also cities, palaces, houses ; and likewise flocks and herds,
also animals, and birds of several kinds, besides numberless
other things. These things appear before the eyes of angelic
spirits there, more clearly than similar things in the light of
mid-day on earth, and what is wonderful, it is perceived
also what they signify. Such things likewise appeared to the
prophets, when their interior sight, which is the sight of the
spirit, was opened; as horses to Zechariah, chap. vi. 1 to 8 ;
animals which were cherubs, and afterwards the New Temple,
wirh all things appertaining to it, to Ezekiel, chap. i. ix. x. xl.
to xlviii. ; a candlestick, thrones, animals which were also
cherubs, horses, the New Jerusalem, and several other things,
to John, which are treated of in the Apocalypse ; in like manner
horses and chariots of fire to the boy of Elisha, 2 Kings vi. 17.
Similar things appear continually in heaven before the eyes of
spirits and angels, and are natural forms, into which the in-
ternal things of heaven close, and in which they are figured,
which are thus rendered visible before the very eyes. These
things are representations. The church therefore is represen-
tative, when the internal holy things, which are of love and of
faith from the Lord and to the Lord, are presented by forms
visible in the world ; as in this chapter and in the following, by
the ark, the propitiatory, the cherubs, by the tables there, by
the candlestick, and by the other things of the tabernacle, for
lhat tabernacle was so constructed that it might represent the
three heavens, and all the things which are therein : and the ark,
in which was the testimony, was so constructed that it might re-
present the inmost heaven, and the Lord Himself there; wherefore
the form thereof was shown to Moses in the mountain, Jehovah
saying on the occasion, '■'■That they should make for Him a sanc-
tuary, and He would dwell in the midst of them " verse 8.
Every one who is gifted with any faculty of interior thought,
may perceive that Jehovah could not dwell in a tent, but that
He dwells in heaven ; and that that tent could not be called a
sanctuary, unless it had reference to heaven, and to the celes-
tial and spiritual things which are there; let every one think
with himself, what would it be for Jehovah, the Creator of
heaven and earth, to dwell in a small habitation made of wood,
covered over with gold, and encompassed around with curtains,
unless heaven and the things of heaven had been there repre-
sented in form. For the things which are represented in form,
appear indeed in a like form in the ultimate or first heaven, be-

302

EXODUS.

[Chap, xxv

fore the spirits who are there, but in the superior heavens are
perceived the internal things which are represeuted,which things,
as was said, are the celestial things which are of love to the
Lord, and the spiritual things which are of faith in the Lord.
Such were the things which filled heaven, when Moses with the
people were in an external holy [principle], and adored it as the
habitation of Jehovah Himself; hence it is evident what is meant
by a representative, also that by it heaven was present with man,
thus the Lord. Therefore a representative church, when the
ancient ceased, was instituted amongst the Israelitish people,
that by 6uch things there might be conjunction of heaven, thus
of the Lord with the human race, for without conjunction of the
Lord through heaven, man would perish ; for man has his life
from that conjunction. But those representatives were only
external mediums of conjunction, with which the Lord mira-
culously conjoined heaven, see n. 4311. But when conjunc-
tion by those things also perished, then the Lord came into the
world, and opened the internal things themselves which were
represented, which are the things of love and of faith in Him ■
these things now conjoin ; nevertheless the only medium of con
junction at this day is the Word, inasmuch as it is so written,
that all and singular the things therein correspond, and hence
represent and signify the Divine Things which are in the hea-
vens.

9458. <: Speak to the sons of Israel " — that hereby is signi-
fied the representative church, appears from the representation
of the sons of Israel, as denoting the church, specifically the
Spiritual Church, 6ee n. 8805, 9340, but in this case the re-
presentative church, because the subject treated of is concern-
ing such things a6 represented the holy things of the church
and of heaven, as concerning the ark, the propitiatory, the
cherubs, the table upon which was the bread of faces, the
candlestick. And in what follows concerning the tabernacle,
the garments of Aaron, concerning the altar and the sacrifices,
which were all representative. The reason why the Spiritual
Church is signified by the sons of Israel is, because it was re-
presented by them. But that with that people a representative
church could not be instituted, but only the representative of
a church, see n. 4281, 4288, 4311, 4444, 4500, (5304, 7048,
9320.

9459. "Let them receive for Me a gathering" — that hereby
are signified the interior things of worship, which were to be
represented, which are the things required, appears from the
signification of a gathering, as denoting the things required for
worship, in this case the interior things which were to be re-
presented ; for such things are signified by those things which
were gathered for the tent, for the tables, and for the candle-
«t;ck, also for the garments of Aaron, which were gold, silver,

9458—9463.]

EXODUS.

303

brass, blue, purpie, scarlet double-dyed, fine linen, the wool of
she-goats, and several other things, as is manifest from their
signification treated of in what follows.

9460. "From with every man whom his heart hath spon-
taneously moved" — that hereby is signified that all things
should be from love, thus from freedom, appears from the sig-
nification of the expression, whom his heart has spontaneously
moved, as denoting from freedom. The reason why it denotes
from love is, because all freedom is of love, for what a man
does from love, this he does from freedom. That the heart
denotes what is of the love because of the will, see n. 7542,
8910, 9050, 9113, 9300; and that all freedom is of the
love or of the affection, n. 2870 to 2893, 3158, 9096. Hence
that worship should be from freedom, n. 1947, 2880, 2881.
7349.

9461. " Ye shall receive My gathering" — that hereby are
signified the things required for worship, appears from the sig-
nification of a gathering, as denoting the interior things of wor-
ship which were to be represented, which are the things re-
quired, see above, n. 9459.

9462. Verses 3 to 7. And this is the gathering which yt
shall receive from with them, gold and silver, and brass ; ana
blue, and purple, and scarlet double-dyed, and fine linen
thread, and wool of she-goats. And skins of red rains, and
skins of badgers, and shittim-wood. Oil for the luminary
spices for the oil of anointing, and for the intense of spices.
Onyx-stones, and stones of fillings for the ephod and for the
breast-plate. And this is the gathering which ye shall receive
from with them, signifies that those things shall be altogether
required. Gold and silver, signifies good and truth in general.
And brass, signifies external good. And blue, signifies the ce-
lestial love of truth. And purple, signifies the celestial love of
good. And scarlet double-dyed, signifies mutual love. And
fine linen thread, signifies the truth thence derived. And
wool of she-goats, signifies the good thence derived. And
skins of red rams, and skins of badgers, signifies external
truths and goods, by which they are kept together. And shit-
tim-wood, signifies the goods of merit which are from the
Lord, thus of the Lord alone. Oil for the luminary, signifies
internal good which is in mutual love and charity. Spices for
the oil of anointing, signify internal truths which are of inaugu-
rating good. And for the incense of spices, signifies for grateful
perception. Onyx-6tones and stones of fillings, signify spiritual
goods and truths in general. For the ephod and for the breast-
plate, signify which should be for a covering to celestial things,
external and internal.

9463. " And this is the gathering which ye shall receive
from with them " — that hereby is signified that those things

304 EXODUS. [Cii*p. xxv.

shall be altogether required, appears from the signification of
a gathering, as denoting tilings required, as above, n. 9459,
9461. The reason why it denotes that they should be alto-
gether required is, because it is here said a third time, and re
petition involves necessity.

9464. " Gold and silver " — that hereby is signified internal
good and truth in general, appears from the signification of
gold, as denoting good, and of silver, as denoting truth, see n.
113, 1551, 1552, 2954, 5658, 6112, 6914, 6917, 8932. The rea-
son why they denote internal good and truth is, because by
brass, which follows, is signified external good.

9465. " And brass " — that hereby is signified external good,
appears from the signification of brass, as denoting natural
good, or what is the same thing, external good, see n. 425, 1551.
External good is the good of the external or natural man, but
internal good is the good of the internal or spiritual man.

9466. " And blue — that hereby is signified celestial love
of truth, appears from the signification of blue, as denoting
celestial love of truth. The reason why blue has this significa-
tion is, because it is of a celestial color, and by that color is
signified truth from a celestial origin, which is truth derived
from the good of love to the Lord. This good reigns in the in-
most heaven, and presents in the middle or second heaven a
purple and blue color; the good itself a purple color, and
the truth thence derived a blue color. For colors in the other
life, and in heaven itself, appear most beautiful, and all take
their origin from good and truth. For the sphere of the affec-
tions of good and truth is presented sensibly before the eyes of
angels and of spirits even by colors, and specific things by
objects variously colored ; and also before the nostrils by
odors. For every celestial thing which is of good, and every
spiritual thing which is of truth, is represented in the inferior
heavens by such things as appear in nature, thus before the ex-
ternal senses themselves of the spirits and angels dwelling there.
The reason why the spheres of the affection of good auu truth
are presented visible by colors is, because colors are modifica-
tions of heavenly light, thus of intelligence and wisdom, see
n. 4530, 4677, 4742, 4922. Hence now it is that amongst
things which were gathered for the tabernacle and for the gar-
ments of Aaron, were blue, purpje, scarlet double-dyed, the
skins of red rams ; for by the tabernacle was represented the
heaven of the Lord, and by the things of which it was con
structed and tied together, were represented celestial and spir
itual things, which are of good and truth, in like manner by
the garments of Aaron, n. 915S. Hence it is that the vail,
within which was the ark of the testimony, was woven of blue,
purple, scarlet double-dyed, and fine linen, Exod. xxvi. 31. In
like manner the covering for the door of the tent, verse 36 of the

9464—9466.]

EXODUS.

305

same chapter ; and likewise the covering of the gate of the
court, Exod. xxvii. 16 ; also that the loops upon the edge of
the curtain were of blue, Exod. xxvi. 4 ; hence likewise it was,
that the ephod was of gold, blue, purple, scarlet double-dyed,
and fine linen interwoven ; and likewise the breast-plate of
judgment, Exod. xxviii. 6, 15. By blue is signified the celes-
tial love of truth, and by garments of blue the knowledges of
truth derived from that love, in Ezekiel, " Fine linen of needle-
work from Egypt was thy spreading forth, that it might be to
thee for a sign : blue and purple from the islands of Elisha was
thy covering : thy traders with perfections, folds of blue of
needle-work, and with treasures of precious garments," xxvii.
7, 24, speaking of Tyre, by which are signified the knowledges
of truth and good, n. 1201. Science and intelligence thence is
described by needle-work from Egypt, and by blue and purple
from the islands of Elisha ; needle-work from Egypt is the
scientific of truth ; blue and purple from the islands of Elisha is
the intelligence of truth and good. Again, in the same prophet,
u Two women, the daughters of one mother, in their youth
committed whoredom in Egypt, Ohola and Oholiba. Ohola
committed whoredom under me, and loved the Assyrians neigh-
bors, clothed with blue, captains and leaders, horsemen riding
on horses," xxiii. 1 to 7. Ohola denotes Samaria, and Olioliba
denotes Jerusalem ; Samaria in this case is the Spiritual Church
perverted ; to commit whoredom in Egypt is to falsify truths
by scientifics ; to love the Assyrians neighbors denotes to love
reasonings thence ; clothed with blue denotes appearances of
truth derived from good, because derived from the literal sense
i/f the Word perversely explained. In like manner in Jeremiah,
" Silver extended is brought from Tarshish, and gold from
Uphaz, the work of the workman, and of the hands of the
founder, blue and purple is their garment, the whole work of
the wise," x. 9. Speaking of the idols of the house of Israel,
by which are signified false doctrinals confirmed from the exter-
nal sense of the Word badly explained, n. 9430. The work of
the workman, and of the hands of the founder, also the whole
work of the wi*e, denotes that it was from man's own intelli-
gence ; silver from Tarshish, and gold from Uphaz, is truth
and good apparent in the external form, because from the Word ;
in like rj.«uner blue and purple, which was their garment
And in -> Apocalypse, " I saw horses in vision, and tiiern that
sat on them, naving coats of mail fiery and blue, and sulphu-
rous, by which were slain a third part of men," ix. 17, 18.
Where horses ard they that sat on them, denote inverted and
perverted unuerbianding of tr-*h : coats of mail fiery, blue and
sulphurous, denote the defeu^v. "nlses, which are derived
from the ^vils of diabolical loves , rn *his case, therefore, fire
denotes the infernal love of evil, ai>J 3 the infernal love of
vol. ix. 20

306

EXODUS.

[Chap. xxv.

the false, thus in an opposite sense ; for most of the expressions
in the Word have also an opposite sense.

9467. " And purple" — that hereby is signified the celestial
love of good, appears from the signification of purple, as de-
noting the celestial love of good. The reason why this is signi-
fied by purple is, because by a red color is signified the good
of celestial love ; for there are two fundamental colors, from
which the rest are derived, red color and white color ; red
color signifies the good which is of love, and white color the
truth which is of faith. The reason why red color signifies
the good which is of love is, because it descends from fire, and
fire is the good of love. And the reason why white color
signifies the truth which is of faith is, because it descends from
light, and light is the truth of faith ; that fire is the good of
love, see n. 5215, 6314, 6832, 6834, 6849, 7324, 9434. And
that light is the truth of faith, n. 2776, 3195, 3636, 3643,
3993, 4302, 4413, 4415, 5400, 8644, 8707, 8861, 9399, 9407.
That red denotes the good of love, see n. 3300 ; and that white
denotes the truth of faith, n. 3993, 4007, 5319. Hence it is
evident what the rest of the colors signify ; for so much as
they draw from red, 60 much they signify the good which is of
love ; and so much as they draw from white, 60 much they sig-
nify the truth which is of faith ; for all the colors, which
appear in heaven, are modifications of heavenly light and flame,
upon those two planes. For heavenly light is real, and in itself
is the Divine Truth proceeding from the Divine Good of the
Lord ; wherefore the modifications of that light and flame are
variegations of truth and good, thus of intelligence and wisdom.
From these considerations it may be manifest from what ground
it is, that the vails and curtains of the tent, also the garments
of Aaron, were to be woven at Dlue, purpie, meaner uuuOie-
dyed, and fine linen, Exod. xxv. 4 ; chap. xxvi. 31, 36 ; chap,
xxvii. 16 ; chap, xxviii. 6, 15 ; namely, that by those things
might be represented the celestial things which are of good,
and the spiritual tilings which are of truth, treated of in what
follows. Good, from a celestial origin, is also signified by
purple in Ezekiel, " Fine linen of needle-work from Egypt was
thy spreading forth, blue and purple from the islands of Elisha
was thy covering," xxvii. 7. Speaking of Tyre, by which are
signified the knowledges of truth and good ; blue and purple
for a covering denote the knowledges of truth and good from a
celestial origin. Like things are signified by purple and fine
linen in Luke, " There was a certain rich man, who was clothed
in purple and fine linen, and fared sumptuously every day," xvi.
19. By the rich man, in the internal sense, was meant the
Jewish nation, and the church there, which was called rich
from the knowledges of good and truth, derived from the Word
which they possessed ; garments of purple and of fine linen are

9467, 946S.J

EXODUS.

307

those knowledges, of purple the knowledges of good, of fine
linen the knowledges of truth, both from a celestial origin,
because from the Divine [being or principle]. The like is also
signified by purple in the Apocalypse, "The woman sat on a
scarlet beast, clothed in purple and scarlet" xvii. 3, 4. Speak-
ing of Babylon, by which is signified the church where the
holy things of the "Word are applied to profane uses, that is
to obtaining dominion in heaven and in earth ; thus grounded
in the infernal love of self and the world.

9468. " And scarlet double-dyed " — that hereby is signified
mutual love, appears from the signification of scarlet and of
double-dyed, as denoting celestial truth, which is the same
thing with the good of mutual love. There are two kingdoms,
into which the angelic heaven is distinguished, the celestial
kingdom and the spiritual kingdom ; in each there is an inter-
nal and an external. The internal in the celestial kingdom is
the good of love to the Lord, and the external is the good of
mutual love ; this latter good is what is signified by scarlet
double-dyed ; by scarlet the good itself, and by double-dyed its
truth. But in the spiritual kingdom the internal is the good of
charity towards the neighbor, and the external is the good of
obedience, grounded in faith. The reason why scarlet double-
dyed denotes the good of mutual love and its truth, is from its
appearance in the other life ; for when the sphere of that good
and truth is presented visible in the lower heaven, it then ap-
pears of a scarlet color ; for what flows down from the celestial
heaven, and appears beneath, this derives a color from what
is flaming, and beneath becomes scarlet from the brightness
of the light of the middle heaven, which it passes. Hence it
is that double-dyed scarlet, amongst other colors, was applied
on the curtains of the habitation, Exod. xxvi. 1 ; and on the
vail before the ark, Exod. xxvi. 31 ; and on the covering for the
door of the tent, Exod. xxvi. 36 ; and on the covering at the
gate of the court, Exod. xxvii. 16 ; and on the ephod, Exod.
xxviii. 6 ; and on the belt, Exod. xxviii. 8 ; and on the breast-
plate of judgment, Exod. xxviii. 15; and on the borders of
the cloak of the ephod, Exod. xxviii. 33. That scarlet double-
dyed signifies the good of mutual love, which is the external
good of the celestial kingdom or church, is evident from this
consideration, that cloth of scarlet double-dyed was to be
spread over the table, where the bread of faces was, and wat*
next to be covered with a covering of badgers' skins, Numb,
iv. 8. For the inmost things, which are of the celestial king-
dom or church, were signified by the things which were on the
table, especially by the bread ; but the exterior things by those
things which covered. Hence also it is, that the things which
were to be collected, are recounted in such an order, namely,
the inmost things first, which were blue and purple, the exterior

808

EXODUS.

[Chap, xxv

filings in the second place, which were scarlet double-dyed,
fine linen thread, and the wool of she-goats; and, lastly, the
things altogether external, which were skins of red rams, and
skins of badgers; in like manner in what follows throughout.
Inasmuch as external celestial good and its truth is signified by
scarlet double-dyed, therefore the Atord, as to the external
6ense, and what is doctrinal thence derived, is expressed by it.
The reason is, because the Word is Divine Truth proceeding
from the Divine Good of the Lord ; and it appears as naming
light in the inmost heaven, and as bright light in the middle
[heaven] ; thus the Word, and what is doctrinal derived from
the Word, is expressed in the second book of Samuel, " David
lamented lamentation over Saul and over Jonathan, and wrote
to teach the sons of Judah the bow. Ye daughters of Israel
weep over Saul, who clothed you with double-dyed, with things
delightful, who set an ornament of gold upon your raiment,"
chap. i. 17, 18, 24. Where to clothe with double-dyed denote
to instruct concerning truths, which are of the good of mu-
tual love, thus concerning truth from a celestial origin. The
subject treated of in that prophetic passage is concerning the
doctrine of faith separate from the doctrine of love and charity,
namely, that truths are extinguished by that separate faith, but
that they are restored by the latter, or by the doctrine of love
and charity ; for by the Philistines, by whom Saul and Jona-
than were slain, are signified those who are in the doctrine of
faith, separate from the doctrine of love and charity, see n.
3412, 3413, 8093, 8096, 8099, S313 : and by teaching the sons
of Judah the bow, is signified to instruct those who are in the
good of love and charity, concerning the truths of doctrine.
That the 6ons of Judah denote those who are in the good of
love, see n. 3654, 38S1, 5583, 5603, 5782, 5794, 5833,6363 ;
and that a bow denotes the doctrine of truth, n. 2686, 2709.
And in Jeremiah, "Thou, therefore, being vastated, what wilt
thou do ? if thou clothest thyself with what is double-dyed, if
thou adornest thyself with ornament of gold, in vain wilt
thou render thyself beautiful," iv. 30; where the subject
treated of is concerning the church vastated. To clothe herself
with what is double-dyed, and to adorn herself with ornament
of^gold, denotes to teach truths of doctrine from a celestial
"!lgin, and goods of life, consequently truths and goods from
.lie Word. In like manner, in the same prophet, M They who
did eat delicacies, are devastated in the streets ; they that were
educated upon scarlet, have embraced a dunghill," Lam. iv. 5 ;
where to be educated upon scarlet, denotes to be instructed
from infancy in the good of mutual love, derived from the
Word. Inasmuch as those things which are of t he Word,
in the external sense, appear in heaven in a scarlet color,
for the reason spoken of above, therefore they who apply the

9468.]

EXODUS.

309

external sense of the "Word to confirm falses, derived from the
evils of the love of self and of the world, thus which are con-
trary to the truths and goods of love to the Lord and of mutual
love, are said to be clothed in purple and scarlet ; for the ex-
ternals, inasmuch as they are from the Word, so appear, but
the internals are profane. Such things are signified by scarlet
in the Apocalypse, " I saw a woman sitting on a scarlet beast.
full of names of blasphemy, she was clothed in purple and
scarlet" xvii. 3, 4 ; speaking of Babylon, by which is meant
a religion, whereby the holy things of the Word are profaned
by application to falses favoring diabolical loves, which are
the loves of self and of the world, thus to gain rule in the
heavens and in the earth. Again, "The great city which was
clothed in fine linen, and purple and scarlet, gilded with gold,
and precious stones and pearls," Apoc. xviii. 16. Therefore also
among the wares of Babylon are recounted fine linen, purple,
and scarlet" Apoc. xviii. 12. Inasmuch as the external of the
Word appears of a scarlet color in heaven, and inasmuch as
out of heaven there is an influx into the memory of man, in
which those things that are from the Word appear of such a
color, therefore scarlet was applied about the remembrances of
a thing, as in Moses, "The sons of Israel shall make to them-
selves a fringe upon the borders of their garments, and shall put
upon the fringe of the border a scarlet thread, that by it they may
remember all the precepts of Jehovah, and do them," Numb. xv.
38, 39. For the same reason it was also usual in ancient time,
when signiticatives were in use, to tie a scarlet thread for the
memory or recollection of a thing, as is written of Perez the sou
ot'Thamar, upon whose hand the mid-wife tied what was double-
dyed," Gen. xxxviii. 28, 30. And concerning the harlot Rahab,
who " tied a scarlet thread in the window, that the spies might
remember their promise," Josh. ii. 18, 21. Inasmuch as man
cannot be led away from evils and falses except by truths and
goods, which he has from the Word, therefore in the cleansing
of leprosy, the wood of cedar, scarlet and hyssop were applied,
Levit. xiv. 4 to 7 ; 49 to 52; for the leprosy is truth profaned,
thus falsified, n. 6963 ; to be cleansed from such profanation
and falsification is to be led by truths and goods, which are
from the Word. In like manner scarlet was applied for the
waters of separation and expiation [made] from a red heifer,
Numb. xix. 6 ; the waters of separation and of expiation also
signified purification and a withdrawing from evils and falses by
truths and goods derived from the Word. As most expressions
have an opposite sense, so also have double-dyed and scarlet,
and in this case they signify falses and evils, contrary to those
truths and goods, as in Isaiah, " If your sins be as thi?igs double-
dyed, they shall be white as snow, if they be red as scarlet, they
shall be as wool," i. 18 ; the case herein is as with the color of

810

EXODUS.

[Chap. xxv.

red, with blood, with flame, with fire, which in the genuine sense
signify the goods of love and of faith, but in the opposite sense
the evils contrary thereto.

9469. " And fine linen thread" — that hereby is signified truth
thence derived, namely, from good which is from a celestial ori-
gin, appears from the signification of linen, as denoting truth,
see n. 7601 ; and of fine linen, as denoting truth from the Divine
[being or principle], n. 5319, each truth in the natural man ;
the reason why fine linen thread denotes truth from a celestial
origin, is because of its whiteness and softness.

9470. " And wool of she-goats" — that hereby is signified the
good thence derived, namely, from the good of mutual love, ap-
pears from the signification of a she-goat, as denoting the good
of innocence in the external or natural man, see n. 3519, 7840,
and from the signification of wool, as denoting the truth of that
good ; but whereas good is signified and not truth, therefore in
the original tongue, it is not said the wool of she-goats, but only
6he-goats ; as also in other passages, as in the following in Exo-
dus, '• All the wise women brought spinning, blue, purple, scar-
let double-dyed, fine linen ; and they, whose heart impelled them,
spun she-goats" xxxv. 25, 26 ; where to spin she-goats, denotes
what was woven from the wool of she-goats. But that wool de-
notes truth from a celestial origin, which in itself is good, is
manifest in the passages in the Word where it is named, as in
Hosea, "She said, I will go after my lovers, that give my bread
and my waters, my wool and my linen f therefore I will return,
and will take my corn in its time, and will snatch away my wool
and my linen" ii. 5, 9. The subject treated of in this passage is
concerning the perverted church, who is there called mother;
the lovers, with whom she is said to have .committed whoredom,
are they v.ho pervert goods and truths; bread and waters are
the internal goods of love and truths of faith ; wool and linen
are the same, but external. And in Daniel, "il saw until the
thrones were cast down, and the Ancient of Days sat, His gar-
ment was as white snow, and the hair of his head was as clean-
woo/" vii. 9 ; where the subject treated of is concerning the vas
tation of the church as to every truth of faith, and concerning
its restoration by the Lord; a plenary vastation is signified by
the thrones being cast down ; the Ancient of Days is the Lord

to celestial good, 6uch as was in the most ancient church,
which was a celestial church, and in the Word is called ancient
Its external truth is signified by a garment which was as white
6iiow, and its external good is signified by the hair of the head,
which was as clean wool. In like manner in the Apocalypse,
''In the midst of theseven candlesticks was one like the Son ot
Man, his /lead ami Itairs were white as white wool, as snow," i.
13, 14. Such truth, which being a form of celestial good, isin
itself good, is also signified by wool in Ezekiel, "Damascus

9469—9472.]

EXODUS.

311

was thy merchant in wine of Heshbon and wool of Zachar?
xxvii. 18. And in Isaiah, "If your sins be as things double-
dyed, they shall be white as snow; if they be red as scarlet,
they shall be as wool" i. 18. Inasmuch as by the garments of
Aaron were represented such things as are of the Lord's spiritual
kingdom, thus the spiritual things which are of truth, therefore
his garments of holiness were of linen and not of wool ; for linen
is spiritual truth, but wool is celestial truth, which respectively
is good. On this account it is said in Ezekiel, "The priests,
the Levites, the sons of Zadoc, when they shall enter into the
gates of the interior court, shall put on garments of linen, neither
shall wool come upon them • caps of linen shall be upon their
heads ; breeches of linen shall be upon their loins," xliv. 15,17,
18. That the garments of Aaron also were not of wool but of
linen, is manifest from Levit. chap. xvi. 4, 32. From these con-
siderations it may be manifest, that linen signifies spiritual truth,
which is truth of the good of faith, but wool celestial truth,
which is truth of the good of love ; and since they who are in
the latter truth, cannot be in the former, for they differ as light
from the sun, and light from the stars, therefore it was ordained
that no one should put on a garment mixed of wool and linen,
Deut. xxii. 11. That such distinction exists between what is
spiritual and what is celestial, and that both are not together in
one subject, see what was cited above, see n. 9277.

9471. " And skins of red rams, and skins of badgers " — that
hereby are signified the truths and goods by which they are
kept together, appears from the signification of skins as denot-
ing things external, see n. 3540 ; and from the signification of
rams as denoting the spiritual things which are of truth, see n.
2830, 4170 ; and from the signification of red, as denoting good,
see n. 3300 ; thus the skins of red rams denote external truths
which are from good ; and from the signification of badgers, as
denoting goods. That badgers have this signification, is mani-
fest from this consideration, that in the Word, where truth is
treated of, good is treated of also, by reason of the heavenly
marriage oftruth and good, see n. 9263, 9314. Hence inas-
much as the skins of red rams signify external truths which are
from good, the skins of badgers signify the goods themselves.
The reason why they denote truths and goods by which they
are kept together is, because all external things keep together
[contain] internal tilings, whi'di is also here evident from the
use of those skins, in that they served for coverings, the skins
of badgers for coverings over things more holy than the skins
of rams, Exod. xxvi. 14; Numb. iv. 6, 8, 10, 11, 12, 14.

9472. " And shittim-wood " — that hereby are signified the
goods of merit which are from the Lord, thus of 'he Lord alone,
appears from the significati m of wood, as der ^ngthe good of
merit, see n. 1110, 2784, 2812, 494? *740. The j^ood of merit

EXODUS.

[Chap, xxv

is the good proceeding from the Divine Human [principle] of
the Lord, which is Christian good, or the spiritual good appei
taining to man ; this good is that by which man is saved ; foi
the good which proceeds from any other source is not, good, in-
asmuch as the Divine [being or principle] is not in it, thus nei
ther is heaven in it, consequently salvation is not in it. Shittim-
wood was wood of the most excellent cedar, and by cedar is
signified the spiritual principle of the church ; that shittim-wood
was a species of cedar, is manifest from Isaiah, " Itnill give in
the wilderness the cedar qfShitta/i, and the myrtle, and the wood
of the olive-tree," xli. 19 ; where the cedar of Shittah denotes
spiritual good, and the wood of the olive-tree celestial good. In-
asmuch as the good of merit, which is of the Lord alone, is the
only good which reigns in heaven, and which constitutes hea-
ven, therefore that wood was the only wood which was applied
to the construction of the tabernacle, by which heaven was re
presented ; as to the ark itself, in which was the testimony ; to
its staves f to the table on which was the bread of faces, and to
its staves ; to the poles for its habitation ; to the staves and to
the pillars of the covering ; also to the altar and its staves ; as
is manifest from verses 10, IS, 23, 28 of this chapter ; and from
verses 15, 26, 37 of the following chapter xxvi. ; and from 1, 6,
of chapter xxvii.

9473. "Oil for the luminary" — that hereby is signified the
internal good which is in mutual love and in charity, appears
from the signification of oil, as denoting the good of love, see n.
886, 4582, 463S ; and from the signification of luminary, as de-
noting mutual love and charity ; the reason why luminary de-
notes mutual love, is from flame, by which that love is signified ;
and the reason why it denotes charity, is from the heat and
light thence derived ; for spiritual heat is the good of charity,
and spiritual light is the truth of faith. It may be expedient
here briefly to say, what is meant by the internal good which is
in mutual love, awl in charity. Nothing exists from itself, but
from what is prior to itself, this is the case also with truth and
good ; that from which any thing exists is internal, and what
exists is its external ; all and singular the things that exist, are
circumstanced like cause and effect ; no effect can exist without
the efficient cause ; the efficient cause is the internal of the ef-
fect, and the effect is the external thereof; and they are circum-
stanced like endeavor [eonatus] and motion ; no motion can
exist without endeavor, insomuch that, when the endeavor
ceases, the motion ceases, wherefore the internal of motion is
endeavor, or the moving force. The case is similar with living
endeavor which is will, and with living motion which is action ;
no action can exist without will, insomuch that on the cessation
of will, the action ceases, wherefore the internal of action ia
will. From these considerations it is evident, that in all and sin-

9473, 9474.]

EXODUS

313

gular tilings there must be an internal, fliat they may exist, and
next that they may subsist, and that without an internal they
are not anything. So also it is with the good which is of love ;
unless internal good be in it, it is not good ; internal good in
the good of faith is the good of charity, which is spiritual good ;
but internal good in the good of charity is the good of mutual
love, which is celestial external good ; but internal good in the
good of mutual love is the good of love to the Lord, which also
is the good of innocence, this good is celestial internal good ;
but the internal good in the good of love to the Lord, or in the
good of innocence, is Divine Good Itself proceeding from the
Divine Human [principle] of the Lord, consequently is the Lord
Himself; this latter good must be in every good, that it may
be good ; wherefore there is not any good given, unless its in-
ternal be from that source; for unless its internal be from that
source, it is not good but evil, inasmuch as it is from the man
himself, and what proceeds from man is evil ; for man respects
himself in every good which he does, and also the world, thus
not the Lord, neither heaven ; if the Lord and heaven are
thought of by him, they are to him as means [or mediums]
subservient to his own honor and his own gain ; consequently
those goods are as whitened sepulchres, which outwardly ap-
pear beautiful, but within are full of the bones of the dead and
of all uncleanness, Matt, xxiii. 27, 29.

9474. " Spices for the oil of anointing " — that hereby are
signified internal truths which are of inaugurating good, appears
from the signification of spices, as denoting interior truths,
which are truths of internal good, of which we shall speak pre-
sently; and from the signification of oil, as denoting the good
of love, as above, n. 9473 ; and from the signification of anoint-
ing, as denoting inauguration to represent; for those things
which represented holy things, were anointed with aromatic oil,
and were thereby inaugurated, as is manifest from the following
words in Exodus, " Take unto thee spices, from things principal
[or chief], noble myrrh, aromatic cinnamon, sweet-smelling
calamus, cassia, oil of olive. Afterwards thou shalt make it oil
of the anointing of holiness, ointment of ointment, it shall be oil
of the anointing of holi?iess, with which thou shalt anoint the
tent and all its vessels, the candlestick and its vessels, the altar
of incense, the altar of burnt-offering, and all its vessels, and the
laver and its basis ; thus thou shalt sanctify those things, that
they may be the holy of holies. And thou shalt anoint Aaron
and his sons," xxx. 23 to 30. The reason they were holy when
anointed was, because they then represented holy things ;
whence it is evident that anointing was inauguration to represent.
The reason why anointing was made! y oil was because oil sig-
nified celestial good, and celestial go.' * is the good of lo 'efrom
Lord, -ad hence the gcod ;* o the Lord; tL'j ..v I ia

314:

EXODUS.

[Chap. xxv.

the very essential in all and singular the things of heaven and
eternal life. The reason why this oil was rendered odoriferous
by spices was, that what is grateful might be represented ; for
odors signify perception, and a delightful and sweet odor
grateful perception, see n. 925, 1514, 1517, 1518, 1519, 3577,
4624 to 4634, 4748. And whereas all perception of good is by
truth, therefore spices were applied, by which are signified
interior truths, n. 4748, 5621. It may be expedient briefly to
say further, why the oil of anointing, and also the incense,
were rendered sweet-smelling ; oil, as was said above, signifies
the good of love, and spice internal truth. The good which is
of love does not come to perception except by truths, for truth
is the testation of good, and also the revelation of good, and
may be called the form of good. The case herein is as with
the will and understanding appertaining to man, the will cannot
manifest itself except by the understanding, for the understand-
ing receives the good of the will, and declares it ; the understand-
ing also is the form of the will ; truth likewise appertains to the
understanding, and good to the will. From these considerations
it may be manifest, why the oil of anointing was made aromatic
[spicy], and also the incense ; but the difference is, that the
aromatic of the oil of anointing signifies the gratefulness of
internal perception, whereas the aromatic of incense signifies
the gratefulness of external perception ; for the aromatic of the
oil of anointing presented a sweet odor without 6inoke, thus
without external appearance, whereas the aromatic of incense
was with 6moke.

9475. " And for the incense of spices " — that hereby is sig-
nified for grateful perception, appears from the signification of
incense, as denoting the tilings of worship which are gratefully
perceived, as confessions, adorations, prayers, and the like ; and
from the signification of spices, as denoting the truths of faith
which are grateful because derived from good; for sweet odors,
so far as they are aromatic, signify what is grateful, and what-
soever is grateful is grateful from good by truths. Hence it is,
that by the incense of spices is signified the grateful perception
which is of truth derived from good. The spices of which that
incense was composed, are recounted, and its preparation is
described in these words, " Take unto thee spices, stacte and
onyc/m, and galbanum, slices, and j/ure frankincense, thou
shalt moke them an incense, salted, pure, holy : t/iou shall beat
of' it very small, and shalt give of it before the testimony in
the tent of the assembly, it shall be the holy qf holies unto
you, the incense shall be holy to thee for Jehovah," Exod. xxx.
34 to 37. The altar of burning of incense, and the burning the
incense itself is thus described : " Thou shalt make an altar of
the burning of incense, thou shalt cover it over with pure gold ;
thou shalt set it before the vail which is over the ark of the testimony

9475.]

EXODUS.

315

before the propitiatory, that Aaron may burn incense of spices
upon it every morning, when he shall adorn the lamps he shall
bum incense upon it, and between the evenings" Exod. xxx.
1 to 10 ; chap, xxxvii. 25 to the end ; chap. xl. 26, 27 ; and in
another place, u Whe?i Aaron shall enter into the holy, he sh-all
take a censer full of burning coals of fire from off the altar, and
his hands full of small incense of spices ; then he shall bring it
within the vail, so that he may give the incense upon the fire before
Jehovah, and the cloud of incense may cover the propitiatory
which is over the testimony," Levit. xvi. 12, 13. Inasmuch aa
by incense was signified such things of worship as are from
good by truths, such as are all things which are of faith
grounded in the good of love, therefore the fire from the altar
smoked ; for by the fire of the altar was signified the good of
Divine Love, n. 934, 4906, 5071, 5215, 6314, 6832, 6834, 68±9,
7324, 7852 ; wherefore when fire was taken elsewhere, they
were affected with a plague and died, Levit. x. 1, 2 : Numb,
iii. 4; for by fire elsewhere, or strange fire, was signified love
not divine. That such things as are of faith grounded in the
good of love and charity, such as are confessions, adorations,
and prayers, are signified by incense, is manifest from David,
" My prayers are accepted, incense before Thee," Psalm cxli. 2.
And in the Apocalypse, " The four animals and the twenty-four
elders fell down before the Lamb, having each of them harps,
and golden vials full of incense, which are the prayers of the
saints," v. 8. Again, " The angel having a golden censer, and
there was given to him much incense, that he should give it to
the prayers of all saints upon the golden altar which was before
the throne ; the smoke of incense ascended from the prayers of the
saints," Apoc. viii. 3, 4. The reason why such things are sig-
nified by incense is, because they are of the thought and thence
of the mouth, but the things that are of the affections and
thence of the heart are signified by meat-offering in Malachi,
" From the rising of the sun even to the setting, the name of
Jehovah shall be great amongst the nations, and in every place
shall incense be brought to My name and clean meat-offering,"
i. 11; and by a burnt-offering in Moses, "The sons of Levi
6hall teach Jacob Thy judgments, and Israel Thy law; they
shall put incense into Thy nose, and a burnt-offering upon Thine
altar, Deut. xxxiii. 10 ; where incense denotes such things as
are of the thought and mouth, and have respect to the truth of
faith ; and meat-offering and burnt-offering denote such things
as are of the affection and heart, and have respect to the good
things of love. Hence, in the opposite sense worship grounded
in the falses of faith is meant by burning incense to other gods,
Jer. i. 16; chap. xliv. 3, 5 ; and by burning incense to idols,
Ezek. viii. 11 ; chap. xvi. 18 ; and by burning incense to Baalim,
Hosea ii. 13.

316

EXODUS.

[Chap. xxv.

9476. "Onyx-stones and stones of fillings" — that hereby
are signified spiritual truths and goods in general, appears from
the signification of onyx-stones, as denoting the truths of faith
which are from love, or spiritual truths ; for the truths or
faith which are from love are spiritual truths ; and from the
signification of stones of fillings, as denoting the goods of faith
or spiritual goods. The reason why stones of fillings denote
the goods of faith, and onyx-stones the truths of faith, is,
because stones of fillings were for the breast-plate, and by the
breast-plate upon the ephod was signified the good of faith or
spiritual good; but the onyx-stones were upon the slibnlders of
the ephod, and by the shoulders of the ephod are signified the
truths of faith or spiritual truths. That by precious stones
in the Word are signified the truths and goods of faith, or
spiritual truths and goods, see n. 114, 643, 3S58, 6335, 6640.
And whereas the goods and truths of faith are signified by
precious stones, by the same stones are also signified intelli-
gence and wisdom, for intelligence is from the truths of faith,
and wisdom from the goods of faith. So in Ezekiel, " Full of
wisdom, and perfect in beauty, thou hast been in Eden, the gar
den of God, every precious stone was thy covering, the ruby,
the topaz, the diamond, the tarshish, the onyx-stone" xxviii.
12, 13, 15 ; speaking of the king of Tyre, by whom is signified
'ntelligence derived from the knowledges of the truth of faith,
n. 1201.

9477. " For the ephod and for the breast-plate" — that hereby
is signified which might be for a covering to things celestial
both external and internal, appears from the signification of an
ephod, as denoting that which covers celestial good ; for by
Aaron, as chief-priest, was represented the Lord as to the good
of love ; by his garments, and especially by the ephod, was
represented the truth of faith, which is from the good of love.
The good of love is celestial, and the truth of faith is its cover-
ing, for truths cover goods ; wherefore truths are signified in
the Word by garments, n. 4545, 5248, 5319, 5954, 9093, 9212 ;
for the celestial things, which are of the good of love, in heaven
are represented naked, wherefore they who are of the Lord's
celestial kingdom appear naked ; but they who are of the
spiritual kingdom, which are they who by the truths of faith
are introduced of the Lord into the good of charity, appear
clothed with garments. This latter kingdom is beneath the
celestial kingdom, and what is beneath is a covering to what
is above ; for what is inferior is exterior, and what is superior
is interior, n. 2148, 3084, 4599, 5146, S325. Hence it is evi
dent, what is signified by the ephod, when by Aaron the Lord
i6 represented as to the Divine Celestial [principle]. That priests
represented the Lord as to Divine Good, and kings as to Divine
Truth, see n. 6148. But it is to be noted, that by the epkod

9476—9479.]

EXODUS.

317

was signified a covering for external celestial things, and by
the breast plate a covering for internal celestial things ; but
more will be said on these subjects in what follows, where tho
ephod, and the breast- plate, in which was the urim and thura-
mim, are treated of.

9478. Verses 8, 9. And let them make for Me a sanctuary,
that I may dwell in the midst of them. According to all that
I show thee, the form of the habitation, and the form of all
the vessels thereof, and so shall ye m.ake [it]. And let them
make for Me a sanctuary, signifies a representative of the Lord,
thus of heaven. That I may dwell in the midst of them,
signifies thence the presence of the Lord in the representative
church. According to all that I show thee, the form of the
habitation, signifies a representative of heaven where the Lord
is. And the form of the vessels thereof, signifies a represen
tative of all celestial and spiritual things which are from Him.
And so shall ye make [it], signifies a certain and genuine rep-
resentative.

9479. "And let them make for Me a sanctuary" — that
hereby is signified a representative of the Lord, thus of heaven,
appears from the signification of a sanctuary, as denoting the
Lord, and as denoting heaven, but in this case denoting a repre-
sentative of the Lord and of heaven, inasmuch as the tabernacle
was made of wood, and covered about with curtains, which
"^•ld not be a sanctuary except by representation : for a sanc-
tuary is the Holy [principle] Itself, and nothing is Holy but
the Divine [principle] alone, thus the Lord alone, n. 9229.
The reason why heaven is a sanctuary is, because heaven is
heaven from the Divine [being or principle] there, for the
angels who are there, so much as they lwe from the Divine
[principle] of the Lord, so much they cOEbt/tute heaven, but
so much as they have from themselves, so .v ch they do not
constitute heaven ; hence it is evident how it is understood,
that the Lord is all in all of heaven. That the Lord dwells in
His own, thus in the Divine [principle] with the angels, thus
in heaven, see n. 9338. That a sanctuary in the supreme sense
is the Lord, because He alone is holy, and that alone is holy
which proceeds from Him ; also that a sanctuary is heaven, and
likewise the church ; and that sanctuaries are those things
which are in heaven and in the church from the Lord, is mani-
fest from the passages in the Word, where a sanctuary and
Sanctuaries are spoken of, as in Ezekiel, " The Lord Jehovah
said, I will disperse them into the lands, and will be to them
for a little sanctuary in the lands whither they shall come/'
xi. 16 ; where sanctuary denotes the Lord Himself, for the
Lord Jehovah in the Word is the Lord, n. 9373. And in
Isaiah, " Look forth from the heavens, and see from the habi-
tation of Thy holiness," lxiii. 15. And in Jeremiah, "As a

tuary denote heaven. And in Isaiah, " It is not far off, but
Thon wilt possess the people of Thy holiness, our enemies have
trodden down Thy sanctuary" lxiii. 18. And in Jeremiah,
"The nations have come into His sanctuary" Lam. i. 10.
Again, "The Lord hath forsaken His altar, lie hath abominated
His sanctuary,1" Lam. ii. 7. And in Ezekiel, " The Lord Je-
hovah hath said, behold I am about to profane My sanctuary.
the magnificence of your strength, the lesire of your eyes,'-
xxiv. 21. And in Moses, u I will give your cities for a waste,
and will desolate your sanctuaries," Levit. xxvi. 31. In these
passages a sanctuary denotes the church, and sanctuaries de-
note the things which arc of the church. From these considera-
tions it is manifest, from what ground it is that the tabernacle
is called a sanctuary, namely, from this, that by it was repre-
sented heaven and the church, and that by the holy things
therein, were represented the Divine things which are from the
Lord in heaven and in the church.

94S0. "That I may dwell in the midst of them "— tha*
hereby is signified hence the presence of the Lord in the churcl
representative, appears from the signification of dwelling in
the midst, when said of the Lord, as denoting His presence, for
by dwelling is signified to be and to live, n. 1293, 3613, 4451 ;
hence to dwell in the midst, denotes to be and to live present.
The reason why it denotes in the church representative is,
because the presence of the Lord with that people was not in
the internal things, which are of love and faith, but only in the
external things which represented those internal things. What
the quality of that presence was, 6ce n. 4311, and what is cited,
n. 9320, 93S0.

9481. " According to all that I show to thee the form of
the habitation " — that hereby is signified a representative of
heaven wliere the Lord is, appears from the signification of the
form of a habitation, as denoting a representative of heaven,
for a form denotes what is representative, and a habitation
denotes heaven. The reason why a form denotes what is repre-
sentative is, because Divine things in the heavens are also pre-
bented visible in form ; those visible things are representative :
and that a habitation denotes heaven, where the Lord is, 6eo
n. 8269, 6309. What sort of representatives appear in heaven,
is manifest from the prophets, as from John, in the Apocalypse,
where mention is made of candlesticks, chap. i. 12, and, of a
throne, vrith twenty-four thrones around it, and of four animals
before the throne, chap. iv. 2, and following verses; and of
a book with seven seals sealed, chap. v. ;and of horses going forth

clothed, with vials, chap. ix. x. xv. ; and of a white horse, chap.

when the seals

9480, 9481.]

EXODUS.

319

xix. ; and lastly of the New Jerusalem, whose walls, gates,
foundation, height, breadth, and length, are described, chap,
xxi. xxii. Similar things are also mentioned by the other
prophets. All these things are representatives, such as con-
tinually appear before the angels in the heavens, and present in
a visible form the Divine celestial things which are of the good
of love, and the Divine spiritual things which are of the go^d
of faith. Such things in the sum were represented by the taber-
nacle, and by those things which were in the tabernacle, as
by the ark itself, by the table on which was bread, by the altar
of incense, by the candlestick, and by the rest of the things,
which, inasmuch as they were the forms of Divine celestial and
spiritual things, therefore when they were seen by the people,
at the time they were engaged in holy worship, on such occa-
sions were presented in heaven such things as were represented,
which, as was said above, were the Divine celestial things
which are of the good of love to the Lord, and the Divine spir-
itual things which are of the good of faith to the Lord. Such an
effect in heaven had all the representatives of that church. It is
to be noted, that spirits and angels are always attendant on man,
and that man cannot live without them; in like manner that by
them man has connexion with the Lord, and that thereby the hu-
man race subsists, and also heaven. Hence it may be manifest for
what end the representatives, and also the rituals of the church
with the Israeli tish nation were instituted ; also for what end
the Word is given, wherein all things, which are in the sense
of the letter, correspond to the Divine things which are in
heaven, thus wherein all things represent, and all expressions
signify. Hence man has connexion with heaven, and by
heaven with the Lord ; without which connexion he would
have no life at all, for without connexion with the very esse of
life, from whom is all the existere of life, no one has life. But
these things are not apprehended by those who believe that life
is in the man himself, and that man lives without spirits and
angels, thus without influx through heaven from the Divine
[being or principle] ; when yet every thing unconnected with
the Divine [being or principle] perishes and becomes none, and
nothing can in any case exist, without what is prior to itself,
thus without the Divine [being or principle], which is the first,
and the veiy esse from Itself or Jehovah, consequently neither
can it subsist, for to subsist is perpetually to exist. Inasmuch
as habitation signifies heaven, where the Lord is, it also signi-
fies the good of love and of faith, for these constitute heaven.
And whereas all good is from the Lord, and heaven is called
heaven from love and faith in the Lord, hence also habitation,
in the supreme sense, signifies the Lord, as is evident from
Isaiah, chap, lxiii. 15 ; Jcr. xxv. 30 ; Ezek. chap, xxxvii. 26,
27 ; Psalm xxvi. 8 ; Psalm xliii. 3 ; Psalm xc. 1 ; Psalm xci. 9 ;

320

EXODUS.

[Chap. xxv.

Exod. xv. 13 ; Bent. xii. 5 ; and in other places. Hence it is
manifest, that the tabernacle was called the sanctuary and
habitation of Jehovah from this ground, that the things above-
mentioned were representative.

91S2. " And the form of all the vessels thereof" — that hereby
is signified a representative of all celestial and spiritual things
which are from the Lord, appears from the signification of a
form, as denoting a representative, as just above, n. 91S1 ; and
from the signification of vessels, as denoting truths, see n.
3068, 3079, 3316, 3318, in this case celestial things and spirit-
ual things which are from the Lord, for by vessels are meant
ail things which were in the tabernacle, and constituted it ; by
which are signified celestial and spiritual things, when by the
tabernacle itself is signified heaven, where the Lord is, n. 9479,
and by the testimony which was in the ark, the Lord Himself.

9183. " And so shall ye make [it] " — that hereby is signified
a certain and genuine representative, appears from the significa-
tion of so making, when it is again said, and becomes a closing
period, as denoting what is certain and genuine.

9181. Verses 10 to 16. And let them make an ark of shittim-
wood, two cubits and a half the length thereof, and a cubit and
a half the breadth thereof, and a cubit and a half the height
thereof. And thou shalt cover it over with pure gold, from
within arid from without shalt thou cover it over : andthou shalt
make above it a border of gold round about. And thou shalt
cast for it four rings of gold, and shall give them upon the four
corners thereof / and two rings upon its one side, and two rings
upon its other side. And thou shalt make staves of shittim-wood,
and shalt cover them over with gold. And thou shalt bring the
staves into the rings upon the sides of the ark, to carry the ark
in them. In the rings of the ark shall be staves, neither shall
they be removed from it. And thou shalt give to the ark the
testimony wh ich I will give to thee. And let them make an ark,
signifies the inmost heaven. Of shittim-wood, signifies justice.
Two cubits and a half the length thereof, signifies every thing
as to good. And a cubit and a half the breadth thereof, sig-
nifies what is full as to truth. And a cubit and a half the
height thereof, signifies what is full as to degrees. And thou
shalt cover it over with pure gold, signifies all those things to bo
founded on good. From within and from without thou shalt
cover it over, signifies everywhere. And thou shalt make over
it a border of gold round about, signifies termination derived
from good, lest they should be approached and hurt by evils.
And thou shalt cast for it four rings of gold, signifies Divine
Truth conjoined to Divine Good, which is everywhere round
about. And thou shalt give them upon its four corners, signi-
fies firmness. And two rings on the one 6ide of it, and twe
Ollgb ou the other side of it, signifies the marriage of truth with

9482—9485.]

EXODUS.

321

good, and of good with truth. And thou shalt make staves of
shittim-wood, signifies power thence derived. And shalt
cover them over with gold, signifies good everywhere. And
thou shalt bring the staves into the rings, signifies the power
of the Divine Sphere. Above the sides of the ark, signifies in
ultiraates. To carry the ark in them, signifies thus the existence
and subsistence of heaven. In the rings of the ark shall be
staves, signifies that power consists of the Divine sphere of good
and truth. They shall not be removed from it, signifies for ever
without change. And thou shalt give to the ark the testimony,
signifies Divine Truth, which is the Lord in heaven. Which I
will give to thee, signifies its representative.

9485. "And let them make an ark" — that hereby is sig-
nified the inmost heaven, appears from the signification of an
ark, as denoting the inmost heaven, for by the testimony or
the law in the ark, is signified the Lord, by reason that the
testimony is Divine Truth, and Divine Truth is the Lord in
heaven, see below, n. 9503 ; hence now the ark signifies the
inmost heaven ; wherefore it was most holy, and by the people
was worshiped for Jehovah, for they believed that Jehovah dwelt
there and amongst the cherubs, as is manifest from David, "We
have heard in Ephrata ; we will enter into his habitation ; we
will bow down ourselves to the stool of His feet ; arise Jehovah
to rest, Thou and the ark of Thy fortitude" Ps. exxxii. 6,7, 8,
treating of the Lord, where Ephrata is Bethlehem, where the
Lord was born, Micah v. 2 ; Matthew ii. 6. Habitation denotes
heaven, where the Lord is ; Thou and the ark of Thy fortitude,
denotes the Lord and His representative. That the ark is a
representative of the Lord is evident from Jeremiah, "I will
bring you back to Zion ; in those days they shall say no longer
the ark of the covenant, neither shall it come up upon the heart,
neither shall they make mention of it, neither shall they desire
it, neither shall it be any more repaired ; in that time they shall
call Jerusalem the throne of Jehovah, and all nations shall be
gathered together to it, on account of the name of Jehovah [toj
Jerusalem," iii. 14, 16, 17 ; where the subject treated of is con-
cerning a New Church, the representative of the former church,
which representative was then to be abolished, is meant by the
ark, which was not to be spoken of any more, neither to come
up upon the heart, neither to be repaired. Jerusalem, to which
the nations were to be gathered together, is that New Church
hence it is evident, that by the ark is signified a representative
of the Lord, and of the worship of Him in the church ; the samo
as by what was perpetual, and by the habitation of the sanc-
tuary in Daniel, chap. viii. 11. That the ark was worshiped
instead of Jehovah by the Israelitish and Jewish people, and
that it was believed that He dwelt there, and between the
cherubs, is evident from the second book of Samuel, " David

VOL. IX. 21

322

EXODUS.

[Chap. xx>.

made the ark of God to comeup, the name of which is called the
name of Jehovah Sabaoth, sitting on the cherubs above it" vi. 2.
And in Moses, " When the ark journeyed, Moses said, arise
Jehovah, let thy foes be dispersed ; when it rested, he said,
return Jehovah, the myriads of the thousands of Israel," Numb,
x. 33 to 36. The reason why the inmost heaven was signified
by the ark was, because by the whole tabernacle or tent was
represented the universal angelic heaven, its ultimate by the
court, its middle by the habitation where the priests ministered,
and the inmost by the habitation within the vail, where the ark
was, in which was the testimony.

9486. " Of shittim-wood" — that hereby is signified justice,
appears from the signification of shittim-wood, as denoting the
good of merit, which is of the Lord alone, see above, n. (j4l2 ;
thus also justice, which is the good of merit. For the Lord from
His own proper power reduced the universal heaven into order,
and subjugated the hells, and at the same time, and on the same
occasion made the Human [principle] in Himself Divine, hence
He has merit, and justice; wherefore the only good which
reigns in heaven, and which constitutes heaven, is the good of
merit and the justice of the Lord, thus His Divine Human
[principle], for this was made merit and justice. That those
things were done by the Lord from His own proper power, is
manifest from Isaiah, " Who is this who cometh from Edom ?
1 wiw speak injustice, great to save f I have trodden the wine-
press alone, and of the people there was not a man with Me :
I looked around, but there was none to help : and I teas amazed,
but there was none to support; therefore My ocvn arm brought
salvation to Me," lxiii. 1 to 5. Again, '* He saw that there
was not a man, and he was amazed that there was none to inter-
cede : therefore His own arm brought salvation to Him, and His

ustice stirred Him up l He put 071 justice as a coat of mail" lix.

16, IT. And in Jeremiah, '■'This is His name, which they shall
call Him, Jehovah our justice" xxiii. 6; chap, xxxiii. 15, 16.
And in John, " I lay down My soul, and I will take it again,
no o?ie taketh it away from Me, I lay it down of Myself ; /have
power to lay it down, and I have power to take It again," x.

17, IS From these passages it is evident that, the Lord, as to
the Divine Human [principle], has merit and justice from Him-
self; inasmuch as by the ark is signified heaven where the Lord
is, therefore for its construction shittim-wood was applied, by
which that g*>od is signified; for by wood in general is signified
good, n. 643, 3720, 8354 ; wherefore they who place merit in
works, appear in the other life to cut wood, beneath which there
is something of the Lord, n. 1110, 4943, 8740 ; hence by cutting
the wood of the burnt-ofterings, is signified the good of merit,
or the good which is of works, n. 2784, 2812.

9487. "Two cubits and a half the length thereof "—thai

use, 9m.]

EXODUS

323

hereby is signified every thing as to good, appears irom the sig-
nification of two and a naif, as denoting what is much and full,
and when concerning the Divine [being or principle], denoting
all. The reason why two and a half denote what is much and
what is full is, because that number signifies the like with
five, with ten, with a hundred, and with a thousand, for the
double of two and a half is five, and the double of five is ten,
and ten times ten is a hundred ; for the numbers doubled and
multiplied, signify the same with the simple numbers of which
thev are compounded, n. 5291, 5335, 5708, 7973. That the
number five denotes what is much, and what is full, see n.
57PP-, 5956, 9102 ; that ten in like manner, n. 3107, 4638 ; that
also a hundred, n. 2636, 4400 ; and a thousand, n. 2575, 8715 ;
r.ence it i? that those numbers, when they have reference to
the Divine [being or principle], denote all ; and from the sig-
nification of length, as denoting good, see n. 1613, 8898.
That length in the Word signifies good, and breadth truth,
may seem a paradox, but still it is so ; the cause originates in
this, that all and singular things in the Word, signify such
things as are of heaven and the church, thus such things as
have reference to the good of love, and to the truth of faith ;
concerning these things it is impossible that any thing of space,
such as length an<i breaduh A.volve, can be predicated, but
instead of space the state of the esse, which is the state of
good, and hence the state of the existere, which is the state of
truth ; in heaven also spaces are appearances derived from
those states, n. 4882, 9440; from which considerations it may
be manifest, that things are signified by measure and dimen-
sions in Ezekiel, chap. xl. to xlvii. ; where the subject treated
of is concerning the new temple, and concerning the new
earth ; consequently in this case, where the subject treated of
is concerning the ark, concerning the habitation, and con-
cerning the court, concerning the tables there, and concerning
the altars ; in like manner where the temple of Jerusalem is
treated of. And by the holy Jerusalem descending from heaven
being four square, its length as great as its breadth, Apoc. xxi.
16, and Zech. ii. 1, 2 ; for by Jerusalem is signified the New
Church, and by its mensuration as to length the quality of good, ■
and as to breadth the quality of truth. That by breadth is sig-
nified truth, is very manifest in David, " In straitness I have
invoked Jah, lie answers me in breadth" Ps. cxviii. 5. Again,
" Thou hast made my feet to stand in the breadth " Psalm xxxi.
8. And in Isaiah, " The extensions of the wings of Ashur
shall be the fullness of the breadth of the land" vii. 8. And in
Habakkuk, "I stir up the Chaldeans, a nation bitter and swift,
walking into the breadths of the land" i. 6 ; where to walk in-
to the breadths of the land, when it is said of the Chaldeans,
denotes to destroy the truths of faith.

324

EXODUS.

[Chap, xxt.

9488. " And a cubit and. a half the breadth thereof"- -that
hereby is signified what is full as to truth, appears from the
signification of one and a half, as denoting what is full. The
reason why this number signifies what is full is, because three
signify what is full, for the half of a number signifies the same
with its whole, inasmuch as a number multiplied retains the
same signification with the simple number from which it arises
by multiplication, see n. 5291, 5335. That three denotes what
is full, see n. 2788, 7718, 9198 ; and that all numbers in the
"Word signify things, see n. 482, 487, 575, 647, 648, 755, S13.
1963, 1988, 2075, 2252, 3252, 4264, 4495, 4670, 5265, 5291,'
5335, 5708, 7973, 9175 ; and from the signification of breadth,
as denoting truth, see just above, n. 9487.

9489. " And a cubit and a half the height thereof " — that
hereby is signified what is full as to degrees, appears from the
signification of height, as denoting degrees as to good and as
to truth. The reason why height has this signification is, be-
cause all good and truth thence derived proceeds from the Lord,
and the Lord is in the Highest, and is therefore called the
Highest, n. S153, for He is the Sun of Heaven, n. 5097, 8S12,
and the Sun is above the heavens, and is the centre from which
the universal heaven, which is beneath, exists and subsists. All
heights in heaven, from its Sun as the centre, are the differ-
ences of good and the truth thence derived ; hence they who
are :n the inmost heaven, are nearer to the Lord, because in the
good of love to Him, thus in a good superior to the rest ; they
who are in the middle heaven are more distant thence, because
they are in inferior good, and still more so they who are in the
ultimate heaven ; but they who are in hell are altogether remote
from the Lord, because in evil and the false thence derived ;
these latter do not even look at the Sun, but backwards from
the Sun ; wherefore they appear, when they are inspected by
the angels, in an inverted situation, with the feet Howards and
the head downwards. Inasmuch now as distances and spaces
in the other life are appearances according to states of good and
of truth thence derived, n. 9440, therefore height in the spi-
ritual sense signifies degrees as to good and as to truth, or de-
grees from the Highest, who is the Lord, thus Divine Good
Itself. Hence it is manifest what is signified by height in the
following passages, as in Jeremiah, " They shall come and sing
in the height of Zion, and 6hall flow together to the good of
Jehovah, and their soul shall be as a watered garden,1' xxxi. 12;
where the height of Zion denotes celestial good, which is a
good above spiritual good ; inasmuch as height denotes good,
therefore it is said that they shall flow together to the good of
Jehovah. And in Ezekiel, " Ashur is a cedar in Libanus, his
height was made high, and his branches were made long by
many waters; he was beautiful in his greatness, by tht LngthoJ

9488— 9491.J EXODUS. 325

his branches" xxxi. 3, 5 ; where Ashur denotes the rational
principle illustrated, a cedar in Libanus denotes the Spiritual
Church, its height denotes the degree of good. Again, in the
same prophet, " In the mount of the height of Israel will 1 plant
Him," xvii. 23. Again, " In the mountain of My holiness, and
in the mountain of the height of Israel, all the house of Israel
shall serve Me," xx. 40 ; where the mountain of the height of
Israel denotes the highest degree of good and of truth thence
derived, appertaining to those, who are of the Spiritual Church.
Inasmuch as most of the expressions in the Word have an oppo
site sense, so also has height, and in that sense signifies the
evil of self-love, thus elation of mind, as Isaiah xiv. 14 ; Ezek.
xxxi. 10, 14 ; chap, xxxii. 5 ; Amos ii. 9 ; and in several other
passages. A further reason why height denotes degrees as to
good and the truth thence derived is, because what is high sig-
nifies what is internal, and good is perfect according to degrees
towards things interior. That what is high denotes what is in-
ternal, see n. 1735, 2148, 4210, 4599.

9490. " And thou shalt cover it over with pure gold " — -that
hereby is signified that all those things were to be founded upon
good, appears from the signification of covering over, when
concerning heaven, which is signified by the ark, as denoting to
found, of which we shall speak presently ; and from the signi-
fication of gold, as denoting good, seen. 113, 1551, 1552, 5658,
6914, 6917. The reason why to cover over denotes to found is,
because the good proceeding from the Lord as a Sun (for heat
from the Sun is the good of love) encompasses not only heaven
in general, but also the heavenly societies which are in heaven
in particular, and likewise every angel in singular, and thereby
defends from the irruption of evil out of hell ; what in heaven
encompasses, the same founds, for it leans or rests upon it as a
house on its foundation, and as the extremes of body on the
air and ether pressing about them ; for it is what terminates, in-
cludes, and contains, consequently what supports and sustains.
From these considerations it is evident, that by covering over
is signified to found, and by covering over with gold to found
upon good.

9491. " From within and from without thou shalt cover it
over" — that hereby is signified everywhere, appears from the
signification of from within and from without, as denoting
everywhere, namely, round about, for it is said thou shalt cover
it over ; for within was shittim-wood, which was covered over
with gold, and by shittim-wood is signified the essential good
proceeding from the Lord's Divine Human [principle], n. 9472,
9486; but from without and from within was gold, by which
ako is signified good, but such as appears before the sense, thus
respectively external. By everywhere round about from within
and from without, when concerning heaven, which is signified

326 EXODUS. [Chap, xx*

by the ark, is meant heaven in general, and every heavenly so-
ciety in particular ; heaven in general is from without, and the
heavenly societies are from within, because they are within
heaven.

9492. " And thou shalt make upon it a border of gold round
about" — that hereby is signified termination derived from good
lest they should be approached and hurt by evils, appears from
the signification of a border, as denoting a termination, of which
we shall speak presently ; and from the signification of gold, as
denoting good, see just above, n. 9490. The reason why it de-
notes lest they should be approached and hurt by evils is, because
good proceeding from the Lord protects those who are in heaven,
lest they should be approached and hurt by evils which are from
hell ; for the hells continually breathe evil, and attempt to de-
stroy heaven, n. 8295, whence there appears there as an effer-
vescence, and as an ebullition, n. 8209. For in the minds of
those who are in the hells reside hatred against the neighbor,
and hatred against God, wherefore they are seized with madness
when they perceive the blessedness of the well-disposed, n. 1974;
but the good proceeding from the Lord which encompasses
heaven in general, and the heavenly societies and singular the
angels there in particular, protects and represses the assaults,
and this continually ; that a sphere of endeavors to do ill and
to destroy is perpetual from the hells, and a sphere of endea-
vors to do good and to protect is perpetual from the Lord,
6ee n. 8209. This terminating good, by which the Lord pro-
tects heaven, is signified by the border of gold round about the
ark.

9493. " And thou shalt cast for it four rings of gold" — that
hereby is signified Divine Truth conjoined to Divine Good,
which is everywhere round about, appears from the signification
of rings, as denoting the conjunction of good and truth, in thlfe
case of Divine Truth with Divine Good, because by the ark is
signified heaven where the Lord is, see beneath, n. 9496. Tho
reason why the rings were four is, because by that number is
signified conjunction, n. 168(5, 8877, and the reason why they
were of gold is, because by gold is signified good, n. 113, 1551,
1552, 5658, 6914; and good is that to which truth is conjoined,
for good is as ground, and truth as seed.

9494. "And thou shalt give them upon the four corners" —
that hereby is signified firmness, appears from the signification
of corners, as denoting strength and firmness. The reason why
corners have this signification is, because in them is the greatest
resistance, and also the connexion of the whole. Inasmuch as
corner denotes strength and firmness, such as is that of Divine
Truth from Divine Good, therefore the Lord is called the stone
of the corner in David, "77<e stone, which the builders rejected,
VB made into the head of the earner" Psalm cxviii. 22 ; Matt.

9492—9496.] EXODUS. 32

xxi. 42. And in Zechariah, " Out of Judah shall be what is of
the corner, out of Him the nail, and out of Him the bow of
war," x. 4. Also in Isaiah, " The Lord Jehovah shall lay in
Zion a stone of probation, a corner, of price, of a foundation
founded," xxviii. 16, where in like manner corner denotes firm-
ness of doctrine grounded in truth which is from good. And
in Jeremiah, " Neither shall they take from thee a stone for a
corner, and a stone of foundations," li. 26. Inasmuch as by
corners is signified firmness, therefore horns were set over the
four corners of the altar, concerning which it is thus written in
Moses, " Thou shalt make the horns of the altar over the four
corners, out of itself shall be its horns," Exod. xxvii. 2. That
horns denote the power of truth from good, thus strength and
firmness, see n. 2832, 9081. By corners is also signified
strength and power in Jeremiah, " A fire hath come forth out
of Heshbon, which hath devoured the corners of Moab," xlviii.
.45. And in Moses, "A star shall arise out of Jacob, and a
sceptre shall arise out of Israel, vjhich shall bruise the corners
of Mbab" Numb, xxi v. 17. Moab, whose power was to be de-
stroyed, denotes those who adulterate the goods of the church,
n. 2468 ; their corners denote the power of the false derived
from adulterated goods. Inasmuch as corners denote power
and strength, therefore they who are not in the power of truth
from good, are called corners cut off, Jer. ix. 26 ; chap. xxv. 23.
What is signified by corners, when by them are meant the
quarters of the world or the winds, see below, n. 9642.

9495. " And two rings upon its one side, and two rings
upon its other side " — that hereby is signified the marriage of
truth with good and of good with truth, appears from the signi-
fication of rings, as denoting the conjunction or marriage of
good with truth, as above, n. 9493, which marriage is reciprocal,
namely, of truth with good and of good with truth ; an idea of
this marriage may be had from the conjunction of the heart and
of the lungs ; the heart conjoins itself with the lungs, and
the lungs in turn with the heart, for the heart from its right
auricle sends forth blood into the lungs, and the lungs remit it
in turn into the heart, but into its left auricle, and so continu-
ally. Such also is the marriage of good with truth, and of
truth with good in heaven, where also the heart corresponds to
the good which is of love, and the lungs to the truth which is
of faith, n. 3883 to 3896, 9300. The reason why two rings
were to be on one side, and two rings on the other side, was
because two signify conjunction, n. 1686, 5194, 8423, and side
signifies the good which is to be conjoined to truth, that hence
may be derived the power treated of in the article which now
follows.

9496. " And thou shalt make staves of shittim-wood " — that
hereby is signified power thence derived, appears from the sig-

328

EXODUS.

[Chap. xx\.

nification of staves, as denoting the power which is of truth
from good, of which we shall speak presently ; and from the
signification of shittitn-wood, as denoting the good of merit
which is of the Lord alone, see above, n. 9172, 94S6. It may
be expedient here to say from what ground it is that by the ark
and the habitation could be represented heaven, and in this
case by the border of the ark, termination ; by the corners,
firmness ; by the rings, the conjunction of good with truth,
and by the staves, power. It has been shown that universal
nature, thus all and sittgular the tilings therein which are in
order, are representative of the Lord's kingdom, that is, of
heaven, and of the heavenly things therein, n. 9280. It has
been also shown, that the universal heaven resembles one man,
and that on this account heaven is called the Gkand Man, n.
9276 ; from which considerations it now follows, that all the
forms, by which heavenly things are represented, have refer-
ence to the human form, and have a signification according to
their congruity with that form. Hence now it is evident from
what ground it is, that when the ark signifies heaven where the
Lord is ; the border of the ark signifies termination ; the sides,
goud with which truth is to be conjoined ; the corners, firmness ;
the rings, conjunction itself; and the staves, power. For the
staves have reference to the arms appertaining to man, whence
also they signify the like with arms ; the rings have reference to
the ginglynioid articulations by which the arms are conjoined
with the breast ; the angles to the eminences themselves,
where that conjunction is effected ; the sides, to the pec-
toral or thoracic part ; the border to the circumference in which
is termination. Hence it may be manifest, that by staves is
signified power, as by arms ; that arms and hands denote power,
eee n. 878, 4931 to 4937, 5327, 6292, 6947, 7188, 7189, 7205,
7568, 7673, 8050, 8153, 8281, 9025, 9133; and that by the
sides is signified the like as by the pectoral or thoracic part of
che body, namely, good, for in that part are the heart and the
l ings: and by the heart is signified celestial good, and by the
lungs spiritual good, n. 3S83 to 3S96, 9300. Hence it is evi-
dent that the rings signify the same as the ginglymoid ar-
ticulations of the breast with the shoulders, and of the shoul-
ders with the arms, namely, the conjunction of good with truth ;
and that by corners is signified firmness, for the strength of
the body there puts itself forth, which strength and power exists
by the arms. From these considerations it may be manifest,
from what gruund it is, that natural forms not alive represent
similar tilings with living forms, or with forms in the human
body, namely, that it is from this ground, because heaven re-
sembles one man, and the things which are in heaven have re-
ference to those things which appertain to man, as may be seen
from what has been largely shown concerning the correspond

9497, 9498.]

EXODUS.

329

ence of man with the Gkand Man or with heaven, see what is
cited, n. 9276. As the staves, by which the aik was carried,
signified power, so also the staves [or bars], by which the gates
of cities were strengthened, as is manifest from the following
passages, " The sword falls into his cities, and consumes his
staves [or bars]," Hosea xi. 6. Where the sword den. res
truth combating against the false ; cities denote doctrinals :
staves denote power. And in Isaiah, " For your sakes I have
sant to Babel, and will cast doivn all the staves" xliii. 14. And
in Jeremiah, "The mighty ones of Babel sit in the fortifications,
their povier is given toforgetfulness, Ids staves are broken" li. 30.
And in Amos, " I will brcat 'he staves of Damascus" i. 5. And
in Isaiah, "I wi)1 bveal: in pieces the gates of brass, and cut in
sunder the staves [or bars'] of iron" xlv. 2. In like manner in
David, Psalm cvii. 16. And in Jeremiah, " They have no gates,
they have no staves [or bars], they dwell solitary," xlix 31.
And in Ezekiel, "They all dwell without a wall, they have
neither staves nor gates" xxxviii. 11. And in Jeremiah, " Her
gates are sunk into the earth, He hath destroyed and broken in
pieces her staves" Lam. ii. 9. And in David, " Praise thy God,
O Zion, for he strengthened the staves of thy gates" Psalm
cxlvii. 12, 13. In these passages cities signify doctrinals, n,
2450, 2712, 3216, 4492, 4493 ; gates signify firmness and pro-
tection, and staves [or bars] the power which is of truth derived
from good ; that all power is of truth, but of truth which is
from good, see n. 6344, 6413, 8200, 8304, 9133, 9327, 9410.

9497. " And thou shalt cover them over with gold " — that
hereby is signified good on all sides, appears from the signifi-
cation of covering over, as denoting to encompass, thus on all
sides; and from the signification of gold, as denoting good,
see above, n. 9490.

9498. " And thou shalt bring the staves into the rings '
that hereby is signified the power of the Divine Sphere, al
pears from the signification of staves, as denoting power, sec
just above, n. 9496 ; and from the signification of rings, a»-
denoting Divine Truth conjoined to Divine Good, which is o\
every side round about, see also above, n. 9493, thus the Divim.
Sphere, which encompasses and includes heaven in general, and
the heavenly societies, and the angels themselves in particulai.
according to what was before shown, n. 9490, 9493. For the
Divine Truth proceeding from the Divine Good of the Lord is
not to be conceived as speech and its influx into the ear, but as
a sphere from the sun, which by degrees, as it i6 extended to a
distance from the sun, deci eases in ardor and splendor, and
at length is so tempered, as to be accommodated to the reception
of angels. Within the sphere, but far from the sun, on account
of its ardor and splendor, is the angelic heaven. This sphere
also extends itself out of heaven even to hell, but they who

330

EXODUS.

[Chap. xxv.

are there do not receive it adequately, but turn it into what is
contrary. Hence it may be manifest what is meant by the
Divine Sphere, which includes and contains heaven, namely
that it is the Divine Truth which is conjoined to the Divine
Good, which is in every direction about heaven, and about those
who are in heaven ; the heat proceeding from the Lord as a sun
there, is the Divine Good of His Divine Love, accommodated
to the reception of the angels who are in heaven, and the li°;ht
proceeding from the Lord as a sun is the Divine Truth of His
Divine Good ; nevertheless each is called the Divine Truth
proceeding from the Lord.

9499. " On the sides of the ark " — that hereby is signified
in ultimates, appears from the signification of the sides of the
ark, as denoting the Divine Sphere encompassing heaven in
ultimates, for sides are terminations, in this case the termina-
tions of heaven. But ultimates and terminations in heaven
differ from ultimates and terminations in the world in this, that
in the world they have respect to spaces, but in heaven they
have respect to goods conjoined to truths. Divine Good con-
joined to Divine Truth, which is the ultimate, terminating,
concluding, and containing principle of heaven, is compara-
tively as the atmosphere in the world, which floats around man,
and contains all the surface of his body in its connexion, to
prevent its dissolution ; but in the world it is a natural principle
which produces this effect, and operates on the human body
as being material ; whereas in heaven it is the Divine celestial
and Divine spiritual principle from the Lord which operates
around an angel, and keeps him together in his form and
power.

9500. " To carry the ark in them " — that hereby is signified
thus the consistence and subsistence of heaven, appears from
the signification of carrying, as denoting thus to exist and sub-
sist in a state of good and truth. For by the staves in the rings
is signified the power of the Divine Sphere, or the power of
Divine Truth conjoined to Divine Good, n. 949$, thus existence
and subsistence, for by that power heaven subsists ; and from
the signification of the ark, as denoting heaven, see n. 9485.

9501. " In the rings of the ark shaft be the staves" — that
hereby is signified that power consists of the Divine Sphere of
good and truth, appears from the signification of the rings of
the ark, as denoting the Divine Sphere of good and truth ; and
from the signification of 6taves, as denoting power, see above,
n. 9498.

9502. " They shall not be removed from it " — that hereby is
signified for ever without change, appears from the significa-
tion of not being removed, as clenoting existence and subsist-
ence for ever without change, for by the Divine Sphere of
good and of truth encompassing and including heaven in general

9499—9503.]

EXODUS.

and in particular, heaven existed and was created, and by the
same it subsists and is preserved; for subsistence is perpetual
existence, and preservation is perpetual creation. Perpetuity
without change was represented by the non-removal of the
Btaves from the ark ; and the eternal protection of heaven by
the Divine Sphere of good and truth from the Lord was repre-
sented by the staves being under the wings of the cherubs and
being covered, as is manifest from the first book of the Kings,
'•'•The cherubs spread their wings over the place of the ark, sc
that the cherubs covered the ark, and the staves thereof, from
above : the staves were indeed stretched forth, and the heads
of staves were seen from the Holy [place] towards the faces ot
the sanctuary, but were not seen abroad," viii. 7, 8.

9503. " And thou shalt give to the ark the testimony "—
that hereby is signified Divine Truth, which is the Lord in hea-
ven, appears from the signification of the ark, as denoting hea-
ven, concerning which see above ; and from the signification
of the testimony, as denoting Divine Truth, thus the Lord in
heaven, of which we shall speak presently. The reason why
Divine Truth is the Lord in heaven is, because the Lord is Good
Itself and Truth Itself, for each proceeds from Him, and what
proceeds from Him, is Himself. Hence it is that the Lord is
heaven, lor the Divine Truth which is from Him, and is received
by the angels, makes heaven ; hence it is that the angels, the
more perfectly they receive Divine Truth which is from the
Lord, thus the Lord, so much the more perfect human forms
Jiey are, and at length so perfect, that their beauty exceeds
jelief. He that shall see, as I have seen, will be amazed ; for
they are celestial loves and charities in form, which is the
form truly human. The reason why the angels are human forms
is, because the Divine [principle] in heaven is the Lord, and
they who receive Divine Truths in good from Him \ vi His
images. As to what concerns the signification of testimony,
a distinction is made in the Word between laws, statutes,
judgments, precepts, testimonies, words, commands, truths,
covenants, as may be manifest from very many passages, es-
\ ecially from David, in Psalm cxix. where all those things are
named, and testimonies, verses 2, 14, 31, 46, 59, 88, 91, 111,
1^:4, 138, 144, 168; in like manner in other places. "The law
of Jehovah is perfect, refreshing the soul; the testimony of
Jehovah is firm, rendering wise the simple ; the commandments
of Jehovah are right, gladdening the heart; the precept of Je-
hovah is pure, illuminati. g the eyes ; the judgments of Jehovah
are truth, they are jus t together," Psalm xix. 7, 8, 9 ; and also
in Mosts, Deut. iv. 45; chap. vi. 17, 20; also in Jeremiah,
chap. xliv. 23, and in several other passages. From the above
passages it may be manifest, that testimony is the Divine Trutk,
which testifies concerning the Lord, thus that it is the Word,

532

EXODUS.

Chap, xxv

for the Word, in the supreme sense, treats of the Lord alone,
and hence, in the internal sense, testifies concerning Him, that
is, teaches Hiin, and the truths which are of faith and the goods
■which are of love, which are from Him. In this sense mention
is made of testimony also in the Apocalypse, " Who were slain
for the Word of God, and for the testimony which they had,"
vi. 9. And in another place, "They overcame the dragon by
the blood of the Lamb, and by the Word of His testimony"
sii. 11. The blood of the Lamb is the Divine Truth proceeding
from the Lord, n. 7846, 7877, 9127, 9393 : and the Word ot
the testimony is the Divine Truth received by man. In liko
manner, chap. xii. 17 ; chap. xix. 10. That the Divine Truth
proceeding from the Lord is called a testimony from this con-
sideration, because it testifies concerning the Lord, is manifest
from the words of the Lord Himself in John, " He who cometh
from heaven is above all ; what He hath seen and heard this Ha
testifies ; whosoever receiveth His testimony, hath sealed that
God is true," iii. 31, 32, 33. Again, " I am who testify con-
cerning Myself and the Father who sent Me testifieth concern-
ing Me" viii. 18. Again, "Search the Scriptures, for they are
they which testify of Me" v. 39. And again, "The Paraclete,
the Spirit of Truth, He shall testify of Me" xv. 26, 27. From
these passages it is manifest, that the Divine Truth is called a
testimony from its testifying concerning the Lord ; this Truth
is the Word, for the Word in the supreme sense, as was said
above, treats of the Lord alone, hence the Word is Divine, and
hence its Holy [principle]. The Ten Words also, or the Law
which was promulgated from Mount Sinai, and inscribed on two
tables, and reposited in the ark, is what is here called the tes-
timony. That that Law signifies the Word or the Divine Truth
proceeding from the Lord in every complex, see n. 9416. That
the Lord is tlie source of Divine Truth, is evident from His
words to Pilate, "Pilate said, art thou a King? Jesus an-
swered, thou sayest, I am a King ; for this was 1 born, and for
this came I into the world, that I might give testimony to the
truth" John xviii. 37. By King, in the internal sense, is sig-
nified Divine Truth, see n.' 1672, 2015, 2069, 3009, 3670, 4581,
4966, 5044, 5068, 614S ; wherefore He said, I am a King, and
for this was I born, that I might give testimony to the truth,
that is, that Himself is Divine Truth. From these considera-
tions it is now evident, that by the testimony in the ark is sig-
nified Divine Truth, thus the Lord in heaven.

9504. " Which I will give to thee" — that hereby is signified
the representative thereof, appears from the representation of
Moses, to whom it was given, as denoting the Lord as to Divine
Truth, see n. 9372.

9505. Verses 17 to 22. And thou shalt make the propitia-
tory of pure gold, two cubits and a half in length, and a cubit

9504— 9506.J

EXODUS.

333

and a half its breadth. And thou shalt make two cherubs, of
solid gold thou shalt make them, from the two extremities of
the propitiatory \ And make one cherub from the (xtnmity on
this side, and one cherub from the extremity on the other side.
From the propitiatory ye shall make cherubs over the two extre-
mities of it. And the cherubs shall be stretching the wings up-
wards : covering with their wings over the propitiatory, and
their faces shall be of a man to his brother • to the propitiatory
shall be the faces of the cherubs. And thou shall give a propitia-
tory over the ark from above, and to the ark thou shalt give
the testimony which 1 will give to thee. And I will meet thee
there, and will speak with thee from above the propitiatory,
from between the two cherubs, which are over the ark of the
testimony, all that I command thee for the sons of Israel. And
thou shalt make a propitiatory of pure gold, signifies the hearing
and reception of all things which are of worship grounded in the
good of love. Two cuhits and a half its length, signifies all as
to good. And a cubit and a half its breadth, signifies what is
full as to truth. And thou shalt make two cherubs, signifies a
letting in and passage to the Lord only by the good of love.
Of solid gold thou shalt make them, signifies a representative oi
that good. From the two extremities of the propitiatory, signi-
fies Celestial Good and Spiritual Good. And make one cherub
from the extremity on this side, and one cherub from the ex-
tremity on that side, signifies passage for Celestial Good and
passage for Spiritual Good. From the propitiatory ye shall
make cherubs over the two extremities, signifies the reception
of all things which are of worship grounded in those goods.
And the cherubs shall be stretching their wings upwards, sig-
nifies the elevation of the truth of faith. Covering witli their
wings over the propitiatory, signifies spiritual things covering
in. And their faces of a man to his brother, signifies the con-
junction of truth and of good. To the propitiatory shall bo the
faces of the cherubs, signifies the interiors continually looking
to good, thus to the Lord. And thou shalt give the propitiatory
over the ark from above, signifies thus the hearing and recep-
tion of all things of worship which are grounded in the good ot
love. And to the ark thou shalt give the testimony, signifies
from the Lord in heaven. Which I will give to thee, signifies
what is representative. And I will meet thee there, signifies
hearing and reception. And I will speak with thee from above
the propitiatory, signifies conjunction. From between the two
cherubs, signifies where Celestial Good and Spiritual Good are
conjoined. Which are over the ark of the testimony, signifies
with the Lord in heaven. All that I command thee for the sons
of Israel, signifies the worship of the representative church.

9506. ik And thou shalt make a propitiatory of pure gold" —
that hereby is signified the hearing and reception of all things

334

EXODUS.

[Chap, xxv>

of worship grounded in the good of love, appears from the sig-
nification of a propitiatory, as denoting a cleansing from evils,
or remission of sins, consequently the hearing and reception of
all things which are of worship, of which we shall speak pre-
sently ; and from the signification of gold, as denoting the good
of love, see n. 113, 1551, 1552, 5658,6914. That a propitiatory
denotes cleansing from evils and remission of sins, is manifest
from the passages in the Word where mention is made of pro-
pitiation or expiation ; the reason why it also denotes the
reception of all things of worship is, because they who are pro-
pitiated or expiated, that is, cleansed from evils, are alone
heard, and their worship is received by the Lord, but not the
worship of those who are in evils, that is, who are not ex-
piated or propitiated : on this account also it was not allowed
to Aaron to come to the propitiatory, until he had cleansed and
expiated himself and the people. That hence the propitiatory
denotes the hearing and reception of all things which are of
worship, is also manifest from this consideration, that Jehovah
spake with Moses over the propitiatory between the cherubs.
The reason why worship grounded in the good of love is what is
received, is because no one is admitted into heaven, thus to the
Lord, unless he be in good, namely, in the good of love to the
Lord, and in the good of charity towards the neighbor, see
n. 8516, 8539, 8722, 8772, 9139, 9227, 9230, 9274, conse
quently no one else is heard, neither is his worship received;
on this account also over the propitiatory were cherubs, for by
cherubs is signified guard and providence to prevent the Lord
being come at except by the good of love, thus to prevent any
enteriug into heaven except they be in good, also to prevent
those who are in heaven, from being approached and hurt by
those who are in hell. From these considerations it may be
manifest, what was signified by the propitiatory being over
die ark, and by the cherubs being over the propitiatory, and
.•y the propitiatory and the cherubs being of pure gold, for
^old signifies the good of love, and the ark heaven, where the
Lord is. That the propitiatory signifies cleansing from evils,
thus the remission of sins, is manifest from the passages in
the Word, where mention is made of propitiation or expiation ;
as in David, "Jehovah, expiate our sins, for the sake of Thy
name," Psalin lxxix. 9. Again, " He being merciful expiated
iniquity" Psalm lxxviii. 3S. Again, " Thou shalt expiate me
with hyssop, and I shall be clean, Thou shalt wash me, and 1
6hall be made whiter than snow," Psalm li. 7. And in Isaiah,
"Evil shall come upon thee, which thou shalt not know how
to deprecate ; calamity shall fall upon thee, which thou shalt
not be a/)le to expiate" xlvii. 11. And in Moses, " Sing ye
nations, His people ; who will revenge the blood of His ser«
vants, and will expiate His land, Bis peo^UV <x\u. 43-

9507— 9&09.J

EXODUS.

335

Expiations were made hy sacrifices, and when tliey were made,
it is written, that the priest shall expiate him from sins, and he
shall be pardoned, Levit. iv. 28, 31, 35; chap. v. 6, 10, 13,
16, IS ; chap. ix. 7 ; chap. xv. 15, 30 : they were also made
by silver, Exod. xxx. 16; Psalm xlix. 8. Hence " the days
of expiations before the feast of tabernacles," Levit. xxiii. 27
tv u2. But it is to be noted, that those expiations were not
real cleansings from evils, nor remissions of sins, but that they
represented them ; for every ritual with the Israelitish and
Judaic nation was merely representative of tlie Lord, of his
kingdom and church, and of such things as relate to heaven
and the church. In what manner representations presented
such things before the angels in heaven, see n. 9229. In-
asmuch as cleansing from evils, and remission from sins, were
signified by the propitiatory, therefore also was signified the
hearing and reception of all things which are of worship ; for he
who is cleansed from evils is heard, and his worship is received.
This was represented by Jehovah over the propitiatory speaking
with Moses, and commanding what the sons of Israel should
do, as is manifest from verse 22 of this chapter, where it is said,
" I will meet thee there, and will speak with thee from above
the propitiatory from between the two cherubs, which are ovei
the ark of the testimony, all that I command thee for the sons
f Israel." In like manner in another place, " Moses, when he
spake vnth Jehovah, heard a voice speaking from, above th?
'propitiatory, which is over the ark of the testimony from be-
tween the two cherubs" Numb. vii. 89. That man was then
hoard, and his worship received, when he was cleansed from
evils, was represented by Aaron's not entering into the holy
within the vail before the propitiatory until he had first ex-
piated himself and the people, which was done by washing, by
saciifices, by incense, and by blood ; and it is said, that " Thus
he shall expiate what is holy from the uncleanness of the sons
of Israel, and from their prevarications as to all their sins"
Levit. xvi. 2 to 16 ; and that Jehovah would appear there in a
cloud, verse 2 of the same chapter. In a cloud denotes in Di-
vine Truth accommodated to the reception and apprehension of
men, such as the Word is in the sense of the letter, n. 4060.
4391, 5922, 6343, 6752, 8106, 8443, 8781.

9507. "Two cubits and a half the length thereof" — that
hereby is signified every thing as to good, appears from what
was shown above, n. 9487.

9508. "And a cubit aud a half the breadth thereof"—
that hereby is signified what is full as to truth, see also above,
n. 9488.

9509. " And thou shalt make two cherubs " — that hereby
is signified a letting in and passage to the Lord only by the
good of love appears from the signification of cherubs, as de

336

EXODUS.

[Chap. xx»

noting guard and providence, lest the Lord should oe come a'
except by the good of love. Inasmuch as this was signified by
the cherubs, therefore they were set over the propitiatory which
was over the ark, and therefore they were made of solid gold ;
for by the ark is signified heaven where the Lord is, n. 9485 ;
and by gold the good of love, n. 9490. The reason why there
is no passage to the Lord, but by the good of love is, because
love is spiritual conjunction, and all good is of love ; they,
therefore, who are in the good of love to the Lord, are intro-
duced to Him in heaven, because they are conjoined to Him.
In like manner they who are in the good of love towards the
neighbor, for the neighbor is the good of a fellow-citizen,
the good of a man's country, the good of the church, the good
of the whole kingdom of the Lord, and, in the supreme sense,
the Lord Himself, because from Him that good appertains
to man. There are two states during man's regeneration, and
one succeeds the other ; one, which is the first, is when he is
led by the truths of faith to the good of love ; the other is,
when he is in the good of love, in which good, when he is
principled, he is in heaven with the Lord ; hence it is evident,
that this good is heaven itself with man, because this good
is the Lord with man, for it is from the Lord. Concerning
these two successive states appertaining to the man who is rege-
nerating see n. 7923, 7992, 8505, 8506, 8510, 8512, 8516,8643
8648, 8658, 8685, 8690, 8701, 9224, 9227, 9230, 9274 ; and tha
man comes into heaven, when he is in good, that is, when by
good he is led of the Lord, n. 8516, 8539, 8722, 8772, 9139.
That cherubs signify guard and providence, to prevent the
Lord, and also heaven being come at except by the good of
love, that is, except by those who arc in the good of love, also
to prevent the good from being injured, which is from the Lord
in heaven and with man, is manifest from the passages in the
Word where cherubs are named, as chap. iii. Gen. " And He
cast out the man, and made to dwell on the east at the garden of
Eden cherubs, and the flame of a sword turning itself, to guard
the way of the tree of lives," verse 24. That cherubs in this
passage are guards, is evident, for it is said to guard the way
of the tree of lives ; the tree of live6 is the good of love, which
is from the Lord, thus is the Lord ; and it is guarded by its not
being come at except by the good of love. It is believed that
the Lord may be come at by the truths of faith, but He cannot
be come at by those truths separate from the good of love, nor
indeed can heaven be come at, but as soon as truths separate
are willing to enter, heaven is shut up, thus the way to the
Lord is closed. And whereas truth cannot of itself enter, unless
good be in it, and by good it be made of good, so neither can
the intellectual principle, and still less scientifics, separate from
the good of the will. Inasmuch as guard and providence to

9510, 9511.]

EXODUS.

337

prevent the Lord being come at, as also heaven, except by the

food of love, is signified by cherubs, therefore in the Word
ehovah is said to sit upon cherubs, also to ride and to dwell
upon cherubs, as in David, " Shepherd of Israel, give ear;
Thou who sittest upon the cherubs, slime forth," Psalm Ixxx. 1.
Again, " Jehovah shall reign, the people shall be moved, He
sitteth on the cherubs" Psalm xci. 1. Again, " Jehovah rod-e
upon a cherub, and did fly," Psalm xviii. 10. And in Isaiah,
"Jehovah Sabaoth inhabiting the cherubs" xxxvi. 16. And
therefore " cherubs were over the curtains of the habitation, and
over the vail" Exod. xxvi. 1, 31 ; chap, xxxvi. 35 : and also
upon the walls of the temple round about, and upon the doors
there," 1st Kings vi. 23 to 29, 31 to 35 ; in like manner in the
New Temple spoken of in Ezekiel, chap. xli. 18, 19, 20. The
cherubs upon the curtains of the habitation, upon the vail, upon
the walls of the temple, and upon the doors there, signified the
guard of the Lord, lest the Holy Divine [principle] should be
come at except by the good of love; and the cherubs being over
the ark, signified that the Lord Himself was not to be come at
except by that good ; therefore also the cherubs were made ot
solid gold, and in the temple at Jerusalem, of olive wood, for
by gold and by olive is signified the good of love. The above
guard and providence of the Lord is described by the four
animals, each of which had four faces, beneath the throne where
the Lord was, in Ezekiel, chap. i. 1 to the end ; and chap. x.
1 to the end ; and also by the four animals round about the
throne where the Lord was, in the Apocalypse, chap iv. 6 to
10; chap. v. 6, 8, 11,14. By the four animals is signified good
under a different appearance proceeding from the Lord, and
guarding and protecting lest any thing else but the good of love
to the Lord, and the good of love towards the neighbor, should
be let in. By the throne on which the Lord was, is signified
heaven.

9510. -'Of solid gold thou shalt make them" — that hereby
is signified a representative of good, appears from the signifi-
cation of gold, as denoting the good of love, see n. 113, 1551.
1552, 565S, 6914. That gold is not the good of love, but \U
representative, is evident ; iu like manner olive-wood, of which
the cherubs in the temple at Jerusalem were made, 1st Kings
vi. 23. That olive-wood denotes the good of love, see n. 886;
also that the olive [or oil] itself, n. 3728, 4582, 4638.

9511. "From the two extremities of the propitiatory" —
that hereby is signilied celestial good and spiritual good, ap-
pears from the signification of the cherub from one extremity,
as denoting passage by celestial good ; and from the signitication
of the cherub from the other extremity, as denoting passage b~
spiritual good. The like is here signified by the two extre-
mities, as by the rght hand and left hand of the Lord ; by th«,

vol. ix. 22

338

EXODUS.

[Chap, xxv

right hand is signified the good of celestial love, which is the
good of love to the Lord ; and by the left hand is signified the
good of spiritual love, which is the good of love towards the
neighbor. Hence also all things, which are on the right part
of man, correspond to celestial good, and those on the left, to
spiritual good ; for all things appertaining to man correspond to
heaven. They who are in these goods, are meant by sitting on
the right hand and the left of the Lord, in Mark, " To sit on
My right hand and on My left, is not Mine to give, but to
those for whom it is prepared," x. 40. To give to those for
whom it is prepared, signifies to give them from mercy, who
are in the good of life >.nd of faith, n. 9305 ; thus who are in
celestial good and spiritual good.

9512. " And make one cherub from the extremity on this
side and one cherub from the extremity on that side" — that
hereby is signified passage for celestial good and for spiritual
good, appears from the signification of a cherub, as denoting
a letting in and passage to the Lord by the good of love, see
above, n. 9509; and from the signification of from the extre-
mity on this side, and from the extremity on that, as denoting
celestial good and spiritual good, see just above, n. 9511.

9513. " From the propitiatory ye shall make cherubs over
the two extremities" — that hereby is signified the reception of
all things which are of worship derived from those goods, ap-

f tears from the signification of a propitiatory, as denoting the
learingand reception ofall things which are of worship grounded
in the good of love, see p. 9506; and from the signification of
cherubs, as denoting a letting in and passage to the Lord by
that good, see n. 9509 ; and from the signification of the two
extremities, as denoting celestial good and spiritual good,
6ec n. 9511. Hence it is evident that by these words, "From
the propitiatory ye shall make cherubs over its two extra
mities," is signified the reception of all things which are of
worship derived from those goods. What celestial good is, and
what spiritual good, and what is the difference, see what is
cited, u. 9277.

9514. " And the cherubs shall be spreading their wings up-
wards"— that hereby is signified the elevation of the truth of
faith, appears from the signification of wings, as denoting the
truths of faith, of which we shall speak presently ; and from
the signification of spreading wings upwards, as denoting to be
elevated, for in the spreading of wings upwards, there is an en-
deavor to elevate themselves, the act of which is elevation,
from which consideration it is evident, that by the wings of the
cherubs expanded upwards, is signified the elevation of good to
the Lord by the truths of faith, for by the cherubs is signified
passage to Him by good. It may be expedient here brietly to
&ay how the case is with the elevation of good by the truths of

U312— 9517.]

EXODUS.

339

faith. There are two things to which all things in heaven, and
also all things in the world, have reference, namely, good and
truth. Good without truth is not good, neither is truth without
good truth ; for good without truth has not any quality, and
truth without good has not any esse ; for truth is the very form
of good, and there must be a form that there may be a quality,
and good is the very esse, whose existere is truth. Good is to
truth altogether as the will to the understanding, for the will it.
dedicated to the reception of good, and the understanding to the
reception of truth ; the will receives its quality from the un-
derstanding, and the understanding its esse from the will ; for
the will is formed in the understanding ana thereby clothes
itself with quality. Good also is to truth, as the body to the
arms and feet, and in birds to the wings ; a body without arms
and feet, or without wings, cannot move itself, but by them it
does move itself; the body also in the Word corresponds to
good, and arms and wings to truth, also to the powers of good
by truth. From these comparisons, which also are correspon-
dences, it may be known how the case is with the elevation of
good by the truths of faith, which in general are called spiritual
truths. That wings denote the truths of faith, see what was
shown, n. 8764.

9515. " Covering with their wings over the propitiatory" —
that hereby are signified spiritual things covering-in, appears
from the signification of covering over the propitiatory, as de-
noting to cover in good by which there is passage to the Lord;
and from the signification of wings, as denoting the truths of
faith or things spiritual, see just above, n. 9514, and n. 876+.
Spiritual things are said to cover in, because the celestial prin-
ciple, which is the good of love, in heaven is presented as naked,
but by spiritual things, which are the truths of faith, as clothed.

9516. "And their faces of a man to his brother " —that
hereby is signified the conjunction of truth and good, appears
from the signification of a face, as denoting the interiors, in
this case looking at and conjunction, for when one looks at
another mutually, they conjoin themselves as to the interiors ;
by faces also are signified the interiors, n. 1999, 2434, 3527,
3573,4066,4796 to 4805,5102,5585,9306; and from the
signification of a man to a brother, as denoting mutually, see
n. 4725, thus of truth with good, for man [yir] signifies truth,
n. 3134, 3309, 3459, 4725, 7716, 9007; and brother signifies
good,n. 367, 2360, 3303, 3803,3815, 4121, 4191, 5409, 5686,
5692, 6756.

9517. "To the propitiatory shall be the faces of the che-
rubs"— that hereby are signified the interiors continually looking
to good, thus to the Lord, appears from the signification oi
tli 3 propitiatory, as denoting the good of love, from whicb
is the hearing and reception of all things which are of wor

340

EXODUS.

[Chap. xxv.

ship, see above, n. 9506, thus also denoting the Lord, since
all the good of love is from the Lord, and is the Lord Himself
with angel and man ; and from the signification of faces, as
denoting the interiors, see just above, n. 9515; and from the
signification of cherubs, as denoting a guard derived from
Providence to prevent the Lord being come at except by the
good of love, see n. 9509. The case herein is this ; heaven
and the church, or the angels of heaven and the men of the
church, are guarded of the Lord by the elevation of their in-
teriors to Himself, and when they are elevated, they are then
in the good of love to Him, and in the good of love towards
the neighbor ; elevation to the Lord produces this effect ; thus
the angels of heaven and the men of the church, as was said,
are guarded. They who are elevated of the Lord, turn contin
uallv the face to the Lord, because the Lord keeps them con-
joined to Himself by the good of love ; but they who are not
elevated, turn the face from the Lord. From these considera-
tions it may be manifest what is signified by the faces of the
cherubs being to the propitiatory ; out concerning this conver-
sion to the Lord, by the Divine Mercy of the Lord, more will
be said from experience elsewhere.

9518. " And thou shalt give the propitiatory over the ark
from above " — that hereby is signified thus the hearing and re-
ception of all things of wor.-.iip which are from the good of love,
appears ftom the signification of a propitiatory, as denoting the
hearing and reception of all things of worship which are from
the good of love, see n. 9506 ; and from the signification of the
ark, as denoting heaven where the Lord is, see above : hence it
is evident, that by the conjunction of the propitiatory with the
ark, is signified the hearing and reception of all things which
are of worship grounded in the good of lo~e from the Lord
in heaven.

;)519. " And to the ark thou shalt give the testimony " — thai
hereby is signified from the Lord in heaven, namely, the hear-
ing and reception of all things which are of worship grounded
in the good of love, appears from the signification of the ark
as denoting heaven. And from the signification of the testi
mony, as denoting the Lord, see n. 9503.

9520. " Which I will give to thee" — that hereby is signified
what is representative, see above, n. 95U4.

9521. " And 1 will meet thee there " — that hereby is signified
hearing and reception, appears from the signification of meeting,
when said by Jehovah, as denoting hearing and reception.

9522. " And I will speak to thee from above the propitia-
tory " — that hereby is signified conjunction, appears from the
signification of speaking, when from Jehovah, as denoting
influx, see n. 2951, 5481, 5743, 5797, 7270 ; thus also conjunc-
tion, for where influx is, there is conjunction. .

9518—9526.]

EXODUS.

341

9523. " From between the two cherubs " — that hereby is
signified where celestial good and spiritual good are coi&joined,
appears from the signification of the two cherubs, as denoting
celestial good and spiritual good, by which there is passage to
the Lord, see above, n. 9511. The reason why there is such a
passage, where celestial good and spiritual good are conjoined,
is, because celestial good flows-in into spiritual good, and is
thereby communicated.

9524. " Which is over the ark of the testimony " — that
hereby is signified with the Lord in heaven, appears from the
representation of the ark, as denoting heaven ; id from the sig-
nification of the testimony, as denoting the Divine Truth, thus
the Lord in heaven, see n. 9503.

9525. " All that I command thee for the sons of Israel " —
that hereby is signified the worship of the representative
church, appears from the signification of commanding, when
from Jehovah to Moses, as denoting those things which are of
worship, for all things which Jehovah commanded Moses for
the sons of Israel, were such things as concerned worship ; and
from the representation of the sons of Israel, as denoting the
Spiritual Church, see n. 9340, in this case the Spiritual Church
represented, for all things which were instituted amongst the
sons of Israel, were external things which represented the in
ternal things of the church, but not the internal things them-
selves in their own essence, on which subject see what is cited,
n. 9320.

9526. Verses 23 to 30. And thou -\ialt make a table of
shittim-wood, two cubits the length thereof, and a cubit the
breadth thereof and a cubit and a half the height thereof. And
thou shalt cover it over with pure gold, and thou shalt make for
it a border of gold round about. And thou shalt make for it a
closure of a span round about / and thou shalt make a border of
gold for the closure thereof round about. And thou shalt make
for it four rings of gold, and thou shalt give the rings upon the
four corners, which are on the four feet thereof. Over against the
closure shall be the rings for houses to the staves, to carry the
table. And thou shalt make staves of shittim-wood, and shalt
cover them over with, gold, and the table shall be canned by
than. And thou shalt make the dishes thereof, and the plates
thereof, and the little dishes thereof, and the bowls thereof,
with which it shall be covered / of pure gold thou shalt
make them. And thou shalt give upon the table the breads of
faces to My faces continually. And thou shalt make a table,
signifies a receptacle of the celestial things which are of the
good of love. Of shittim-wood, signifies from mercy. Two
oubits the length thereof, signifies all as to conjunction with
good. And a cubit the breadth thereof, signifies somewhat as
to conjunction with truth. And a cubit and a half the height

EXODTTS.

[Chap. xxv.

thereof, signifies what is full as to degrees. And thou shalt
cover it over with pure gold, signifies a representative of that
good derived from mercy. And thou shalt make for it a border
of gold round about, signifies a sphere of good from the Divine
Good of the Lord. And thou shalt make for it a closure of a
span round about, signifies conjunction there with truth from
the Div ine [being or principle]. And thou shau make a border
of gold for the closure thereof round about, s/gnifies the ter-
mination of the sphere of the Divine Good. And thou shalt
make for it four rings of gold, signifies the ultimate receptacle
of the heavenly marriage, which is of the Divine Good with
the Divine Truth. And thou shalt give the rings upon the four
corners thereof, signifies hence firmness. Which are on the
four feet thereof, signifies in a natural sphere. Over against
the closure shall be rings for houses to the staves, signifies
power thence derived. To carry the table, signifies for exist-
ence and subsistence. And thou shalt make staves of shittim-
wood, signifies the power of truth from good. And thou shalt
cover them over witli gold, signifies what is representative of
good. And the tables shall be carried by them, signifies hence
consistence. And thou shalt make the dishes thereof, and the
plates thereof, and the little dishes thereof, and the bowls
thereof, with which it shall be covered, signifies the knowledges
of celestial good and truth. Of pure gold thou shalt make them,
signifies what is from good. And thouahalt give upon the table
the bread of faces, signifies the Lord there as to celestial good.
To My faces .continually, signifies thus the presence of the
Lord with celestial peace and joy out of mercy.

9527. " And thou shalt make a laole" — that hereby is sig-
nified a receptacle of things celestial, appears from the signifi-
cation of a table, as denoting heaven as to the reception of such
things as are from the Lord there, which arjj the good of love
and the good of faith, and the blessedness and happiness thence
derived. These things are signified by a table, because by foods
are signified the celestial things which are of the good of love
and faith, and hence wisdom and intelligence, which in common
discourse are also called heavenly foods, and arc also meant by
foods in the Word, see n. 56 to 58, 6S0, 681, 14S0, 4459,
4792,5293,5340, 5342, 5576, 5579, :>!»1 5, 8562, 9003; thes<
things also are occasionally exhibited in heaven representative!}
by a table, upon which are foods of every kind. Hence it it
evident that by a table is signified a receptacle of things celes-
tial, thus heaven as to the reception of such things as are from
the Lord. These things are also signified by a table in Luke
"'Jesus said, I arrange for you a kingdom, as My Father hath
arranged for Me, that ye may eat and drink on My table iy\ My
kinydom" xxii. 29, 30. And in Matthew, ''Many -hall come
from the east and from the west, and shall lie ax.wn. with

9527—9529.]

EXODUS.

343

Abraham, and Isaac, and Jacob, in the kingdom of the hea-
vens," viii. 11. Also in David, " I will not be afraid of evil,
thou wilt arrange before Me a table, in the presence of My foes,
thou wilt make fat My head with oil, my cup shall abound;
good and mercy shall follow Me," Psalm xxiii. 4, 5, 6. But
table in the opposite sense signifies a receptacle of such things
as are in hell, as in Isaiah, " They err by strong drink, they err
amongst those that see, they stagger in judgment, all tables
are full of vomit, whom shall He teach science, and whom
shall He make to understand hearing," xxviii. 7, 8, 9. Again,
" Ye who forsake Jehovah, who prepare a table for Gad, and
a drink-offering for Meni," lxv. 11. And in David, " They
gave Me gall for My food, and in My thirst they gave Me
vinegar to drink, their table shall become before them for a snare,"
Psalm lxix. 21, 22.

9528. " Of shittim-wood " — that hereby is signified from
mercy, appears from the signification of shittim-wood, as de-
noting the good of merit which is of the Lord alone, see n.

9486, and whereas the good of merit is mercy, therefore
this latter also is signified by shittim-wood, for the Lord out of
pure love, thus out of pure mercy, assumed the human [prin-
ciple] and sustained the most grievous temptations, and at
length the passion of the cross, that He might save the human
race ; hence He has merit and justice ; from which considera-
tions it is evident that the good of merit is mercy. Mercy is
the Divine Love towards those who are constituted in miseries.
That the Lord underwent the most grievous temptations, and
thereby arranged heaven and hell into order, and that he fought
from Divine Love to save those who receive Him by love and
faith, see n. 1266, 1663, 1668, 1676, 1690, 1691, 1737, 1787,
1789, 1812, 1813, 1820, 1921, 2083, 2159, 2574, 2649, 2776,
2795, 2813, 2816, 3318, 4180, 4286, 4295, 5078.

9529. "Two cubits the length thereof" — that hereby is
signified all as to conjunction with good, appears from the
signification of two, as denoting conjunction, and as denoting
all and singular things. That it denotes conjunction, see n.
16S6, 5194, 8423, and hence all and singular things, n. 9166 ;
and from the signification of length, as denoting good, see n.
9487 ; hence by the length of two cubits is signified all as to
conjunction with good. By conjunction with good is meant
the conjunction of the receptacle which is signified by the
table, with the good of love, which is signified by the breads
of faces upon the table, concerning which see below. For the
receptacle /must be accommodated to the things which are to be
received, and the things to be received have reference to good and
to truth ; accommodation and thence conjunction is described
by the numbers, by which is marked length and breadth. That
things are marked in the Word by numbers, see n. 948S.

344:

EXODUS.

[Chap. xxv.

9530. " And a cubit the breadth thereof" — that hereby is
signified eomewhat as to conjunction with truth, appears from
the signification ofa cubit, or of one, as denoting somewhat,
for it is the half of the former [number], and when the double
signifies all, then its half signifies somewhat, consequently
somewhat for conjunction ; and from the signification of breadth,
as denoting truth, see n. 9487, 9488.

9531. "And a cubit and a half the height thereof" — that
hereby is signified what is full as to degrees, see above, n. 9489.

9532. " And thou shalt cover it over with gold " — that here-
by is signified a representative of that good from mercy, ap-
pears from the signification of covering over with gold, as de-
noting a representative of good; for by gold is signified the
good of love, n. 113, 1551, 1552, 5658, 6914, 6917, wherefore
that good was represented by gold, where it was used for a co
vering. The reason why it denotes from mercy is, because all
the good of love is from mercy, which is also signified by the
shittim-wood, which was covered over with gold, n. 9528.

9533. " And thou shalt make for it a border of gold round
about " — that hereby is signified the termination of the sphere
of good, derived from the Divine Good of the Lord, appears
from the signification of a border of gold round about, as de-
noting the termination of the sphere of good from the Lord
to prevent evils from approaching and hurting, see above, n.
9492.

9534. " And thou shalt make for it a closure of a span
round about" — that hereby is signified conjunction there with
truth from the Divine [being or principle], appears from the
signification of a closure, as denoting the ultimate of tormina
tion, because it was out of the border, thus denoting conjunc
tion with truth from the Divine [being or principle]. That this
is signified by a closure cannot be known, unless it be known
how the case is with the extension and termination of the
sphere of good from the Lord, which encompasses, and thereby
protects heaven. That the sphere of Divine Good encompasses
heaven, and all the societies in heaven, and thereby protects
from the bursting forth of evils from hell, see above, n. 9490,
9492, 9498. This Divine Sphere extends itself even into the
hells, and also guards them ; hence it is that the Lord also
reigns in the hells, but with this difference, that the Divine
Sphere, which encompasses and protects heaven, is a sphere
of Divine Truth conjoined to Divine Good, but that which
guards hell, is a sphere of Divine Truth separate from Divine
Good. The reason why this sphere is in hell is, because all
who are there reject Divine Good, thus the mercy of the Lord ;
such a sphere reigns in an external form in hell, but still the
sphere ot Divine Truth conjoined to Divine Good in the in-
ternal form ; by this h tter the infernal inhabitants are guarded

«430— 9139.]

EXODUS.

345

to prevent one doing evil to another beyond measure. Hence
it is evident, that the sphere of Divine Good in the external
form ceases where heaven ceases, and the sphere of Divine
Truth separate from Divine Good, begins where hell begins,
and in the insterstice is the conjunction, which is signified by
the closure of a span round about.

9535. " And thou shalt make a border of gold for the clo-
sure thereof round about " — that hereby is signified the ter-
mination of the sphere of Divine Good, appears from the
signification of a border of gold, as denoting the termination
of Divine Good, as above, n. 9533; and from the signification
of the closure thereof, as denoting conjunction with truth from
the Divine [being or principle] according to what was shown
just above, n. 9534.

9536. "And thou shalt make for it four rings of gold" —
that ktreby is signified the ultimate receptacle of the heavenly
marriage, which is of the Divine Good with the Divine Truth,
appears from the signification of four rings of gold, as denoting
Divine Truth conjoined to Divine Good, which are in every
direction round about, see above, n. 9493 ; thus the ultimate
receptacle of the heavenly marriage, which is of the Divine
Good with the Divine Truth.

9537. " And thoi. shalt give the rings upon the four corners
thereof" — that hereby is signified whence comes firmness, ap
pears from the signification of rings, as denoting firmness, see
above, n. 9494, namely, from the conjunction of Divine Truth
with Divine Good in nltimates, which is signified by the four
rings of gold, n. 9536.

9538. " Which are for the four feet thereof" — that hereby
is signified in a natural sphere, appears from the signification oi
four, as involving conjunction, see n. 1686, 8877; and from
the signification of feet, as denoting the natural principle, see
n. 2162, 3147, 3761, 3986, 4280, 4938 to 4952, 5327, 5328.
The reason why firmness is in the natural sphere is, because
every thing spiritual closes in what is called natural truth, and
every thing celestial in what is called natural good, and there
subsists ; hence it is that the natural principle is a foundation,
consequently a firmament [or strengthening] to the former.
That this is the case is yet known to few, wherefore by the
Divine Mercy of the Lord, this subject will be elsewhere treated
of from experience.

9539. "Over against the closure shall be rings for houses
to the staves " — that hereby is signified power thence derived,
appears from the signification of the closure, over against which
the rings were to be, as denoting conjunction in ultimates
with truth from the Divine [being or principle], see n. 9534;
and from the signification of rings, as denoting the recepta-
cle thereof, see also above, n. 9536 ; and from the 6ignifica-

EXODUS.

[Ch^p. xxv

tion of staves, as denoting power, see n. 9196. It is said
for houses, because the subject treated of is concerning celes-
tial good and the power of its receptacle, for that good is signi-
fied by the bread of faces, and its receptacle by the table on
which that bread was set ; by houses also is signified that good
in ultimates ; that house denotes good, see n. 2233, 2231, 2559,
3652, 3720, 1982, 7818, 7929.

9510. " To carry the table " — that hereby is signified ex-
istence and subsistence, appears from the signification of carry-
ing, as denoting to keep together in a state of good, thus
to exist and subsist, as above, n. 9500.

9511. " And thou shalt make staves of shittim-wood " — that
I by is signified the power of truth from good, see above,
i '496, where like words occur.

J512. " And thou shalt cover them over with gold " — that
hereby is signified a representative of good, see above, n. 9532.

9513. '"And the table shall be carried by them " — that hereby
is signified hence consistence, appears from the signification
of being carried, as denoting to exist and subsist, see above,
n. 9510, thus also to consist [stand together] ; and from the
signification of table, as denoting the receptacle of things celes-
tial, see n. 9527. Thus is described the inmost or third heaves,
as to the reception of good from the Lord; for the breads oi*
faces denotes celestial good which is from the Lord, and the
table on which those breads are, is the receptacle of that
good. But it is not allowed to expound singular the things
treated of according to the existence of each, inasmuch as very
many things, which are in the Lord's celestial kingdom, do
aot fall into the idea of human thought; and scarcely into the
idea of the thought of angelic spirits who are in the ultimate
heaven ; for all things which are in the Lord's celestial king,
dom, are founded on the good which is of love, and not upon
the truth which is of faith ; by the goods which are of love they
also discourse together, and not by the truths which are of faith
as they who are in the Lord's spiritual kingdom, see what was
cited, n. 9277. The Lord's celestial kingdom is the inmost or
third heaven, in which, it is well known, are things incompre-
hensible and ineffable, or such as never entered into the mind
of any one, and which the eye has not seen, nor the ear heard ;
wherefore the things which exist in that heaven, are exhibited
before the spirits beneath by representatives, from which some
idea is formed of the incomprehensible and ineffable things
which are there. The 6ame things were represented in the
world by the ark. the propitiatory, the cherubs, the table on
which were the breads of faces, and by the candlestick ; by
these are exhibited all things which are in that kingdom ; and
by the habitation and court of the tent, and by the curtains
and vails there, were represented those things which are in

9540—9517.]

EXODUS.

347

the Lord's spiritual kingdom, which is the second or middle
heaven.

9544. " And thou shalt make the dishes thereof, and the
plates thereof, and the little dishes thereof, with which it shall
be covered " — that herehy are signified the knowledges of celes-
tial good and truth, appears from the signification of vessels in
general, as denoting scientifics or knowledges, see n. 3068,
3079 ; thus the specific vessels, which are here enumerated, de-
note the knowledges of celestial good and truth; celestial good
is the good of love to the Lord, and celestial truth is the good
of mutual love; the knowledges of those goods are signified by
the above vessels ; and inasmuch as knowledges are signified,
and knowledges are of the memory of the natural man, and the
natural principle is external, therefore it is said with which the
table shall be covered ; for the natural principle, inasmuch as it
is without, or beneath, and covers and closes what is within or
above, is therefore called a covering, n. 6377. What was the
use of the above vessels, may be seen, Levit. chap. xxiv. 6, 7;
and Numb. iv. 7, 8.

9545. " And thou shalt give upon the table the bread of
faces " — that hereby is signified the Lord there as to celestial
good, appears from the signification of the table, as denoting
the receptacle of things celestial ; and from the signification of
bread, as denoting the Lord in the supreme sense, and in the
respective sense the good of love which is from Him, thus the
Lord as to celestial good, see n. 2165, 2177, 3464, 3735, 3813,
4211, 4217, 4735, 4976, 5915: and that by bread is signified in
general all celestial food, or food which nourishes the spiritual
life of man, see n. 3478, 6118, 8410, 9323; and from the signi-
fication of faces when concerning the Lord, as denoting all
that is from the Divine Love, as innocence, peace, jo}r, thus
heaven itself with man and angels, see n. 222, 223, 5585, 9306.

9546. "To My faces continually " — that hereby is signified
thus the presence of the Lord with celestial peace and joy from
mercy, appears from the signification of the faces of Jehovah
or the Lord, as denoting all things which are of the Divine
Love or Mercy, as innocence, peace, joy, thus heaven itself
with those who receive. For by faces, when relating to man
and angel, are signified the interiors which are of the will and
thence of the understanding, thus which are of the love and
thence of the faith, see n. 1999, 2434, 3527, 3573, 4066, 4796,
4798, 5102, 5165, 516S, 5585, 5592, 6604, 6848, 6849, 9306.
Hence it may be manifest that by faces, when relating to Je-
hovah or the Lord, are signified those things which are of the
Divine Love or Mercy, thus all celestial good, n. 222, 223,
5585, 9306.

9547. Verses 31 to 39. And thou shalt make a ca ndlestlck
of pure yold, the candlestick shall be made solid, its shaft, and its

EXODUS.

[Chap, xxv

pipe, its howls, its pomegranates, and its flowers, shall he from it.
And six pipes going forth from its sides / three pipes of the can-
dlestick from one side of it, andthree pipes of the candlestick from
the other side of it. Three howls made like unto almonds in one
pipe, a pomegranate and afloicer, and three howls made like unto
almonds in one pipe, a pomegranate and a flower / so for the six
pipes going forth from the candlestick. And in the candlestick
four bowls like unto almonds, its pomegranates and its flowers.
And a pomegranate tinder the two pipes from it, and a pomegra-
nate under the two pipesfrom it, and a pomegranate under the two
■pipes from it, for the six pipes going forth from the candlestick.
Their pomegranates and their pipes shall he from it, all of it one
solid of pure gold. And thou shall make its seven lamps ; and
let it cause its lamps to ascend, and let it illuminate over against
its faces. And its tongs and its snuff-dishes shall he of pure gold.
A talent of pure gold thou shalt make it with all those vessels.
And thou shalt make a candlestick, signifies the spiritual heaven.
Of pure gold, signifies from celestial good. The candlestick
shall be made solid, signifies that all is from good. Its shaft,
and its pipe, its bowls, signifies things spiritual in the natural
principle. Its pomegranates, signifies the scientifics of good.
And its flowers, signifies the scientifics of truth. Shall be from
it, signifies that they shall be from the spiritual principle which
is derived from celestial good. And six pipes going forth from
its sides, signifies all things of truth derived from good in the
complex. Three pipes of the candlestick from one side of it,
and three pipes of the candlestick from the other side of it, sig-
nifies what is full as to good and truth. Three shafts like
unto an almond, signifies what is full as to scientifics derived
from good. In one pipe, signifies the power of truth from good.
A pomegranate and a flower, signifies the scientific of good and
the scientific of truth. And three shafts like unto an almond
in one pipe, a pomegranate and a flower, signifies like things.
So for the six pipes going forth from the candlestick) signifies
the power of truth derived from good as to all things in the spi-
ritual heaven. And in the candlestick, signifies the middle
thereof by which is conjunction, and from which are powers.
Four shafts like unto an almond, signifies scientifics of truths
derived from good. Its pomegranates and its flowers, signifies
scientifics of good and of truth. And a pomegranate under the
two pipes from it, and a pomegranate under the two pipes from
it, and a pomegranate under the two pipes from it, signifies the
scientific of good to singular truths. To the six pipes going
forth from the candlestick, signifies the power of truth derived
from good as to all things in the spiritual heaven. Their pome-
granates and their pipes shall be from it all of it, signifies that
the scientifics of good and powers sliall be from the Divine Spi-
ritual [principle] which is from the Lord. One solid of pure

9543.]

EXODUS.

349

gold, signifies entire and perfect because from the same good.
And thou shalt make its seven lamps, signifies holy spiritual
things thence derived. And let it make its lamps to ascend,
signifies the light of the spiritual heaven. And let it illuminate
over against its faces, signifies from the Divine Good of the
Divine Human [principle] of the Lord. And its tongs and its
snuff dishes, signifies things for purification and evacuation in
the natural principle. Of pure gold, signifies also from good.
A talent of pure gold thou shalt make it with all those vessels,
signifies celestial good from which is spiritual good together
with its scientifics.

9548. " And thou shalt make a candlestick " — that hereby is
signified the spiritual heaven, appears from the signification of
a candlestick, as denoting the Divine Spiritual [principle] in
heaven and in the church from the Lord. The reason why by
candlestick is signified ihe Divine Spiritual [principle] is, be-
cause by the table on which were the breads of faces, is signified
the Divine Celestial [principle], as was shown in what goes be-
fore. The Divine Celestial [principle] is the good of love, and
the Divine Spiritual [principle] is the truth of faith thence de-
rived, both proceeding from the Lord. That a candlestick de-
notes the Divine Spiritual [principle], is from illumination, for
the Divine Truth, which proceeds from the Divine Good of the
Lord, is what gives light iu heaven, nor have the angels light
from any other source. Hence it is that the Lord in the Word
is called light, and that by light is signified faith, also the in-
telligence of truth and the wisdom of good, which ate from the
Lord alone, see n. 1053, 1521 to 1533, 1619 to 1632, 2776,
3094, 3138, 3167, 3190, 3195, 3222, 3223, 3337, 3339, 3341,
3636, 3643, 3862, 3993, 4060, 4180, 4302, 4408, 4414, 4415,
4419, 4527, 4598, 5400, 6032, 6313, 6315, 6608, 6907, 7174,
8644, 8707, 8861, 9399, 9407. That a candlestick denotes the
spiritual heaven from the Divine Truth which is from the Lord,
thus also the church ; and that a lamp denotes faith, and the
intelligence of truth and the wisdom of good, which are from
the Lord alone, is manifest from the passages in the Word
where mention is made of a candlestick and of a lamp, as in
the Apocalypse, " I saw seven golden candlesticks, and in the
midst of the seven candlesticks one like the Son of Man; the seven
candlesticks are seven churches" i. 12, 13, 20. And again, "7
will remove, thy candlestick out of its place, if thou dost not re-
pent," Apoc. ii. 5. The church is here called a candlestick
from the Divine Truth which it has from the Lord, for it is said
the seven candlesticks are seven churches ; that it is from the
Divine Truth is evident from its being said, I will remove thy
candlestick if thou dost not repent. That it is from the Lord,
is also evident, for it is said, in the midst of the candlesticks
was one likt; the Son of Man. That the Lord is called the Son

350

EXODUS.

[Chap, xxv

of Man from Divine Truth, see n. 2803, 2813, 3704. Again,
" I will give to My two witnesses to prophesy a thousand two
hundred and sixty days ; these are the two olives and two can-
dlesticks standing before the God of the earth," Apoc. xi. 3 to
10 ; the two witnesses are the Word of each testament, so far
as it witnesses concerning the Lord ; it is called olive from the
Divine Good, and candlestick from the Divine Truth, which is
from the Lord. And in Zechariah, " The angel said to the pro-
phet, what seest thou % to whom I said, I see, and behold a
candlestick wholly of gold • its cruse on its head, and its seven
lamps upon it, seven pipes to the lamps, two olives near it, one
on the right hand of the cruse, and one on its left," iv. 2, 3.
The subject here treated of is concerning Zerubbabel, who
was about to lay the foundation of the house of God, and
to perfect it, by whom is represented the Lord, as about to
come and restore the spiritual heaven and the church, which
are the candlestick, and the holy truths therein are the seven
lamps. That a lamp denotes faith, and the intelligence of
truth, and the wisdom of good, which are from the Lord alone,
is manifest from the Apocalypse, " The Holy Jerusalem hath
no need of the sun, neither of the moon, to give light in it,'
the glory of God shall enlighten it, and the Lamb is the lamp
thereof. The nations which are saved shall walk in His light, '
xxi. 23, 21. And again, " There shall be no night there, nei-
ther have they need of a lamp and of the light of the sun,
because the Lord God enlightens them," kpoc. xxii. 5. Lamp in
the former passage denotes the Divine Truth which is from the
Lord, and light denotes faith, thus also intelligence and wisdom.
Again, "The light of a lamp shall not give light in thee any
longer ; and the voice of the bridegroom and the bride shall
not be heard in thee any longer," Apoc. xviii. 23. And in Je-
remiah, 'f I will cause to perish the voice of joy and the voice
of gladness, the voice of the bridegroom and the voice of the
bride, the voice of millstones, and the light of a lamp, that the
whole land shall be a desolation, a devastation," xxv. 10, 11 :
speaking of the extinction of faith and thence of intelligence
in spiritual tilings, which are the lamp, which shall no longer
be, and the light of the lamp which shall be made to perish.
In like manner in Job, "How often is the lamp of the wicked
extinguished, and destruction comes upon them," xxi. 17. And
in David," Thoxi illuminatest my lamp, Jehovah my God causes
my darkness to shine," Psalm xviii. 28 ; 2nd Samuel xxii. 29
Again, " By thy commandments I am made intelligent, Thy
Word is a lamp to my feet, and a light to my path" Psalm
cxix. 101, 105. And in Job, " When God maketh a lamp to
shine upon my head, by His light I walked in darkness," xxix.
3. And in Matthew, " The lamp of the body is the eye, if thine
»va K- -c-f.1,1 ^!e>»-)sed, thy whole body shall be lucid ; but il

9549, 9550.]

EXODUS.

thine eye be evil, thy whole body shall be darkened ; if there
fore the lumen which is in thee be darkness, how great is the
darkness," vi. 22, 23 ; Lake viii. \C • chap, xi 33, 3(3. By eye
is here meant faith and consequent intelligence ; that these
things in the internal sense are eyes, sse n. 4403 to 4421,
4523 to 4534, 9051. Hence it is evident what is signified by
the whole body being lucid, if the eye be well disposed, and
by the whole body being darkened, if the eye be evil. Inas-
much as faith and the intelligence and wisdom thence derived
are signified by a lamp, therefore the kings of Judah are calle'1
Lamps for David, 1st Kings xi. 36 ; chap. xv. 4 ; 2nd Kings vii'
19 ; and David is called the lamp of Israel, 2nd Samuel xxi.
17 ; not that the kings of Judah were lamps, neither David, but
because by a king is signified the Divine Truth which is from
the Lord, n. 6148, and by David the Lord as to Divine Truth,
from which comes faith, intelligence, and wisdom, n. 188S.

9549. "Of pure gold" — that hereby is signified celestial
good, appears from the signification of gold, as denoting the
good of love, or celestial good, see n. 113, 1551, 1552, 5658,
6914, 6917. It may be expedient here briefly to show why the
candlestick was of pure gold. By candlestick is signified the
Divine Spiritual [principle], or the Divine Truth which is from
the Lord in heaven and in the church, n. 9548. Inasmuch
as this exists from the Divine Good, therefore the candlestick
was of gold, for, as was said, gold signifies good. This is fur-
ther evident from the influx of the Lord into the heavens ; the
inmost or third heaven is celestial, the middle or second is spi-
ritual ; the Lord flows in through the celestial heaven, which
is in the good of love to Him, into the spiritual heaven which
is in the truths of faith in Him. Hence it is manifest why the
whole candlestick was of pure gold, as also the ten candlesticks
in the temple built by Solomon, 1st Kings vii. 49 ; see also
below, n. 9550, 9568.

9550. " The candlestick shall be made solid" — that hereby
is signified that all shall be from good, appears from the signi-
fication of solid as denoting the whole of quantity, thus all
from good, which is signified by gold ; for all the spiritual prin-
ciple, which is signified by candlestick, so far as it illuminates
exists from the celestial, and also continually subsists by it, as
all truth from good ; for if good be withdrawn, truth is extin-
guished in a moment, for good is the soul of truth. The cast
herein is like that of the affection of love in regard to thought ,
if the affection of love be withdrawn, thought is instantly
extinguished ; for affection is the very life or soul of thought.
All affection which is of love is of good, and all thought
then«e is of truth. The truth which is from good is called
spiritual, and the good from which truth is derived is called
celestial.

352

EXODUS.

[Chap, xxv

9551. " Its shaft, and its pipe, its bowls " — that hereby arc
signified spiritual things in what is natural, appears from the
signification of a shaft, of a pipe, and a bowl, which are pro-
ductions from the candlestick itself, as arms, hands, and palms
of the hands from the body, as denoting spiritual things in
what is natural ; for what is natural is produced and derived
from what is spiritual, as what is spiritual from what is celestial,
n. 9549. Hence it is evident, since the candlestick signifies
the Divine Spiritual [principle], that the productions and der;
vations which are called the shaft, the pipe, and the bowls,
denote spiritual things in what is natural.

9552. " Its pomegranates " — that hereby are signified the
scientifics of good, appears from the signification of pomegra-
nates, as denoting scientifics of good. There are scientifics of
good and scientifics of truth, the former are signified by pome-
granates, and the latter by flowers with which the candlestick
was encompassed and adorned. That scientifics of good are
signified by pomegranates, is manifest from other passages where
they are named, as in Moses, " A land of wheat and of barley
and i if" .lie vine, and the fig-tree, and the pomegranate" Dent,
viii. 8. And in Haggai, "There is not yet 6eed in the barn,
and even to the vine, and the fig-tree, and pomegranate," ii. 19.
Wheat, barley, and seed in the barn, signify celestial things
internal and external. The vine, the fig-tree and pomegranate
signify spiritual and natural things in their order, the ultimates
of which are scientifics, which are of the natural and sensual
man, wherefore pomegranate is named in the last place. And
in Zephaniah, " Jehovah shall destroy Ashur, flocks shall rest
in the midst of her, every wild beast of the nation, also the
cormorant and the bittern shall pass the night in her pomegra-
nates" ii. 13, 14 ; where the cormorant and bittern in pome-
granates denote the falses of evil in the scientifics of good. And
in Amos, " I saw the Lord standing upon the altar, who said,
smite the pomegranate, that the posts may tremble ; that is,
divide them all in the head, the last of them I will slay with
the sword," ix. 1. Here to smite the pomegranate denotes to
destroy the scientifics of good by the falses of evil ; the posts
are said in this case to tremble, because posts denote truths of
the natural principle, n. 7847 : to slay the last with the sword,
denotes to destroy thus the ultimates; for 6Word denotes truth
combating against what is false and destroying it, and vice versa,
n. 2799, 4499, 6353, 7102, 8294.

9553. "And its flowers" — that hereby are signified the
scientifics of truth, appears from the signification of flowers,
as denoting the scientifics of truth. The reason why flowers
have this signification is, because flowers are germinations
which precede and in their manner produce fruits and seeds;
for it is a known thine that trees and plants hear flowers before

9551—9553.]

EXODUS.

35S

they bear fruit. The case is the same with man, as to intelli-
gence and wisdom ; the scientifics of truth precede, and in
their manner produce those things which are of wisdom with
man ; for they serve his rational principle for objects and thus
for means of growing wise ; hence it is that the scientifics of
truth are as flowers, and the good of life, which is the good of
wisdom, as fruit. Inasmuch as all things which are in the
spiritual world have reference to such things as appertain to
man, by reason that heaven resembles one man, and corres-
ponds to all and singular the things pertaining to man, there-
fore also all things which are in the natural world, according
to their agreement with such things as pertain to man, corres-
pond, represent, and signify, n. 9496. Hence now it may be
manifest from what ground it is that flowers signify the scien-
tifics of truth, and in general truths, and that fruit and likewise
seeds signify goods. That flowers denote the scientifics of
truth and in general truths, is manifest from the following
passages. "Their root shall be as corruption, and their flowers
as dust, because they have refused the law of Jehovah Sabaoth,
and have despised the discourse of the Holy One of Israel,"
Isaiah v. 21. Again, " Jacob shall cause them that are to come
to take root, Israel shall bear flowers and flourish, so that the
faces of the world shall be filled with produce," xxvii. 6. Again,
"Woe to the drunkards of Ephraim, and to the flower of his
fading glory and gracefulness," xxviii. 1. Drunkards denote
those who reason from falses, n. 1072 ; Ephraim denotes the
intellectual principle of the church, in this case perverted, n.
5354, 6222, 6234, 6238, 6267; glory denotes Divine Truth, n.
4809, 5922, 8267, 8427, 9429. Hence it is evident that flower
denotes the scientific by which truth is produced. Again, "The
grass withereth, the flower fadeth, the people is grass, but the
Word of our God abideth for ever," xl. 6, 7, 8. And in Nahum,
" The flower of Lebanon languisheth," i. 4. Where also flower
denotes scientifics as means of growing wise. And in Daniel,
"Nebuchadnezzar saw in a dream, behold a tree in the midst
of the earth, its height great, its leaf beautiful, and its flower
much : beneath it the beast of the field had shade, and in its
branches dwelt the birds of heaven, and all flesh was nourished.
But the Holy One from heaven crying out, said, cut down the
tree, lop off its branches, shake off its leaf, scatter its flower ;
let the beast of the field beneath it fly, and the birds from its
branches," iv. 7 to 14. By the tree and its height is signified
the increase of the religious principle which is signified by
Babel, which religious principle is holy in externals, but profane
in internals, see n. 1182, 12«3, 1304 to 1308, 1321, 1322, 1326,
1327. Leaf denotes scientific truth in general, n. 885; flower
denotes the scientific of truth, so far as i; serves for a medium
vol. ix. 23

EXODUS.

[Chap. xxiv.

of growing wise ; but in this case so far as it serves for a medium
of growing insane, for it is said that the flower should be scat-
tered. The beast of the field denotes those who are in the affec-
tions of good, and, in the opposite sense, who are in the affec-
tions of evil, n. 45, 46, 142, 143, 246, 714, 715, 719, 776,
1823, 2179, 2180, 3218, 3519, 5198, 7523, 9090, 9280. But
the birds of heaven denote those who are in the affections of
truth, and, in the opposite sense, who are in the affections of
the false, n. 3219, 5149, 7441; therefore it is said, that under
the shade of that tree dwelt the beast of the field, and in its
branches dwelt the birds of heaven, and all flesh was nourished,
and next that the beast of the field beneath it fled, and the birds
from its branches.

9554. " Shall be from it " — that hereby is signified from its
spiritual principle which is from celestial good, appears from
the signification of the candlestick, from which the pomegra-
nates and flowers were to be, as denoting the Divine Spiritual
principle which is from the Divine Celestial, see above, n. 9548.
Hence it is evident that by being from it is signified from the
spiritual principle which is from celestial good.

9555. u And six pipes going forth from its sides" — that
hereby are signified all things of truth derived from good in
the complex, appears from the signification of six, as denoting
all things in the complex, see n. 3960, 7973, 814S ; and from
the signification of pipes going forth from the sides, as denoting
truths derived from good. For by the pipes from the candle-
stick the like is signified as by the arms and hands of a man,
inasmuch as all and singular the things which are in nature
have reference to the human form, and are thence significative,
n. 9496, 9553 ; the arms and hands in man correspond to
truths derived from good, and hence to power, n. 878, 4931
to 4937, 5327, 5328, 6292, 6947, 7188, 7189, 7205, 751S,
7673, 8050, 8153, 8281, 9025, 9133. From which considera-
tions it is evident, that by the six pipes going forth from the
sides are signified all things of truth derived from good in the
complex.

9556. " Three pipes of the candlestick from one 6ide of it,
and three pipes of the candlestick from the other side of it" —
that hereby is signified what is full as to good and truth, ap-
pears from the signification of three, as denoting what is full,
see n. 2788, 4495, 7715, 9198 ; and from the signification of
the pipes of the candlestick, as denoting truths derived from
good, and hence power, see above, n. 9555 ; and from the sig-
nification of from one side and from the other side, as denoting
from good and the truth thence derived ; for by those things
which are in the right side of the body are signified goods, and
by those things which are iu the left, the truths thence derived.

9554—9563.]

EXODUS.

355

as tlie right part and loft of the face, the right and left eye, the
right and Left ear, the right and left foot ; in like manner the
rest of the things in the body.

9557. "Three bowls made like unto almonds " — that hereby
is signified what is full as to scientifics derived from good, ap-
pears from the signification of three, as denoting what is full,
as just above, n. 9556 ; and from the signification of bowls [or
cups] as denoting scientific truths which are from the good
of charity, see n. 5120 ; and from the signification of almonds,
as denoting goods of life corresponding to truths of interior
natural good, see n. 5622. Hence it is evident that by three
bowls like unto almonds is signified what is full as to scientific
truths derived from good.

9558. " In one pipe " — that hereby is signified the power of
truth derived from good, appears from the signification of a
pipe, as denoting truth derived from good, and hence power,
see above, n. 9555.

9559. " A pomegranate and a flower " — that hereby is signi-
fied a scientific of good and of truth, appears from the signifi-
cation of a pomegranate, as denoting the scientific of good, see
n. 9552 ; and from the signification of a flower, as denoting the
scientific of truth, see n. 9553.

9560. " And three bowls like unto almonds in one pipe, a
pomegranate and flower" — that hereby are signified things
similar as those just above, n. 9557, 9558, 9559, appears without
explication.

9561. " So for the six pipes going forth from the candlestick"
— that hereby is signified the power of truth derived from good
as to all things in the spiritual heaven, appears from the signi-
fication of six, as denoting all things in the complex, aslibove,
n. 9555 ; and from the signification of pipes, as denoting truths
derived from good, and hence power, see above, n. 9555, 9558 ;
and from the signification of the candlestick, as denoting the
spiritual heaven, see above, n. 9548. Hence it is evident, that
by the six pipes going forth from the candlestick is signified
the power of truth derived from good as to all things in the
spiritual heaven.

9562. " And in the candlestick "—that hereby is signified
the middle by which is conjunction, and from which are powers,
appears from the signification of the candlestick, as denoting
the spiritual heaven, see n. 9548, but in this case, inasmuch
as the middle part is meant from which the six pipes went
forth, by which pipes are signified powers, n. 9558, therefore
the middle is signified, by which conjunction is effected and
from which are powers.

9563. " Four bowls like unto almonds " — that hereby are
signified the scientifics of truth derived from good, appears
from the signification of four, as denoting conjunction, see n

356

EXODUS.

[Chap, xxv

8877 ; and from the signification of bowls like unto almonds,
as denoting scieiitifics derived from good, see above, n. 9557.

9564. "Its pomegranates and its flowers" — that hereby are
signified the scientifics of good and truth, appears from the sig-
nification of pomegranates, as denoting the scientifics of good,
see n. 9552 ; and from the signification of flowers, as denoting

lie scientiflcs of truth, see n. 9553.

9565. "And a pomegranate under the two pipes from it,
and a pomegranate under the two pipes from it, and a pome-
granate under the two pipes from it — that hereby is signified
tlie scientific of good in singular truths, appears from the signi-
fication of a pomegranate, as denoting the scientific of good, see
n. 9552; and from the signification of pipes, as denoting truths
derived from good, see n. 9555 ; its being three times repeated
signifies singulars, and in the internal sense plenary conjunc-
tion, ft ir by three is signified what is plenary, n. 2788, 4495,
7715, !H98 ; and by two, conjunction, n. 6S3, 5194, 8423.

9566. " For the six pipes going forth from the candlestick "
— that hereby is signified the power of truth derived from good
as to all tilings in the spiritual heaven, see above, n. 9561.

9567. "Tlieir pomegranates and their pipes shall be from it
all of it "- that hereby is signified that the scientifics of good,
and powers shall be from the Divine Spiritual principle, which
is from the Lord, appears from the signification of pomegranates,
as denoting the scientifics of good, see n. 9552 ; and from the
signification of pipes, as denoting truths derived from good,
and thence powers, see also above, n. 9555, 9558 ; and from
the signification of the candlestick, from which they must be,
as denoting the Divine Spiritual principle, which is in heaven
and in the church from the Lord, see n. 9548. Hence it is
evident that by the pomegranates and the pipes being from the
candlestick, is signified that the scientifics of good and powers
.-hall be from the Divine Spiritual principle. How the case
herein is, see what now follows.

9568. " One solid of pure gold" — that hereby is signified
»vhat is entire and perfect, because from the same good, ap
pears from the signification of one solid, as denoting a whole
quantity, thus all from good, which is signified by gold, n.
9550, thus what is entire and perfect; for what is wholly from
good, is entire and perfect. By what is wholly from good,
thus by what is entire and perfect, is meant when good is all
in all, not only in the truths which are signified by the pipes,
but also in the scientifics which are signified by the pomegra-
nates and tiowers. But it may be expedient to say how the case
herein is. It is good which gives birth to truths, and truths
derived from good are what give birth to scientifics, thus one
is derived and produced from the other, nevertheless good is
'.he all in the products a'td derivatives, because they are from

9564—9569.]

EXODUS.

357

good. The case heroin is similar to that of the end, the
cause, and the effect ; the end is the all of the cause, and the
cause is the all of the effect, whence it follows that the end
is the all of the effect, insomuch that if the end or final cause
he removed, there is neither its efficient cause nor its effect.
In like manner the celestial principle, the spiritual, and the na-
tural succeed each other ; from the celestial is all the spiritual,
and from the spiritual is all the natural, that is, from the celes-
tial by the spiritual ; every thing appertaining to man is called
celestial which is of the good of love, and every thing spiritual
which is of the truth of faith thence derived, and ever}' thing
natural which is of the scientific principle. The reason why the
scientific principle is natural is, because the scientific principle
is truth appearing in the light of the world, whereas the truth
of faith, so far as it is of faith with man, is in the light of hea-
ven. From these considerations it may now he manifest, how
one thing is produced and derived from another, and that the
first is all in the products and derivatives, insomuch that if the
first he removed, the things which thence succeed perish. That
the Divine [principle] is the first of all things, every one may
know who possesses any faculty of perception, wherefore it is
all in al» of the order of things, thus in all things of good and
of truth, which constitute heaven, and which constitute the life
of heaven with man ; consequently good from the Divine [pr'.n-
eiple] is in all the truths of faith, and if good be not the all *n
them, and if tb'. Divine [principle] of the Lord be not the all
in good, man has not any thing of heaven, consequently not
any thing of the church in himself. But the Divine [principle]
of the Lord is then in all things of good, and thenc in all
things of truth appertaining to man, when man wills from love
and believes from the faith thence derived, that all good and
all truth, thus the all of love and the all of faith is from the
Lord, and nothing at all from himself; also that he possesses
ro much of the truth of faith, as he receives of good from the
Lord ; for, as was said, good is the all in all of trum, and truth
without good is truth without life. From these considerations
it may be manifest what is meant by what is entire and perfect,
because from the same good, which is signified by one solid of
pure gold.

9569. " And thou shalt make its seven lamps " — that hereby
are signified holy spiritual tilings thence derived, appeal's from
the signification of a lamp, as denoting faith aird the intelli-
gence of truth, which is from the Lord alone, see n. 9548 ; thus
what is spiritual, for the Divine Truth, which is from the Lord,
and which gives birth to faith, to intelligence and wisdom, is
spiritual; and from the signification of seven, as denoting what
is holy, see n. 395, 433, 716, 881, 5265, 526S. The reason
why the lamps were seven in number was. because the Div i

358

EXODUS.

[Chap. xxv.

Truth, from which comes faith, intelligence and wisdom, is
what is called holy, by reason that it proceeds from the Divine
Good of the Divine Love of the Lord, and the Divine Good of
the Divine Love is what sanctities. Hence it was that sanctifi-
cations were effected by oil, as the sanctification of the tent,
and of all things therein, of the altar of Aaron and his sons,
and of their garments, and afterwards of kings, whence they
were called the anointed, for oil signifies the good of love, n.
886, 3728, 4582, 4638.

9570. " And let it make its lamps to ascend" — that hereby
is signified the light of the spiritual heaven, appears from the
signification of making the lamps to ascend, as denoting to kin-
dle light there, that they may illuminate, and whereas by the
candlestick was represented the spiritual heaven, n. 954S, there
fore by making the lamps to ascend, is signitied the light of the
spiritual heaven. The light of the spiritual heaven is the Divine
Truth proceeding from the Lord, and thence faith and the in-
telligence of truth, and the wisdom of good, see what was
cited, n. 9548. It may be expedient to say briefly how the
case is with the light of the spiritual heaven. In the Lord's
celestial kingdom, which is the inmost or third heaven, there
;.s light which immensely transcends the light that is in the
Lord's spiritual kingdom, which is the middle or second heaven ;
rhe light, of the celestial kingdom, or of the inmost heaven,
does not appear as light, but as flame ; the reason is, because
in that heaven the good of love reigns, and the good of love is
exhibited by flame in heaven; but in the Lord's spiritual king-
dom, which is the middle or second heaven, there is light,
which immensely transcends the light of the world, nevertheless
it appears white, the reason is, because in that heaven the truth
of faith, derived from the good of charity, reigns ; and the truth
of faith, derived from that good, is exhibited by white light in
heaven. Hence also by light in the Word is signitied the truth
which is from good, and in the supreme sense the Divine Truth
proceeding from the Divine Good of the Lord. From these
considerations it may now be manifest, what is meant by the
light of the spiritual heaven, and what by the flame of rhe
lamp, from which that light proceeds.

9571. " And let it illuminate over against its faces" — that
hereby is signitied from the Divine Good oftheDivino Human
[principle] of the Lord, appears from the signification of illu-
minating, as denoting the Divine Truth proceeding from the
Divine Good of the Lord, for this is what illuminates heaven,
and the angels themselves there, also the church, and the men
therein, who are in faith grounded in good ; illumination thence
derived is illumination of the mind, whence comes intelligence
and wisdom in the truths and goods of faith. The mind is illu-
minated by the Word, because the Word is Divine Truth from

9570- -9573.]

EXODUS.

359

the Lord ; and from the signification of faces, when concerning
the Lord, as denoting all that which is from the Divine Good
of His Divine Love, see n. 9545, 9546. The reason why it de-
notes from the Divine Good of the Divine Human [principle]
of the Lord, is because the Divine Unman [principle] of the
Lord is the source of light in heaven, for it is the sun of heaven,
from which comes light, and the light thence proceeding is Di-
vine Truth, see n. 1053, 1521 to 1533, 1619 to 1632, 2776, 3094,
3138, 3167, 3190, 3195, 3222, 3223, 3337, 3339, 3341, 3636,
:;t;4 :, 3S62, 3993, 4060, 41S0, 4302, 440S, 4414, 4415, 4419,
4.VJ7, 4598, 5400, 6032, 6313, 6315, 6608. 6907, 7174, 8644,
8707, SS61, 9399, 9407. And that the Lord is the sun of
heaven, n. 1053, 1521, 1529, 1530, 1531, 2441, 3636, 3643,
4321, 5097, 7078, 7171, 7173, 8644, 8812. The Divine Human
[principle] of the Lord is the source of light in heaven, inas-
much as the Divine [being or principle] cannot be seen but
under a human form, as the Lord also has taught in John, " No
one hath seen God at any time, the only-begotten Son, who is in
the bosom of the Father, He hath brought Him forth [to view~\,"
i. 18. And again, "Ye have neither heard the voice of the
Father at any time, nor seen His shape," v. 37.

1».">72. " And its tongs and its snuff-dishes " — that hereby are
signified things purificatory and evacuatory in the natural
principle, appears from the signification of tongs and snuff-
dishes, as denoting things to snuff with, thus things purifita
tory and evacuatory. The reason why it denotes in the natura^
principle is, because the natural principle is the snuffer, thue
the purificatory and evacuatory principle ; for all the things
which are of the internal or spiritual man descend even into the
natural principle, and are purified, for in that principle things
filthy and superfluous are discharged, and things suitable for
u>cs are arranged. That these effects are wrought in the natu-
ral principle may be manifest from this consideration, that the
internal or spiritual man, whilst he is in the body, thinks in the
natural principle, and brings forth or utters what he thinks in
the corporeal principle, and also wills in the natural principle,
and what he wills brings fo>-fh into action in the corporeal prin-
ciple ; wherefore in those principles are things evacuatory and
for snuffing. This is signified by cashing of the feet, concern-
ing which the Lord thus speaks in John, " He that is washed,
hath no need save to wash his feet, and is wholly clean" xiii. 10.
"V ashing signified the purification of the internal man, n. 3147,
o954, i)ot>$ ; and feet the natural principle, n. 2162, 3147, 3701,
3986, 4280, 4938 to 4952.

9573. " Of pure gold " — that hereby is signified also from
good, appears from the signification of gold, as denoting the
good of love, see above, n. 9549. Why things purificatory and

360

EXODUS.

[Chap. xxv.

evacuatory were also to be from good, is manifest from what
was shown above, n. 9568.

9574. " A talent of pure gold thou shalt make it with all
those vessels " — that hereby is signified celestial good, from
which is spiritual good with its scientitics, appears from the
signification of a talent of pure gold, as denoting one good from
which are all things ; for a talent is one, and gold is good, n.
9549 ; and the vessels, which were also to be from the same
good, are scientifics, n. 9557, 9559, 9560, 9563, 9564 ; that
vessels in general are truths and scientifics, see n. 3068, 3079,
9394, 9544. Inasmuch as good must be all in all to products
and derivatives, thus good celestial must be in spiritual goods,
and thence in scientifics, n. 9568 ; therefore it is said, that the
candlestick should be made solid of pure gold, n. 9549, 9550 ;
and that the shaft, the pipe, the bowls, the pomegranates and
flowers, should be from it, n. 9551, 9552, 9553, 9554 ; and here,
that he should make it of a talent of pure gold witli all those
vessels.

9575. Yerse 40. And see and make in the form of those
things, which thou wast made to see in the mountain. And see
and make in the form of those things, signifies a representative
of all things. Which thou wast made to see in the mountain,
signifies which with the eyes of the spirit was seen in heaven.

9576. "And see and make in the form of those things" —
that hereby is signified a representative of all things, appears
from the signification of a form, as being a representative, as
above, n. 9181, 9482, in this case of heaven where the Lord is,
and of all things of heaven, or of all things of the Lord in
heaven, for the form of the ark is meant of the habitation, of
the table for the breads of faces, of the candlestick, and of the
vessels, by which are represented the heaven where the Lord
is and heavenly things.

9577. "Which thou wast made to see in the mountain" —
that hereby is signified, which with the eyes of the spirit were
seen in heaven, appears from the signification of seeing, when
concerning representatives in heaven, as denoting to see with
the eyes of the spirit, of which we shall speak presently; and
from the signification of Mount Sinai, as denoting heaven, see
n. 88U5, 94i'U. In respect to seeing, when concerning the re-
presentatives which appear in heaven, as denoting to see with
the eyes of the spirit, it is to be observed that angelic spirits,
who are in the ultimate or first heaven, continually see forms
of things like to those which are in the world, as paradises,
trees therein with fruits, flowers and plants, also houses, pa-
laces, and likewise animals of several kinds, besides innumer-
able other things which are not seen in the world. All those
things are representatives of the celestial things which are in

9574 — U577.J

EXODUS.

361

the superior heavens, and which in the first heaven are exhi-
bited in form, thus before the eyes of spirits beneath, that ap
angelic spirit can thence know and perceive singular the things
which exist in the superior heavens ; for all things as to the
most singular represent and signify. Hence it may be manifest
what is meant by the representative of heaven, and of the hea-
venly things which are signified by the ark, the cherubs, the
habitation, the tables therein and the candlestick. Such things
cannot be seen by the eyes of man, whilst he is in the world,
for those eyes are formed to apprehend terrestrial and corpo-
real things, thus things material. They are therefore so gross,
that they cannot even apprehend by vision the interior things
of nature, as may be sufficiently manifest from the optical
glasses, with which they must, be armed, in order to see those
things only which are proximately of interior nature. In a
word, the}' are most dull, and being of such a quality, the
representatives which appear to spirits in the other life, cannot
be at all seen by them, but if those representatives must ap-
pear, the lumen of the world must be taken away from the
eyes, in which case the things which are of the light of heaven
are seen ; for there is a light of heaven, and there is a light
of the world ; the light of heaven is for the spirit of man, and
the light of the world for his body ; and the case herein is
this. Those things which are in the light of heaven are in thick
darkness, so long as man sees from the light of the world ; and
vice versa, those things which are in the light of the world are
in thick darkness, when man sees from the light of heaven.
Hence it is, that when the light of the world is taken away from
the sight of the corporeal eye, the eyes of man's spirit are then
opened, and those things are seen which are in the light of
heaven, thus the representative forms, as was said above.
From these considerations it may be known whence it is that
man at this day is in thick darkness concerning heavenly things,
and some in darkness so great, that they do not even believe
that life after death is given, thus they do not believe that
themselves are to live for ever. For man at this day is so much
immersed in the body, thus in things corporeal, terrestrial and
worldly, and hence in so gross a light of the world, that hea-
venly things are altogether thick darkness to him, and therefore
the sight of his spirit cannot be enlightened. From these con-
siderations it is now evident, that the eyes of the spirit were
those with which Moses saw the form of the tent in Mount
Sinai.

362

EXODUS.

[Chap. xxv.

OF THE EARTHS IN THE STARRY HEAVEN ; IN THIS PLACE OF
THE FIRST EARTH WHICH WAS THERE SEEN.

9578. / WAS led by angels from the Lord to a certain earth
in the universe, where it was given to look into the earth itself ,
yet not to discourse with the inhabitants there, but viith the spirits
who come from thence. For all the inhabitants, or men of every
earth, after finishing their life in the world become spirits, and
remain about their own earth. From them, however, informa
tion is given concerning the earth, and concerning the state of
the inhabitants there ; for men, wlio depart out of the body,
carry along with them all their former life, and all their me-
mory.

9579. To be led to the earths in the universe, is not to be
led and translated thither as to the body, but as to the spirit ;
and the spirit is not led by spaces, but by variations of the state
of interior life, which appear to it as progressions through spaces,
see n. 5605, 7381, 9440 ; approaches are also made according
to agreements and similitudes of states, for agreement or simi-
litude of stale conjoins, and disagreement or dissimilitude dis-
joins. Hence it may be manifest in what manner translation is
effected as to the spirit, and its approach to things remote,
whilst the man still remains in his own place.

9580. But to lead the spirit by variations of the state of its
interiors out of its own orb, and to cause the variations suc-
cessively to proceed, even to a state agreeing with or like to
those to wliom it is led, is in the power of the Lord alone ; for
there must be continual direction and foresight from first to
last, forwards and backwards ; especially to produce this effect
with a man, who is yet as to the body in the world of nature,
and thereby in space.

95f»l. That this effect has been wrought, they who are in
sensual corporeal principles, and think from them, cannot be
induced to believe ; the reason is, because sensual corporeal
things cannot apprehend progressions without spaces. Never-
theless they who think from the sensual principle of their spirit
in some degree removed or withdrawn from the sensual princi-
ple of the body, thus interiorly in themselves, may be induced to
believe and may apprehend, inasmuch as in the idea of their
thought, there is neither space nor time, but instead thereof such
things as give birth to spaces and times ; for the use of these
latter therefore, the things u>hich follow concerning the earths
in the starry heaven are written, and not for the former, unless
they be such as to suffer themselves to be instructed.

9582. In a leaking state I was led, as to the spirit, by an
gels from the Lord to a certain earth in the universe, some spirits

9578—9586.]

EXODUS.

363

from this orl accompanying me ; progression was made to the
right, which continued two hours. About the end of our solar
system, there appeared first a whitish cloud, but dense, and
after it a fiery smoke, ascending from a great gulf ; it was a
great whirlpool separating, on that side our solar world, from
certain worlds of the starry heaven. The fiery smoke appeared
at a considerable distance. I was carried beyond that medium.,
and then there appeared underneath in that gulf or whirlpool
several men, who were spirits. (For spirits appear all in a
human form, and actually are men, n. 322, 1»81). I heard
them also discoursing there among one another, but whence
they were, and of what quality, it was not given to know ; yet
one of them told me, that they were guards to prevent spirits
passing from this world into any other in the universe without
leave given.

9583. That this was the case was also confirmed, for certain
spirits, who were in the company, to whom it was not permit-
ted to pass, when they came to that great interstice, began to
cry out exceedingly that they were perishing, for they were like
those who are struggling in the agonies of death ; wherefore
they stopped short on tlmt side of the whirlpool, nor could they
be translated further ; for the fiery smoke exhaling from the
wliirlpool seized them, and thus tormented them. A fiery
smoke is the false derived from evils of concupiscences; so
that false appears.

95 34. The subject concerning the first earth seen in the
starry heaven, will be continued at the close of tlie following
chapter.

EXODUS.

CIIAPTEE THE TWENTY-SIXTH.

THE DOCTRINE OF CHARITY AND FAITH.

9585. ALL that is called Freedom which is of the will, thus
which is of the love, hence it is that freedom manifests itself
by the delight of willing and of thinking, and thence of doing
and of speaking ; for all delight is of love, and all love is of
the will, and the will is the esse of the life of man.

9586. To do evil from the delight of love appears like free

364

EXODUS.

[Chap. xsvi.

dom, but it is servitude, because it is from hell. To do good
from the delight of love appears like freedom, aud also is free-
dom, because it is from the Lord. Servitude therefore consists
in being led of hell, and fieedom in being led of the Lord.
This the Lord teaches in John, '•'•Every one that doeth sin is
the servant of sin ; the servant abideth not in the house for
ever ,* the Son abideth for ever if the Son shall make you free,
ye shall be truly free" viii. 34, 35, 36.

9587. The Lord keeps man in the freedom of thinking, and
so far as external restraints, which are the fear of the law and
of life, and the fear of the loss of reputation, of honor, and of
gain do not hinder, he keeps him in the freedom of doing ; but
by freedom he bends him away from evil, and by freedom bends
to good, leading man so gently and tacitly, that he knows no
other than that all proceeds from himself. Thus the Lord in
freedom inseminates and in-roots good into the very life of man,
which good remains to eternity. This the Lord thus teaches in
Mark, " The kingdom of God is asa man who casts seed into the
earth, which germinates and grows whilst he himself is ignorant /
the earth beareth fruit of her own accord" iv. 26, 27, 28. The
kingdom of God is heaven with man, thus the good of love
and the truth of faith.

958S. What is inseminated in freedom, this remains, because
it is in-rooted in the very will of man, which is the esse of his
life. But what is inseminated in a state of compulsion, this
does not remain, because what is of compulsion is not from the
will of man, but is of him who compels. Hence it is, that wor-
ship grounded in freedom is pleasing to the Lord, but not wor-
ship from compulsion ; for worship grounded in freedom is
worship from the love, inasmuch as all freedom is of love.

95S9. There is heavenly freedom and there is infernal free-
dom ; heavenly freedom consists in being led of the Lord, and
this freedom is the love of good and of truth. But infernal
freedom consists in being led of the devil, and this freedom is
the love of evil and of the false, properly it is concupiscence.

9590. They who are in infernal freedom believe that there is
servitude and compulsion in not being allowed to do evil and to
tli ink what is false at pleasure. But they who are in heavenly
freedom, dread to do evil and to think what is false, and if
they are compelled thereto, they are tormented.

9591. From these considerations it may be manifest what
Free-will is, namely, that it consists in doing ^ood from de
termination or from the will ; and that they are in that free-
dom, who are led of the Lord.

95S7— 9591.]

EXODUS.

365

CHAPTEE XXTf.

1. A1SD thou shalt make the habitation, ten curtains, of
tine linen woven together, and blue, and purple, and scarlet
doable-dyed, with cherubs, the work of a contriver thou shalt
make them.

2. The length of one curtain eight and twenty in a cubit,
and the breadth four in a cubit, one curtain. One measure for
all the curtains.

3. Five curtains shall be joined together, each to the other,
and five curtains shall be joined together, each to the otbor

4. And thou shalt make loops of blue upon the edge of ^nc
curtain from the extremity in the joint, and so shalt thou mak^
in the edge of the extreme curtain in the other coupling

5. Fifty loops thou shalt make in one curtain, and fifty
loops thou shalt make in the extremity of the curtain which
is in the other coupling. The loops shall be taken up, each to
tbe other.

6. And thou shalt make fifty little handles of gold, and thou
shalt join together the curtains each to the other in the little
handles : and it shall be one habitation.

7. And thou shalt make curtains of goats [hair] for the tents
over the habitation, eleven curtains thou shalt make them.

8. The length of one curtain thirty in a cubit, and the
breadth four in a cubit, one curtain, one measure for the eleven
curtains.

9. And thou shalt join together five curtains only, and six
curtains only, and thou shalt double the sixth curtain over
against the faces of the tent.

10. And thou shalt make fifty loops upon the edge of one
curtain outmost in the joining, and fifty loops upon the edge
of the curtain of the other joining.

11. And thou shalt make fifty little handles of brass, and
thou shalt put the little handles into the loops, and shalt join
together the tent, that it may be one.

12. And what is redundant superfluous in the curtains of the
tent, half of the suj^erfluous curtain thou shalt make to redound
over the hinder parts of the habitation.

13. And a cubit on this side and a cubit on that side in what
is superfluous in the lengths of the curtains of the tent shall be
redundant over the sides of the habitation on this side and on
that side to cover it.

14. And thou shalt make a covering for tbe tent of the skins
of red rams, and a covering of the skins of badgers from above.

15. And thou shalt make planks for the habitation of shit-
tim-wood, standing.

16. Ten cubits the length of a plank, and a cubit and half
"V cubit the breadth of one plank.

366

EXODUS.

[Chap. xxvi.

17. Two hands to one plank combined, each to the other.
So shalt thou do to .-ill the planks of the habitation.

18. And thou shaU make planks for the habitation, twenty
lanks for the corner of the south southward.

19. And thou shalt make forty bases of silver under the
twenty planks, two bases under one plank for its two hands ;
and two bases under one plank for its two hands.

20. And for the other side of the habitation at the corner of
the north twenty planks.

21. And their forty bases of silver, two bases under one
plank, and two bases under one plank.

22. And for the two legs of the habitation towards the sea
*hou shalt make six planks.

23. And thou shalt make two planks for the corners of the
habitation in the two legs.

24. And they shall be twinned from beneath, and they shall
be twinned together at its head, at one ring; so shall it be for
them both, at the two corners they shall be.

25. And there shall be eight planks and their bases of silver,
sixteen bases, two bases under one plank, and two bases under
one plank.

26. And thou shalt make staves of shittim-wood, for the
fi.ve planks of one side of the habitation.

27. And five staves for the planks of the other side of the
habitation, and five staves for the planks of the side of the ha
bitation at the two legs towards the sea.

28. And a middle stave in the middle of the planks passing
from, extremity to extremity.

29. And thou shalt cover the planks over with gold, and
thou shalt make their rings of gold, houses for the staves, and
thou shalt cover over the staves with gold.

30. And thou shalt set the habitation according to the mode
which thou wast made to see in the mountain.

31. And thou shalt make a vail of blue and purple and
scarlet double-dyed and fine linen woven together, with the
work of a contriver he shall make it, with cherubs.

32. And thou shalt give it upon four pillars of shittira covered
over with gold, and their hooks of gold, upon four bases of silver.

33. And thou shall give the vail under the little handles,
and thou shalt bring in the ark of the testimony thither from
within the vail ; and let the vail distinguish for you between the
holy and the holy of holies.

34. And thou shalt give the propitiatory over the ark of the
testimony in the holy of holies.

35. And thou shalt set the table from without the vail, and
the candlestick over against the table on the side of the habi-
tation towards the 6outh, and thou shalt give the table to the
side of the north.

9592— 9594. J

EXODUS.

387

3G. And thou shalt make a covering for the door of the tent
with bine and purple and scarlet double-dyed and tine linen
woven together, the work of one that uses the needle.

37. And thou shalt make for the covering five pillars of shit-
tim, and shall cover them over with gold, and their hooks
shall be of gold, and thou shalt cast for them live bases of
brass.

THE CONTENTS.

9592. IN this chapter is represented another or the middle
heaven by the habitation and the tent; and the celestial and
spiritual things therein are represented by those things of which
the habitation and tent were constructed. And afterwards is
represented the medium uniting this heaven and the inmost
heaven, by the vail between the habitation and the ark of the
testimony.

THE INTERNAL SENSE.

9593. TERSE 1. And thou shalt make the habitation, ten
curtains, of fine linen woven together, and blue and purple, and
scarlet double-dyed, with cherubs, the work of a contriver thou
shalt make them. And thou shalt make the habitation, signities
another or the middle heaven. Ten curtains, signities all the
truths of which it is formed. With fine linen woven together,
and blue, and purple, and scarlet double-dyed, signifies the
spiritual and celestial things from which those truths are deriv-
ed. With cherubs, signifies the guard of the Lord lest it should
be come at and hurt by the hells. The work of a contriver thou
shalt make them, signifies the intellectual principle.

9594. u And thou 6h alt make the habitation" — that hereby
is signified another or the middle heaven, appears from the
signification of a habitation, when relating to the Divine [being
or principle], as denoting heaven, properly the middle or second
heaven. It is a known thing that there are three heavens, the
inmost, the middle, and the ultimate, or the third, the second,
and the first. All those heavens were represented by the taber-
nacle ; by the ark where the testimony was, the inmost or third
heaven ; by the habitation where the table for the breads of
faces was and the candlestick, the middle or second heaven ;
and by the court, the ultimate or first heaven. The reason
why there are three heavens is, because there are three degree*

368

EXODUS.

[Chap, xxvi

of life appertaining to man ; (for man who becomes an angel
after death, constitutes heaven, nor have the angels nor the
heavens a.iy other origin ;) the inmost degree of his life is for
the inmost Leaven ; the middle degree of life for the middle
heaven ; and the ultimate for the ultimate heaven ; and whereas
man is such, or so formed, and heaven is from the human race,
therefore there are three heaveus. Those degrees of life apper-
taining to man are opened successively ; the first degree by a
life according to what is equitable and just ; the second degree
by a life according to the truths of faith derived from the Word,
and according to the goods of charity towards the neighbor
thence derived ; and the third degree according to the good of
mutual love, and the good of love to the Lord. These are the
means whereby those three degrees of life appertaining to man,
thus the three heavens appertaining to him, are successively
opened. But it is to be noted, that so far as man recedes from
good of life, and accedes to evil of life, so far those degrees
are closed, that is, so far the heavens appertaining to him are
closed, for as the good of life opens them, so evil of life closes
them ; hence it is, that all who are in evil are out of heaven,
thus in hell. And whereas the heavens appertaining to man
are successively opened according to the good of his life, as
was said above, it is to be noted that on this account with some
the first heaven is opened and not the second, and with some
the second heaven is opened and not the third; and that the
third heaven is opened with those only, who are in the good of
life from love to the Lord. That man is a heaven in the least
form ; and that he was created to be an image both of heaven
and of the world, see the passages cited, n. 9279. The inmost
heaven therefore is what is represented by the ark of the testi-
mony, treated of in the foregoing chapter; the middle heaven
is what is represented by the liabitation, treated of in this
chapter; and the ultimate heaven is what is represented by the
court treated of in the following chapter, lieaveu is called
the habitation of God from thih consideration, that the Divine
jprinciple] of the Lord inhabits there, for it is the Divine Truth
proceeding from the Divine Good of the Lord which makes
..eaven, inasmuch as it gives life to the angels who are there ;
and whereas the Lord dwells in that which is from Himself
with the angels, n. 9338, therefore heaven is called the habi-
tation of God, and the Divine Truths themselves, derived from
Divine Good, the receptions of which are angels or angelic
societies, are called habitations ; as in David, " Send Thy
light and Thy truth, let these lead me, let them lead me to the
mountain of holiness, and to Thy habitations, that I may
enter in to the altar of God to God," Psahn xliii. 3, 4. Again,
u A river, the streams whereof shall make glad the city of
God, the holy of the habitations of the Most High," Psalm

9594, 9595.]

EXODUS.

369

xlvi. 4. Again, " They have profaned the habitation of Thy
name to the earth," Psalm lxxiv. 7. Again, " How lovely are
Thy habitations, Jehovah" Psalm lxxxiv. 1. That they are the
Divine things proceeding from the Divine Human [principle]
of the Lord, ' which are properly called habitations, and that
hence heaven itself is called a habitation, is also manifest from
David, '; He hath sworn to Jehovah, he hath vowed to the
Mighty One of Jacob, I will not give sleep to mine eyes until
I have found a place for Jehovah, habitations for the Mighty
One of Jacob : lo ! we have heard of Him in Ephrata, we have
found Him in the fields of the forest, vie will enter into His
habitations" Psalm cxxxii. 2, 4 to 7. The Mighty One of
Jacob is the Lord as to the Divine Human [principle], n. G425 ;
Ephrata, where He was to be found, is Bethlehem, where He
was born, Gen. xxxv. 19 ; chap, xlviii. 7 ; Micah v. 2 ; Matt,
ii. 4 and 6 ; the fields of the forest are the goods of the church
amongst the gentiles. And in Ezekiel, " They shall dwell
upon the land, which I have given to My servant Jacob, they
shall dwell upon it themselves and their sons' sons for ever ;
and David My servant shall be a prince to them for ever : I will
establish for them a covenant of peace, a covenant of eternity
shall be with them, and I will place My sanctuary in the
midst of them for ever ; thus shall My habitation be with them,"
xxxvii. 25, 26, 27. David, who was to be a prince to them,
denotes the Lord, n. 1888 ; a sanctuary denotes the Divine
Human [principle] of the Lord, inasmuch as from Him is every
thing holy, n. 3210, 9229 ; thus habitation denotes heaven anc
the church where the Lord is. And in Jeremiah, " Thus saith
Jehovah, behold I bring back the captivity of the tents of Jacob,
and I will have mercy upon his habitations, that the city may
be built upon its own heap," xxx. 18. To bring back the
captivity of the tents of Jacob, denotes to restore the goods and
truths of the external church which were destroyed ; to have
mercy upon his habitations, denotes to restore the truths of the
internal church ; the city which should be built upon its own
heap, denotes the doctrine of truth, n. 2457, 2943, 3216, 4492,
4493. How the Lord ahabits in the heavens, may be manifest
from what has been shown before concerning the Lord, namely,
that the Lord as to the Divine Human [principle] is the Sua
from which there is heat and light in the heavens ; heat from
the Lord as a Sun is love, and light is faith ; hence the Lord
dwells with those who receive from Him the good of love and
the truth of faith, thus the heat and light of life ; His presence
is according to the degrees of reception.

9595. " Ten curtains " — that hereby are signified all the
truths of which it is formed, appears from the signification of
ten, as denoting all, see n. 4638 ; hence a tenth" part, which
is one curtain, denotes as much as is sufficient, n. 8468, 8540 ;
■"ol. ix. 24

370

EXODUS.

[Chap. xxvi.

and from the signification of curtains, as denoting the interior
truths of faith, which are of the new intellectual principle; for
by the habitation is signified the middle or second heaven, which
is heaven from the reception of the Divine Truth which is from
the Divine Good of the Lord, as was shown above, u. 9594 ;
hence the curtains of which it was constructed, and with which
it was covered, denote the truths of faith which are of the new
intellectual principle ; the reason why interior truths are denoted
is, because exterior truths are signified by the curtains from
goats for the tent which was round about, treated of also in
this chapter. That curtains denote the truths of faith apper
taining to those who are in the Lord's spiritual kingdom, is
manifest from the passages in the "Word where they are named,
as in Isaiah, " Sing thou barren who hast not borne, because
more are the sons of the desolate than the sons of her that is
married ; enlarge the place of thy tent, and let them extend the
curtains of thine habitations. Make long the ropes, because
thou shalt burst forth to the right hand and to the left, and
thy seed shall inherit the nations," liv. 1, 2, 3. The subject
treated of in this passage is concerning the church about to be
established amongst the gentiles, which is called the barren
that has not borne, from the consideration of its being without
truths from the "Word, n. 9325 ; which is said to have more
sons than the sons of her that is married, because it has more
truths than the truths of the former church devastated, for sons
denote truths, n. 489, 491, 533, 1147, 3373, 3704 ; to enlarge the
place of a tent denotes the holy principle of worship derived
from the good of love, n. 3312, 3391, 4599 ; to extend the
curtains of habitations denotes the holy principle of worship
derived from the truths of faith. And in Jeremiah, " The whole
land is devastated, My tents are suddenly devastated, My cur-
tains in a moment," iv. 20. The land which is devastated
denotes the church, n. 9325 ; devastated tents denote the
holy principle of worship derived from the good of love ; devas-
tated curtains denote holy worship derived from the truths of
faith. Again, M My tent is devastated, and all my ropes plucked
up ; My "sons are departed from Me and they are not, there is
none to stretch out any more My tent, and to set up My curtain,?,
since the pastors have become foolish," x. 20, 21 ; where the
6ense is the same. Again, "Arise, and go up against Arabia,
and devastate the sons of the east, lot them take their tents,
and flocks, their curtains, and all their vessels, and their camels,
let them take away to themselves," xlix. 28, 29. Arabia and
the sons of the east denote those who are in the knowledges of
good and truth, n. 3249; to take tents and flocks denotes the
interior goods of the church, n. 8937 ; to take curtains denotes
the interior truths of the church ; their vessels denote the ex-
terior truths of the church, n. 3068, 3079 ; camels denote

EXODUS.

371

common scientific*, n. 3018, 3071, 3143, 3115. And in Ha-
bakknk, " Under Avan I saw the tents of Cuslian, the curtains
of Midi an were moved" iii. 7. The curtains of Midian denote
truths appertaining to those who are in simple good, n. 3242,
4756, 4788, 6773, 6775. From these considerations it is evi-
dent what is meant in David, " Jehovah thou hast put on glory
and honor, Who covereth Himself with light as with a gar-
ment, He stretcheth out the heavens as a curtain" Psalm civ.
1, 2. To cover Himself with light as with a garment, denotes
Divine Truths ; that light is truth, see n. 9548. That garment
is also truth, see n. 4545, 4763, 5319, 5954, 9093, 9212, 9216.
Hence to stretch out the heavens as a curtain, denotes to enlarge
the heavens by the influx of Divine Truth, whence comes in-
telligence and wisdom. That to stretch out and expand the
heavens is predicated of the new or regenerate intellectual prin-
ciple, see the article which now follows, n. 9596, at the end

9596. " Of fine linen woven together, and blue, and purple,
and scarlet double-dyed" — that hereby are signified the spir
itual and celestial tilings of which they are formed, appears
from the signification of fine linen woven together, as denoting
truth from a celestial origin, see n. 9469; and from the signi-
fication of blue, as denoting the celestial love of truth, see n
9466 ; and from the signification of purple, as denoting the
celestial love of good, see n. 9467 ; and from the signification
of scarlet double-dyed, as denoting spiritual good or the good
of truth, see n. 9468. Such is the order in which spiritual and
celestial things follow, or the goods and truths appertaining to
man and angel who is in the middle or second heaven. For
truth from a celestial origin, which is signified by fine linen,
js first ; next is the love or affection of truth, which is blue,
afterwards is the love or affection of good thence derived, which
is purple ; and lastly, is spiritual good, which is scarlet double-
dyed. Inasmuch as spiritual and celestial things follow in this
order, therefore fine linen woven together is here mentioned in
the first place. But in the vail, which was between the habita-
tion and the ark, or between the holy and the holy of holies,
treated of in verse 31 of this chapter, it is mentioned in the last
place. The reason why in the vail fine linen woven together is
mentioned in the last place is, because the vail signifies the
medium, uniting the inmost heaven with the middle, hence in
that medium it must be last that it may be the first in. what
follows, on account of conjunction. But by fine linen woven
together, is properly signified the intellectual principle, such as
appertains to the spiritual man, or to an angel, who is in the
Lord's spiritual kingdom. The reason why the intellectual
principle is signified by tine linen woven together is, because
with the spiritual man a new will-principle from the Lord is
implanted in his intellectual part, see n. 863, 875, 895, 927,

372

EXODUS.

[Chap. xxvi.

1023, 1043, 1044, 1555, 2256, 4328, 4493, 5413. And whereas
the intellectual principle of the spiritual man is signified by fine
linen woven together, therefore also spiritual truth is signified,
for all truth appertains to the intellectual part, and all good to
the will part, n. 3623, 9300 ; for the intellectual principle is the
subject or continent, and truth is of it, and those two make one.
From these considerations it may also be manifest, that the
intellectual principle itself, with those who are of the Lord's
spiritual kingdom, is a habitation, in the strict sense, n. 9296,
9297, and that it is described by the expanse from the curtains.
From these considerations it may be known what is signified by
expanding and stretching out the heavens in the following pas-
sages, as in Isaiah, " Jehovah that stretcheth out the heavens,
that expandeth the earth, giving soul to the people upon it, and
a spirit to them that walk in it," xlii. 5. Again, ''I Jehovah,
making all things, stretching out the heavens alone, expanding
the earth from Myself" xliv. 24. Again, " 1 have made the
earth, and have created man upon it ; I, My hands have stretched
out the heavens," xlv. 12. And in Jeremiah, " He whomaketh
the earth by His virtue, prepareth the orb by His wisdom, and
by His intelligence stretcheth out the heavens," li. 15. And
in Zechariah, " Jehovah that stretcheth out the heavens, and
foundeth the earth, and formeth the spirit of man in the midst
of him,'' xii. 1. That by stretching out the heavens, and ex-
panding the earths the like is here signified, as by stretching
out and expanding the habitation by curtains, is evident, and
that this is to regenerate man, and thereby to create or form a
new intellectual principle, in which is anew will principle, which
is the heaven itself of the spiritual man, wherein the Lord dwells
with that man ; that it is the regeneration or formation of a new
intellectual principle, and of a new will principle therein, thus of
a new man, which is signified by stretching out the heavens and
expanding the earth, is evident from the explication itself in the
above passage, for it is said, giving soul to the people upon it,
and spirit to those that walk in it ; also, forming the spirit of
man in the midst of Jlim. That heaven and earth denote the
internal and external church, see n. 1733, 1850, 2117, 2118, 3355,
4535; and that earth in general denotes the Lord's kingdom
and church, n. 9334; which also manifestly appears in the
above passages, for unless the earth had this signification, what
could be meant by expanding the earth, and founding theearth,
and forming the spirit of man in it. That by stretching out the
heavens and expanding the earth the like is here signilied as
by stretching out and expanding the habitation by curtains, is
manifest from other passages where it is said more expressly, as
in Isaiah, " Jehovah who stretcheth out l/ie heavens as a curhiin,
(//til expand* th them as a tent to in/uibit," xl. 22. Again, " En-
large the placeof thy tent, and let them stretch out the curtains of

9597—9599.]

EXODUS.

373

thy habitation s," \'\v . 2. And in David, " Jehovah covereth Him-
self with light as with a garment, He stretcheth out the heavens
as a curtain,'1'' Psalm civ. 2. From these considerations it is also
evident what is signified by the expanse in the first chapter of
Genesis, '"God said, let there be an expanse in the midst of the
Waters, and let it distinguish between the waters to the waters ;
wnd God that expanse, and it distinguished between the

waters which were under the expanse, and between the waters
which were above the expanse, and God called the expanse heaven,'1''
verses 6, 7, 8 ; in that first chapter is described the regeneration
of the man of the Celestial Church, and his new will principle
and intellectual principle by the expanse ; the waters under the
expanse and above the expanse denote truths of the external and
internal man. That waters denote truths, see n. 2702, 3058,
3424, 4976, 8568, 9323.

9597. " Cherubs" — that hereby is signified the guard of the
Lord, lest heaven should be come at and hurt by the hells,
appears from the signification of cherubs, as denoting guard
and providence to prevent the Lord being come at except by
good, and to prevent the good being hurt which is from the Lord
in heaven, and with man, see n. 9509, consequently to prevent
heaven being come at and hurt by the hells.

9598. " With the work of a contriver thou shalt make
them " — that hereby is signified the intellectual principle, ap-
pears from the signification of a contriver, as denoting the
intellectual principle, for this principle thinks or contrives, and
from what is thought of and contrives it acts. That it denotes
the intellectual principle, which has wisdom, intelligence, and
science, is manifest in what follows, where it is said of Bezaleel,
" I have called by name Bezaleel, and have filled him with the
spirit of God as to wisdom, as to intelligence, and as to science,
and as to all work, to think thoughts, to work in gold, in silver,
and in brass, and in engraving of stone for filling, and in en-
graving of wood to be wrought in every work of contrioance"
Exod. xxxi. 2, 3, 4, 5 ; chap. xxxv. 30, 31, 32, 33. That the
intellectual principle is signified, is also manifest from what was
shown just above, n. 9596.

9599. Verses 2 to 6. The length of one curtain eight and
twenty in acubit, and the breadth four in a cubit / one curtain ;
one measure for all the curtains. Five curtains shall be joined to-
gether, each to the other, and five curtains joined together each to
t/te other. And thou shalt make loops of blue upon the border of
one curtain from, the extremity in the joining, and so shalt thou
make in the edge of the extreme curtain in the other coupling.
Fifty loops thou shalt make in one curtain, and fifty loops thou
shalt make ii^ the extremity of the curtain, which is in the other
coupling. The loops shall be taken up each to the other. And
thou shalt make fifty handles of gold, and thou shalt join together

374

EXODUS

[Chap. xxvi.

the curtains, each to the other in the handles, and it shall beo?ie
habitation. The length of one curtain eight and twenty in a
cubit, signifies the holy principle of truth derived from good.
And the breadth four in a cubit, signifies the marriage of truth
with good. One curtain, signifies thus for singular the truths.
One measure for all the curtains, signifies the state of the thing
alike. Five curtains shall be joined together, each to the other,
and five curtains joined together, each to the other, signifies the
communication of truth with good, and of good with truth,
constant. And thou shalt make loops of blue, signifies con-
junction by the celestial love of truth. Upon the edge of one
curtain from the extremity in the joining, signifies of one sphere
with the other. And so shalt thou make in the edge of the ex-
treme curtain, in the other coupling, signifies thus reciprocally.
Fifty loops shalt thou make in one curtain, signifies plenary
conjunction in the ultimates of the spheres. And fifty loops
thou shalt make in the extremity of the curtain, which is in the
other coupling, signifies in like manner reciprocally. The loops
shall be taken up each to the other, signifies conjunction on
both sides, in every manner. And thou shalt make fifty little
handles of gold, signifies the plenary faculty of conjunction
derived from good. And thou shalt join together the curtains,
each to the other, in the handles, signifies the mode of conjunc-
tion everywhere. And it shall be one habitation, signifies the
whole heaven thus altogether one.

9600. "The length of one curtain eight and twenty in a
cubit" — that hereby is signified the holy principle of truth, de-
rived from good, appears from the signification of length, as
denoting good, see n. 1013, 889S, 9487 ; and from the signifi-
cation of curtain, as denoting the interior truth of faith, which
is of the new intellectual principle, see above, n. 9595 ; and
from the signification of eight and twenty, as denoting the holy
principle of conjunction. Ihe reason why twenty -eight lias this
signification is, because that number exists from the multipli-
cation of seven by four, and by seven is signified what is holy,
a. 433, 716, 881, 5265,5268 ; and by four conjunction, n. 1686,
8877. For numbers multiplied have alike signification with
the simple ones from which they are, n. 5291, 5335, 5708, 7973.
From these considerations it is evident, that by the length of
one curtain eight and twenty in a cubit, is signified the holy
principle of truth derived from good.

9601. "And the breadth four in a cubit" — that hereby is
signified the marriage of truth with good, appears from the Big
nitication of breadth, as denoting truth, see n. 1613, 3433, 3434,
4482, 9487 ; and from the signification of four, as denoting cou-
| unction, thus marriage, for the conjunction of truth and of
good is called the heavenly marriage, a. 2173, 2618, 2728, 2729,
28U3. The reason why four denotes conjunction or marriage ie,

3600—9603.]

EXODUS.

because this number exists from two multiplied into itself, and
two denotes conjunction, n. 5194, 8423; and the multiplied
numbers have a similar signification with the simple ones from
which they are formed, as was said just above, n. 9600. That
all numbers in the Word signify things, see the passages cited,
n. 9488.

9602. " One curtain " — that hereby is signified thus for sin-
gular truths, appears from the signification of a curtain, as de-
noting truths, see above, n. 9595, hence by one curtain or each
arc signified singular truths.

9603. " One measure for all the curtains " — that hereby is
signified the state of the thing alike, appears from the signifi-
cation of measure, as denoting the state of a tiling as to truth,
see n. 3104. Hence one measure for all the curtains denotes a
similar state of the thing for all truths. By a similar state of a
thing, when it is said concerning the truths of faith in the spir-
itual kingdom, is meant, that they all have respect to good, and
by good have respect to the Lord, who is its source ; for the
truths which have not this respect, are not the truths of faith,
consequently not the truths of the church or of heaven; the
truths which have another respect, may indeed in their external
form appear as truths, but they are not truths, inasmuch as they
are without life, for the life of truth is good, and good is from
the Lf rd, who alone is life : truths which have another respect,
are as members of a body without a soul, which are not mem-
bers of any body, because they are inanimate, and thereby of
no use. That measure signifies the state of a thing as to truth,
and also the state of a thing as to good, is evident from the
^a.-sages in the Word where the mensurations of the New
Terusalem, and also the New Temple, are treated of. By the
New or Holy Jerusalem is signified the New Church of the
Lord, in like manner by the temple ; wherefore by their mea-
sures are signified states as to truth and as to good ; as in the
Apocalypse, " The angel had a golden reed, that he might
measure the Holy Jerusalem, and its gates, and its wall, ana
he measured the city with a reed twelve thousand furlongs ; h(
measured the wall thereof, a hundred forty-four cubits, which
is the measure of a man, that is of an angel, xxi. 15, 16, 17.
That measures in this passage signify states as to good and
truth, is very evident, for the Holy Jerusalem is the New Church
of the Lord, and gates and walls are the protecting truths of
faith ; twelve thousand denote all truths and goods in the com-
plex ; in like manner a hundred forty-four, n. 7973, for this
number signifies the like with the number twelve, because it
arises out of twelve multiplied into twelve ; that twelve denotes
all truths and goods in the complex, see n. 577, 2089, 2129,
2130, 3272, 3S58, 3913. The measure of a man, that is of an
*ngel, signifies that such was the state of the church and of

376

EXODUS.

[Chap, xxvi

heaven as to the g',ods of love and the truths of faith, for man
denotes the church, and an angel denotes heaven ; unless it
was known what is meant by the Holy Jerusalem, what by its
gates and wall, what by the number twelve thousand furlongs,
and by the measure of the wall an hundred forty-four, also
what by measure, what by a man and what by an angel, who
would ever know what was meant by the measure of the citv
being twelve thousand furlongs, and by the measure of the wall
a hundred forty-four cubits being the measure of a man, thai
is, of an angel. The like is signified by mensuration in Zecha-
riah, " I lifted up mine eyes and saw, when behold a man,
in whose hand was a measuring line / I said, whither goest thou ?
he said, to measure Jerusalem, that I may see what is the breadth
thereof, and what is the length thereof," ii. 1, 2. Also in Eze-
idel, " Where a man, who had a measuring reed, measured the
houses of the New City, and also the Temple, as to the walls,
the gates, the foundations, the entrances, the windows, the
steps," concerning which see chap. xl. xli. xlii. Unless the
mensurations in those chapters signified the states of a thing as
to truth and good, such things would never have been men
tioned. By measuring in general is signified a state of truth
and good, as in Jeremiah, " Thus saith Jehovah, if the heavens
above shall be measured, and the foundations of the earth beneath
shall be searched out, behold I will cast off the seed of Israel
on account of all that they have done. Behold the days come,
in which the city of Jehovah shall be built, and the measuring
line shall go forth further upon the hill Gareb, and shall com-
pass about to Goah," xxxi. 37, 38, 39. Also in Isaiah, " Who
hath measured the waters with His fist, and meted the heavens
with a span, and weighed the mountains in scales, and the hills
in a balance" xl. 12.

9U04. " Five curtains shall be joined together each to the
other, and five curtains joined together each to the other" —
that hereby is signified the communication of truth with good,
and of good with truth, constant, appears from the significa-
tion of five, as denoting all things of one part, for by ten are
signified all things of the whole, n. 9595 ; and from the signifi-
cation of curtains, as denoting the interior truths of faith which
are of the new intellectual principle, see also above, n. 9595.
Hence, inasmuch as of ten curtains five and five were joined
together, therefore by them is signified the communication of
truth and good, and of good and of truth, reciprocal, for com-
munication must be reciprocal, to effect the conjugial conjum.
tion of truth and of good. Similar things are signified by these
[curtains], as by those things which are of the left side and
which are of the right side in man ; those things which are of
the right side in man, have reference to the good from which
truth is derived, but those which are on the left side, have re-

9601—9608.]

EXODUS.

377

ference to the truth which is derived from good; and in the
middle of them is communication of good with truth, and of
truth with good, whence comes perpetual and constant conjunc-
tion. Such are the things which are signified by these words,
" Five curtains shall be joined together each to the other, and
five curtains joined together each to the other."

9605. " And thou shalt make loops of blue" — that hereby
is signified conjunction, by the celestial love of truth, appears
from the signification of loops, as denoting conjunction. The
reason why loops denote conjunction is, because conjunction is
effected by them ; and from the signification of blue, as denot-
ing the celestial love of truth, see n. 9466.

9606. " On the edge of one curtain from the extremity in the
joining" — that hereby is signified of one sphere with another,
namely conjunction, appears from the signification of the edge
of a curtain from the extremity in the joining, as denoting
where one ceases and the other begins, thus the confine where
the two are joined together. The reason why it is the sphere
which is signified is, because in heaven spheres conjoin ; for
there are spheres which proceed from each angelic society in
heaven, and from each angel in the society ; those spheres ex-
hale from the life of the affections of truth and of good of every
one, and they diffuse themselves to a distance thence. Hence
it is, that spirits and angels are known at a distance as to their
quality. Angels and angelic societies are conjoined; and are
also disjoined according to those spheres; for similar spheres
conjoin, that is, similar affection of truths and of good, and
dissimilar disjoin. But see what has been before shown con-
cerning those spheres, n. 1048, 1053, 1316, 1504 to 1520, 1695,
2041, 2489, 4464, 5179, 6206, 7454, 6598 to 6613, 8630, 8794,
8797, 9490, 9491, 9492, 9498, 9534. Whether we speak of
angels and angelic societies, from which the spheres proceed,
or of truth and good, it is the same thing, for spheres are from
the affections of truth and of good, by virtue whereof angels
are angels from the Lord. It is to be noted, that so much as
those spheres derive from the Lord, so much they conjoin, but
60 much as they derive from theproprium of an angel, so much
they disjoin. Hence it is evident that the Lord alone conjoins.

9607. ki And so shalt thou make in the edge of the extreme
curtain in the other coupling" — that hereby is signified thus
reciprocally, namely, that the conjunction of one sphere with
the other is by the celestial love of truth, appears without fur-
ther explication.

9608. " Fifty loops shalt thou make in one curtain " — that
hereby is signified plenary conjunction in the ultimates of the
spheres, appears from the signification of fifty, as denoting
what is full, see n. 2252 ; and from the signification of loops,

denoting conjunction, as just above, n. 9605; and from the

378

EXODUS.

[Chap, xxvi

signification of the edge of the curtain where the loops were,
as denoting the sphere of truth when it ceases, seo n. 9606,
thus in ultimate?.

9609. "And fifty loops thou shalt make in the extremity of
the curtain, which is in the other coupling" — that hereby is sig
nitied in like manner reciprocally, appears without explication.

9610. "The loops shall be taken up each to the other" —
that hereby is signified conjunction on both sides in every man-
ner, appears from the signification of loops, as denoting con-
junction, see above, n. 9605 ; and that this should be on both
sides in every manner, is signified by the taking up of one by
the other mutually and in turns, for when the taking up is effected
mutually and in turnSj conjunction is effected in every manner.

9611. "" And thou shalt make fifty little handles of gold"—
that hereby is signified the plenary faculty of conjunction
derived from good, appears from the signification of fifty, as
denoting what is plenary, as above, n. 9608. And from the
signification of little handles, as denoting the faculty of con-
junction, for the faculty of conjunction is in them from the
form, which is that of something reflected or bent ; and from
the signification of gold, as denoting good, see n. 113, 1551,
1552, 5658, 6914, 6917, 9490, 9510.

9612. " And thou shalt join the curtains together, each to
the other" — that hereby is signified the mode of conjunction
everv where, appears from the signification of joining together
the curtains with little handles, as denoting the mode of con-
junction, for when by the fifty little handles is signified the
plenary faculty of conjunction, then by joining together the
curtains each to the other by the handles, is signified the mode
[or manner].

9613. "And it shall be one habitation" — that hereby is sig-
nified the whole heaven thus altogether one, appears from the
signification of the habitation, as denoting heaven, see n. 9594.
That it is one when so joined together, is evident ; for heaven
consists of myriads of angelic societies, and still the Lord leads
them as one angel, or one man. The reason of this is, because
there prevails amongst all, mutual love grounded in the loveot
the Lord. When this love prevails amongst all and in all,
then all are capable of being arranged into a celestial form,
which is such that several are one, and the more numerous they
are the more strongly they are one. The case herein is similar
to that of the innumerable things in the human body, which,
although they are distinct and various, still make one. The
reason is because they are in a similar form to that in which
heaven is, for they correspond, as has been shown at the close
of several chapters; and from correspondence they are in mutual
love, and thereby joined together. Hence it is that man, who
is in the good of love and of faith, is a heaven in the least form,

9o09—9614.]

EXODUS.

379

n. 9279 ; and that the whole heaven before the Lord is as one
man, n. 9276. All the conjunction of such innumerable an-
gelic societies in heaven, with the mode of their conjunction,
was repreiented in the form of the construction of the habita
tion and the tent, which are treated of in this chapter. But
the modes of conjunction, such as they are in heaven, cannot
come thence to the idea of man, by reason that man does not
even know that by the habitation was represented heaven ; and
if he know this, still lie does not know that the heavenly so-
cieties are so joined together by love as to resemble one. But
all those things flow in fully into the idea of the angels, when
these things relating to the habitation are read, for all and sin-
gular the tilings of the description have an internal sense, which
being manifested by the Lord before the angels, presents the
state of the conjunction of all things of the whole heaven one
with another by the love which is from the Lord. The con-
junction of the angelic societies into one heaven has reference
to these laws. 1. That every one [thing] in the form of the
heavens exists according to the heavenly harmony of several
consociated. 2. That love is spiritual conjunction, whence
comes heavenly harmony. 3. That there must be a universal
bond, to the intent that singular things may be kept joined to-
gether one with another. 4. That the universal bond must
flow in into the singular bonds, and constitute them. 5. That
the universal bond is the Lord, thus love from Him, and hence
love to Him. 6. That the singular bonds are thence derived,
and that they are of mutual love or charity towards the neigh-
bor. These are the laws from which heaven, consisting of in-
numerable angelic societies, is still as one man.

9614. Verses 7 to 14. And thou shalt make curtains of goats
for the tent over the habitation, eleven curtains thou shalt make
them. The length of one curtain thirty in a cubit, and the breadth
four in a cubit, one curtain y one measure for the eleven curtains.
And thou shalt join together jive curtains alone, and six curtains
alone, and thou shalt double the sixth curtain over against the
faces of the tent. And thou shalt make fifty loops upon the edge
of one curtain the extreme in the joining, and fifty loops upon the
edge of the curtain of the other joining. And thou shalt make
fifty little handles of brass, and thou shalt bring in the little han-
dies into the loops, and shalt join together the tent, that it may be
one. And what is redundant superfluous in the curtains of the
tent, half of the superfluous curtain thou shall make to redound
over the hinder parts of the tent. And a cubit on, this side and a
cubit on that side, in what is superfluous in the lengths of the cur-
tains of the tent, shall be redundant over the sides of the habita-
tion on this side and on that side to cover it. And thou shalt
make a covering for the tent of the skins of red rams, and a co-
vering of the skins of badgers from above. And thou shalt mak»

380

EXODUS.

[Chap. xxvi.

curtains of goats for the tent over the habitation, signifies the
external heaven, which is from external celestial good. Eleven
curtains thou shalt make them, signifies all the truths from
which it is derived. The length of one curtain thirty in a cubit
signifies the fulness of truth from good. And the breadth four
in a cubit, signifies the marriage of truth with good. One cur-
tain, signifies truths in singular truths. One measure for the
eleven curtains, signifies the state of the thing alike. And thou
shalt join together five curtains alone, and six curtains alone,
signifies the communication of truth with good, and of good
With truth, constant. And thou shalt double the sixth curtain
over against the faces of the tent, signifies the communication
of all things of that heaven with the extremes there, and influx
thence into the ultimate heaven. And thou shalt make fifty
loops upon the edge of one curtain the extreme in the joining,
signifies the plenary conjunction of one sphere with another.
And fifty loops upon the edgo of the curtain of the other join-
ing, signifies in like manner reciprocally. And thou shalt make
fifty little handles of brass, signifies the plenary faculty of con-
junction by external good. And thou shalt bring in the little
handles into the loops, signifies the mode of conjunction. And
thou shalt join together the tent that it may be one, signifies
the external of heaven thus altogether one. And what is re-
dundant superfluous in the curtains of the tent, signifies what
proceeds. Half of the superfluous curtain thou shalt make to
redound over the hinder parts of the habitation, signifies to the
ultimate of that heaven. And a cubit on this side and a cubit
on that side in what is superfluous in the lengths of the curtains
of the tent, shall be redundant over the sides of the habitation
on this side and on that side to cover it, signifies the mode by
which that ultimate proceeds from good that heaven may be ren-
dered safe. And thou shalt make a covering for the tent, sig-
nifies the compass of that heaven. Of the skins of red rams,
signifies external truths derived from good. And a covering of
badgers' skins, signifies out of them from external good.

9615. "And thou shalt make curtains of goats for the tent
over the habitation " — that hereby is signified the external of
heaven which is from truths which are from external celestial
good, appears from the signification of curtains, as denoting
the interior truths of faith, see n. 9595, in this case the exterior
truths of faith, because they were for the tent which was over
the habitation ; and from the signification of the wool of she-
goats, of which those curtains were to be made, as denoting
external celestial good, see n. 9170; and from the signification
of the tent over the habitation, as denoting the external of hea-
ven, for by the habitation is signified heaven, n. 9594, and by
the tent which over-covered it, the external thereof. Hence it
is evident, that by the curtains of wool of she-goats for the ten!

9G15— 9623/j

EXODUS.

381

over the habitation, are signified truths which are from external
celestial good, of which the external of heaven is composed.
But how the case herein is cannot be known, unless the external
and internal of each heaven be known, and the influx of one
into the other; for the Lord flows-in into all the heavens both
immediately and mediately, n. 9223. Mediately through the
inmost heaven into the middle, and through the internal of this
latter into its external.

9616. " Eleven curtains thou slialt make them" — that hereby
are signified all the truths of which they consist, appears from
the signification of eleven, as denoting all, of which we shall
speak presently ; and from the signification of curtains of goats,
as denoting truths from external celestial good, see just above,
n. 9615. The reason why eleven denotes all is, because ten cur-
tains constituted the curtain itself, and the eleventh redounded
as superfluous over the hinder parts of the habitation, as may
be manifest from verses 9, 12, 13, which follow. That ten de-
notes all, see n. 4638, 9595.

9617. uThe length of one curtain thirty in a cubit" — that
hereby is signified the fulness of truth from good, appears from
the signification of length, as denoting good, see n. 9487 ; and
from the signification of curtain, as denoting truth derived from
external celestial good, see above, n, 9615 ; and from the signi
fication of thirty, as denoting what is full, see n. 9082.

961S. u And the breadth four in a cubit" — that hereby ia
signified the marriage of truth with good, see above, n. 9601.

9619. " One curtain" — that hereby is signified thus in siu
gular truth, see above, n. 9602, where like words occur.

9620. " One measure for the eleven curtains" — that hereby
is signified a like state of a thing, appears from what was shown
a'xne, n. 9603.

9621. "And thou shalt join together five curtains only, and
six curtains only" — that hereby is signified the communication
of truth with good, and of good with truth, constant, see above,
n. 9604.

1622. "And thou shalt double the sixth curtain over against
the faces of the tent" — that hereby is signified the communica-
tion of all things of that heaven with the extremes there, and
influx thence into the ultimate heaven, appears from this consi-
deration, that the doubling of that curtain was an extension
over the extreme of the habitation, for by the curtains and their
extension was represented heaven as to communication and in-
flux. Hence by the doubling and extension of the sixth curtain
over the extreme of the habitation was represented the commu-
nication of all things of thav ^eaven with the extremes there,
and influx thence into the ultimate heaven.

9623. " And thou shalt make fifty loops upon the edge oi
one curtain the extreme in ihe joining" — that hereby is signified

382

EXODUS.

[Chap. xxvi.

the plenary conjunction of one sphere with another; and that
fifty loops upon the edge of the curtain of the other joining, sig-
nifies in like manner reciprocally, appears from what was shown
above, n. 9605 to 9609.

9624. « And thou shalt make fifty little handles of brass"—
that hereby is signified the plenary faculty of conjunction from
external good, appears from the signification of fifty little han-
dles, as denoting the plenary faculty of conjunction, see above,
n. 9611 ; and from the signification of brass, as denoting natural
or external good, see n. 425, 1551

9625. u And thou shalt bring in the little handles into the
loops" — that hereby is signified the mode of conjunction, ap-
pears from this consideration, that when by the little handles is
signified the faculty of conjunction, see just above, n. 9624, by
bringing them in into the loops, and thereby joining together
the curtains, is signified the mode of conjunction, as also by
joining together the curtains each to the other by little handles,
see above, n. 9612.

9626. " And thou shalt join the tent together that it may be
one" — that hereby is signified the external of heaven thus alto
gether one, appears from the signification of the tent, as denoting
the external of heaven, see n. 9615. That it denotes thus alto-
gether one, see n. 9613, where the habitation is treated of, by
which is signified the internal of heaven.

9627. " And what is redundant superfluous in the curtains ot
the tent" — that hereby is signified what proceeds, appears from
the signification of what is superfluous redundant, as denoting
what proceeds, of which we shall speak presently ; and from
the signification of the curtains of the tent, as denoting truths
derived from external celestial good, which constitute the ex-
ternal of the heaven, which is signified, by the tent, n. 9615.
That what is redundant superfluous from the curtains denotes
what proceeds, is because it proceeds by continuity from the
expanse itself.

962S. " Half of the superfluous curtain thou 6halt make to
redound over the hinder parts of the habitation" — that hereby
is signified the ultimate, of heaven, namely, what proceeds, ap-
pears from the signification of what is superfluous redundant, as
denoting what proceeds, see just above, n. 9627; and from the
signification of the hinder parts of the habitation, as denoting
the ultimate of heaven, for the habitation denotes heaven, which
is here treated of.

9629. " And a cubit on this side and a cubit on that side in
the length of the curtains of the tent shall be redundant over
the sides of the habitation on this side and on that side to cover
it" — that hereby is signified the mode by which that ultimate
proceeds from good, that heaven may be rendered safe, appears
from the signification of what is redundant over the sides of the

9624—9632.1

EXODUS.

383

habitation, which is a cubit on this side and a cubic on that
side, as denoting the ultimate proceeding, see above, n. 9627 ;
and from the signification of the length of the curtains of the
tent, as denoting truths derived from good, see above, n. 9617 ;
and from the signification of covering, as denoting to protect
for what covers, this protects from assailing evil which wonlc
cause hurt ; from these significations collected into one, this
sense results, that that ultimate proceeding is from good that
heaven may be rendered safe.

9630. " And thou shalt make the covering of the tent " —
that hereby is signified a compass [ambitus], appears without
explication, for the covering made of skins of red rams made
a compass above and around the tent.

9631. "Of the skins of red rams" — that hereby are signi-
fied external truths derived from good, appears from what was
said and shown concerning the skins of red rams, n. 9471.

9632. " And a covering of the skins of badgers from above "
— that hereby is signified out of it, namely, out of the compass
from truths which are from external good, appears from the sig-
nification of a covering, as denoting a compass, as just above, n.
9630 ; and from the signification of skins, as denoting externa]
truths, see n. 9471 ; and from the signification of badgers, as
denoting goods, see also n. 9471. It is needless further to
explain the things which have been hitherto said concerning
the habitation, its tent, and the two coverings of tliis latter,
since they are such, as by reason of ignorance would scarcely
fall into an idea of thought, for where ignorance is, there is
blindness, thus non-reception of light, consequently no idea of
that thing ; for few, if any, know that heaven is represented and
thus described by the habitation, and that the external of hea*
ven is represented and described by the tent with its two cover-
ings. The reason why these things are unknown is, because
scarcely any one knows that heavenly things are signified by
all that is in the Word, thus that an internal sense, which is
spiritual, is in singular the things thereof ; and that this sense
Joes not appear in the letter, but only from the letter to those
who are instructed concerning correspondences, and, in such
case, when they read the Word, are in illustration from the
Lord. Yet scarcely any one knows that man, who is in the
good of love and of faith, is a heaven in the least form, and
that such a man, both as to his interiors and exteriors, corres-
ponds to heaven, n. 9276. If these things had been known,
the learned in the Christian world, who have procured to them-
selves any knowledge concerning the form of the human bodjr,
might have been in some intellectual light, consequently in
some idea, concerning heaven, and in such case, might have
apprehended what things in heaven are represented by the ark,
its propitiatory, and the che-"b? over it; what by the table

384

EXODUS.

[Ch^p. xxvi.

upon which were the breads of faces, and by the candlestick,
and by the golden altar for incense ; also what things are re-
presented by the habitation, its curtains, planks and bases ; and
next by the tent, and by its two coverings, for similar things
appertaining to man occur in his internals and in his externals,
and are also presented in a material form in his body, to which
these internals exactly correspond; for unless the externals,
which are corporeal, exactly corresponded to the internals, which
are intellectual and voluntary, there would not be any life in
the body, thus neither any correspondent acts. It is said that
similar things occur in the tabernacle as with man, since the
representatives in nature have reference to the human form,
and have a signification according to their relation to it, n.
c>496 ; in the externals appertaining to man there are four cover*
mgs which encompass and enclose together all the interiors,
and which are called coats and skins ; to what internals these
correspond, see from experience, n. 5552 to 5559, 8980 ; similar
things were represented in the coverings, which constituted the
expanse of the tabernacle ; hence the understanding may borrow
some light concerning the forms of heaven ; nevertheless that
light will be extinguished with all those, who have not a distinct
knowledge concerning the things which are in the human body,
and who have not at the same time a distinct knowledge con-
cerning the spiritual things which are of faith and concerning
the celestial things which are of love, to which those things
correspond. Inasmuch as both the latter and the former things
with the generality are in a shade, yea in thick darkness, not
only from want of knowledge, but also from want of faith,
therefore it is thought needless to give any further explication of
theso things, since, as was said above, they would fall into no
idea, on account of the want of intellectual light in such things.

9633. Verses 15 to 30. And thou slialt make planks for tlie
habitation, of shittim-wood, standing. Ten cubits the length of
a plank, and a cubit and half a cubit the breadth of one pla?ik.
Two hands shall be to one plank, combined each to the oilier ; so
•"halt thou do to all the planks of tlve habitation. A nd i/iou shall
make planks for tlic habitation, twenty planks for the corner of the
south towards the south. And thou shalt malce forty bases of
silver beneath the twenty planks, two bases beneath one plank for
the two hands thereof, and tioo bases beneath one plank for the two
\ands thereof. And for the other side of the habitation to tlie
comer of the north twenty planks. Ana their forty bases of
silver, two bases beneath one plankt and two bases beneath one
plank. And for the two legs of the habitation towards the sea
thou shalt make six planks. And tliou shalt make two planks for
the corners of the habitation in the two legs. And they shall
be twinned from beneath, and shall be twinned together at its head,
at one ring ; so shall it b~ to tlio/i both, they shall be at the two

9633.]

EXODUS.

385

corners. And there shall he eight planks and their oases of silver,
sixteen bases, two bases beneath one plank, and two bases beneath
one plank. And thou shalt make staves of shittim-wood,for the
Jive planks of one side of the habitation. And five staves f or the
2)lanks of the other side of the habitation, and five staves for the
planks of the side of the habitation at the two legs towards the
sea. And the middle stave in the middle of the planks passing
from extremity to extremity. And thou shalt cover the planks
over with gold, aud thou shalt make rings of gold houses for the
staves, and thou shalt cover the slaves over with gold. And thou
shalt set the habitation according to the mode which thou wast
made to see in the mountain. And thou shalt make planks for
the habitation, signifies the good supporting that heaven. Of
shittim-wood, signifies that it is the good of merit from the
Divine Human [principle] of the Lord. Ten cubits the length
of a plank, signifies that good all in all. And a cubit and half
a cubit the breadth of one plank, signifies truth thence con-
joining as much as is sufficient. Two hands shall b" to* «ne
plank, signifies power thence derived. Combined eaui to the
other, signifies hence the conjunction of the Lord with those
who are in that heaven. So shalt thou do to all the planks of
the habitation, signifies thus every where. And thou shalt make
twenty planks for the habitation, signifies good supporting hea-
""n in every manner and altogether. Twenty planks for the
corner of the south towards the south, signifies even into its
interior and inmost principles where truth is in the light. Aud
forty bases of silver, signifies plenary support by truth. Be-
neath the twenty planks, signifies which proceeds from the good
which is from the Divine Human [principle] of the Lord. Two
bases beneath one plank, signifies its conjunction with good.
For the two hands thereof, signifies hence power. And two
bases beneath one plank for the. two hands thereof, signifies
thus in all and singular things. And for the other side of the
habitation at the corner of the north, signifies towards the
exteriors of that heaven, where truth is in obscurity. Twenty
planks, signifies good supporting in every manner and alto-
gether. And their forty bases of silver, signifies also plenary
support there by truth. Two bases beneath one plank, sig
nines by conjunction with good. And two bases beneath or
plank, signifies every where. And for the two legs of the habi-
tation towards the sea, signifies conjunction with heaven where
<£Ood is in obscurity. Thou shalt make six planks, signifies good
here of every mode from the Divine Human [principle] of the
^ord. And thou shalt make two planks for the corners of the
habitation in the two legs, signifies the quality of conjunction
there with good. And they shall be twinned from beneath, and
twinned together at its head, signifies conjunction from what is
e xterior and from what is interior. At one ring, signifies r hereby
VOL. ix. 25

386

EXODUS.

[Chap. xxvi.

consistence. So shall it be for them both, they shall be at the
two corners, signifies similar conjunction every where. And there
shall be eight planks and their bases of silver, signifies support of
every kind from good by truth which is from good. Sixteen bases,
signifies support altogether. Two bases beneath one plank, and
two bases beneath one plank, signifies by conjunction with good
evovy where. And thou shalt make staves with shittim-wood.
nigirdios the power of truth from good. For the five planks v
. ne side of the habitation, signifies by which it looks towaids
the interiors of heaven where truth is in the light. And five
staves for the planks of the other side of the habitation, signifies
the power of truth from good by which it looks towards the
exteriors where truth is in obscurity. And five staves for the
planks of the side of the habitation at the two legs towards the
sea, signifies the power of truth from good by which it respects
that heaven where there is conjunction with good which is in
obscurity. And the middle stave in the middle of the planks
passing from extremity to extremity, signifies the primary power
from which the powers are every where continued. And thou
shalt cover the planks over with gold, and shalt make theb
rings of gold, houses for the staves, and shalt cover the stave*
over with gold, signifies a representative of good from whicl
and by which are all things. And thou shalt set the habitation
according to the mode which thou wast made to see in the mour
tiin, signifies to the quarters according to the states of gooo*
and of truth thence derived in the heaven which is representee!

9634. " And thou shalt make planks for the habitation"—
that hereby is signified good supporting that heaven, appears
from the signification of a plank, as denoting good supporting,
of which we shall speak presently ; and from the signification
of the habitation, as denoting the middle or second heaven, 6ee
n. 9594. The reason why planks denote good supporting is,
because they were of wood, and supported the curtains both of
the habitation and of the tent, and also the two coverings over
(hem, hence by planks are signified supports, and because they
were of wood they signified supports from good, for every
tKng which is of wood signifies good, even to the very houses
which were of wood, n. 3720; the quality "of the wood is signifi-
ed by shittim-wood, of which they were made. Inasmuch as all
the representatives which are in nature, have reference to the
human form, and have a signification according to that reference,
n. 9496. so also have the planks of the habitation; these cor
respond to the muscular or fleshy part in man, which supports
the encompassing coats and skins ; by flesh is also signified good
n 7850, 9127. llence it is that the planks were of shittirr
arood, by which is signified the good that supports heaven, ...
9472, 94S6, also that they were covered over w'th gold, by
which is also signified good.

— 9638.]

EXODUS.

387

9635. " Of shittim-wood " — that hereby is signified the good;
of merit from the Divine Tinman [principle] of the Lord, appears
from the signification of shittim-wood, as denoting the good of
merit from the Divine Human [principle] of the Lord, see n.
9472, 9186. That this good is the only good which reigns in
heaven, and supports it, see n. 9486.

9636. "Ten cubits the length of a plank" — that hereby is
signified that good all in all, appears from the signification of
ten, as denoting all, see n. 4638, 9595 ; and from the signifi-
cation of length, denoting good, see n. 1613, 8898, 9487,
9600, in this case good supporting, which is the good of merit,
for this is signified by the planks of the habitation made of shit-
tim-wood, n. 9635. The reason why this good is all in all in
heaven is, because this good is the Divine Good itself which
makes the heavens and supports them, n. 9486 ; for the good
which appertains to the angels is this very good, inasmuch as all
good is from the Lord ; good from any other source is not good.

9637. " And a cubit and a half the breadth of one plank "
— that hereby is signified truth thence conjoining so much as
is sufficient, appears from the signification of one and a half, as
denoting what is full, see n. 9487, 9488, 9489, thus also as
much as is sufficient, for this is what is full. The reason why
that truth is thence derived, that is, from good, which is signi-
fied by the planks of shittim-wood, n. 9634, 9635, is, because
every good has its truth, and every truth has its good, good
without truth does not appear, and truth without good does not
exist, for truth is the form of good, and good is the esse of truth ;
it is by virtue of a form that good appears, and it is by virtue of
an esse that truth exists. The case herein is similar to that of
flame and light, flame without light does not appear, wherefore
it emits from itself alight that it may appear, and light without
flame does not exist. The case is similar with the will principle
of man and his intellectual principle, the will principle does not
appear without the intellectual, and the intellectual does not
;xist without the will principle. As the case is with good and
ruth, or with flame and light, or with the will principle and
die intellectual, so also it is with love and faith, for all good is
of love, and all truth is of faith derived from love ; and the will
principle of man is dedicated to the reception of the good which
is of love, and the intellectual principle to the reception of the
truth which is of faith ; flame also, or the fire of life, is love,
and the light of life is faith.

9638. "Two hands shall be to one plank" — that hereby is
signified the power thence derived, namely, by truth from good,
appears from the signification of hands, as denoting power, see
n. 878, 3387, 4931 to 4937, 5327, 5328, 6292, 6947, 7011, 7188,
7189, 7518, 7673, 8050, 8153, 8281, 9J33; and that all power
is by truth from good, n. 6344, 6413. 9327, 9410.

38S

1X0DJS.

[Chap, xxvi

9639. "Combined each to the other" — that hereby is sig
nilied hence the conjunctu n of the Lord with those who are ic
that heaven, appears from the signification of being combined,
when concerning the power which is signified by hands, as
denoting conjunction by truth from good ; for all, who are in
heaven, are called powers, and also are powers, in consequence
of their being receptions of the Divine Truth which is from the
Lord; therefore also by angels in the Word are signified Divine
Truths, n. 8192. The Divine Good proceeding from the Lord is
what conjoins all in heaven ; for the universally reigning prin-
ciple in Divine Truths is Divine Good, and what reigns univer-
sally, this conjoins ; this conjunction is what is signified by the
combination of the hands of every plank, one to the other.

9640. " So shalt thou do to all the planks of the habitation "
— that hereby is signified thus every where, appears from the
signification of all, when relating to heaven, as denoting every
where, for what is done to all there, this is done every where ;
and from the signification of the planks of the habitation, as
denoting good supporting heaven, see n. 9634.

9641. " And thou shalt make planks for the habitation twen
ty * — that hereby is signified good supporting heaven in every
manner and altogether, appears from the signification of the
planks of the habitation, as denoting good supporting heaven
see n. 9634; and from the signification of twenty, as denot-
ing what is full, thus in every manner and altogether. The
reason why twenty has this signification is, because the mul-
tiplied numbers signify the same as the simple ones from which
they are multiplied, n. 5291, 5335, 5708, 7973, thus the num-
ber twenty signifies the same with ten and with two, from the
multiplication of which it arises ; that ten denotes what is full,
and all, see n. 3107, 4638 ; in like manner two, n. 9103, 9166.

9642. " Planks for the corner of the south southward" —
that hereby is signified even into interior and inmost principles
where truth is in the light, appears from the signification of the
planks of the habitation, as denoting good supporting heaven,
see n. 9634; and from the signification of corner, when* it is
said of the quarters of the world, as denoting where that state
is which is marked and signified by the quarter, of which we
shall speak presently; and from the signification of the south
southward, as denoting interior and inmost principles, where
truth is in its light ; for by the south is signified a atate of light,
which is a state of intelligence derived from truths, thus also
an interior state, for light and with light intelligence and
wisdom, in the heavens increases towards things interior, at a
distance from which things, truth is in shade, which state of
truth is signified by the north. Hence now it is, that by tho
corner of the south southward, is signified even to interior and
inmost principles where truth is in the light. The sane it

9639—9042.]

EXODUS.

339

signified by the south in Isaiah, "I will say to the north give,
and to the south keep not. back ; bring My sons from far, and
My daughters from the extremity of the earth," xliii. 0; the
subject treated of in this passage is concerning a New Church.
To say to the north, denotes to those who are in darkness or
ignorance concerning the truths of faith, who are the nations
out of the church ; to say to the south, denotes to those who
are in light derived from the knowledges of good and truth,
and these are they who are within the church, wherefore it is
said to the latter that they should not keep back, but to the
former that they should gi e. And in Ezekiel, " Set thy faces
the way of the south, and drop towards the south, and prophecy
against the forest to the field of the south, and say to the forest
of the south, behold I kindle a tire in thee which shall devour
in thee every green tree, and all faces shall be burned from the
south to the north. Set thy faces toward Jerusalem, and drop
against the sanctuaries, and prophecy against the land of Israel,"
xx. 40, 47 ; xxi. 2. The south in this passage denotes those
who are in the light of truth from the Word, thus denotes
those who are of the church, but who are in falses, which they
confirm from the sense of the letter of the Word improperly
explained ; whence it is called the forest to the field of the
south, and the forest of the south. Forest denot^a that the
scientific principle has rule, but a garden denotes that truth
has rule. Hence it is evident, what is signified by setting the
faces the way of the south, and dropping towards the south,
and prophecying against the field to the south; and afterwards
by setting the faces towards Jerusalem, and dropping against
the sanctuaries, and prophecying against the land of Israel ;
for Jerusalem and the land of Israel is the church, and the
sanctuaries there denote the things which are of the church.
Again, in Isaiah, " If thou press out thy soul to the hungry,
and satisfy the afflicted soul, thy light shall arise in darkness,
and thy thick darkness shall be as the south" lviii. 10. Where
darkness and thick darkness denote ignorance of truth and
good, whilst light and the south denote the understanding of
those principles. Again, "Bring forth counsel, do judgment,
set thy shade as the uight in the midst of the south, hide those
that are expelled, reveal not the wanderer," xvi. 3. Where in
the midst of the south denotes in the midst of the light of
truth. And in Jeremiah, "Sanctify the battle against the
daughter of Zion, arise and let us go up into (fie south, because
the day goeth away, because the shadows of the evening are
inclined, ' vi. 4. To go up into the south denotes against the
church, where truth is in the light derived from the Word.
And in Amos, " / will cause the sun to set in the south, and J
will darken the earth in the day of light,'" viii. 9 ; denoting to
extinguish all the light of truth which is from the Word. And

390

EXODUS.

[Chap, xxvi

in David, " Thou shalt not be afraid of the terror of the night,
of the weapon that liieth in the day, of the pestilence in thick
darkness, of the death that vastateth in the south" Psalm xci.
5, 6. The terror of night denotes the falses of evil -which are
from hell; the weapon which flies in the day denotes the false
which is openly taught ; the death which vastates in the south,
denotes the evil, which is openly lived in, whereby truth is
destroyed where it is capable of being in its light from the
Word. And in Isaiah, "The prophetic [enunciation] of the
wilderness of the sea, as whirlwinds from the south, to Him
who is about to pass, it cometh from the wilderness, from a
terrible land," xxi. 1. And in Daniel, " The he-goat of the
she-goats made himself exceedingly great, and his horn grew
towards the south, and towards the east, and towards honora-
bleness ; and it grew even to the host of the heavens, and cast
down to the earth [some] of the host and of the stars, and
trod them under foot," viii. 8, 9, 10. The subject treated of
in this passage is concerning the state of a future church, and
it is predicted that the church would perish by doctrine con-
cerning faith separate from the good of charity ; the he-goat
of the she-goats is such faith, n. 4169, 4769 ; its horn growing
towards the south, denotes the power of the false thence derived
against truths ; towards the east, denotes against goods ; to
wards honorableness, denotes the church ; to the host of the
heavens, denotes against all the goods and truths of heaven; to
cast down to the earth [some] of the host and of the stare,
denotes to destroy those goods and truths, and the very know-
ledges of good and truth, n. 4697. In the same prophet is
described the war betweeu the king of the south, and the king
of the north, chap. xi. 1 to the end, and by the king of the
south is signified the light of truth from the Word, and by the
king of the north reasoning concerning truth grounded in sci-
entilics; the changes which the church was to undergo until it
was to perish, are described by the various successes of that
war. Inasmuch as the south signified truth in the light, there-
fore it was ordained that the tribes of Reuben, of Simeon, and
of Gad, should encamp towards the south, Numb. ii. 10 to 15.
Encampments represented the orderly arrangements of all
tilings, which are in the heavens, according to the truths and
good of faith and love, n. 4236, 8103, 8193, S196. And the
twelve tribes, which encamped, signilied all truths and goods
in the complex, n. 3858, 3S62, 3l 26, 3939, 40vJ0, 6335, 0337,
6397, 6640, 7836, 7891, 7996, 7997; by the tribe of Reuben
was signified the truth of faith in doctrine, n. 3861, 3866,
5512 ; by the tribe of Simeon, the truth of faith in life thence
derived, n. 3869, 3870, 3871, 3S72, 4497, 4502, 4503, 5482 ;
and by the tribe of Gad were signified works derived from those
truths, n. 6401, 6105. Ilence it is evident, why those tribes

9643.]

EXODUS.

391

encamped towards the south, for all things which are of truth,
or of faith, are of the south, because of light. From these
considerations it is now manifest what is signified by the corner
of the south, namely, where the state of truth is in light. For
all states of the good of love and of the truth of faith are sig-
nified by the four corners of the earth ; states of the good of
love, by the corner of the east and by the corner of the west, and
states of the truth of faith by the corner of the south, and of
the north. In like manner by the four winds in the Apocalypse,
" The angel standing upon the four corners of the earth, holding
back the four winds of the earth, that the winds should not blow
upon the earth," vii. 1. And in another place, " Satan shall go
forth to seduce the nations which are in the four corners of the
earth" xx. 7, 8. And in Matthew, " He shall send His angels,
and shall gather together the elect from the four winds, from
the borders of the heavens to the borders thereof," xxiv. 31.
And in Ezekiel. " Come, 0 spirits, from the four winds, and
breathe into the slain that they may live," xxxvii. 9. Inasmuch
as by those winds, or by those quarters, are signified all things
of good and of truth, thus all things of heaven and of the
church, and by the temple was signified heaven or the church ;
therefore from ancient times it has been customary to give
temples a direction towards the east and west, since the east
signified the good of love in its rising, and the west the good
of love in its setting. This originated in the representatives
in which the ancients, who were of the church, were principled.

9643. " Forty bases of silver" — that hereby is signified ple-
nary support by truth, appears from the signification of forty,
as denoting what is plenary, see n. 9437 ; and from the signi-
fication of bases, as denoting support, for bases support; and
from the signification of silver, as denoting truth, sec n. 1551,
2954, 5658, 6112, 6914, 6917, 7999. The reason why the
bases were of silver, and the planks were covered over witli
gold, was, because by planks is signified good, and by bases
truth, and good has power, and thereby support by truth ; that
good has power by truth, see n. 6344, 6413, 9327, 9410 ; and
that gold denotes good, and silver truth, see n. 113, 1551,
1552, 5658, 6914, 6917, 8932, 9490, 9510. The reason why
good has power by truth is, because truth is the form of good,
and good thereby has quality, for where quality is there form
is, thus it has whereby it can operate on something else in this
or that manner. Hence it is that good has faculty, but not
determinate except by truth. Determinate faculty is actual
power, consequently supporting power. Bases also correspond
to the feet and. soles of the feet in man ; in general to the bones,
which support all the fleshy [substance] in the body. By feet
and by bones in like manner is signified truth supporting, and
*>y what is fleshy in the body the good which supports itself

392

EXODUS.

[Chap, xxvi

by truth. That all tilings in nature have reference to the human
form, and are significative according to their relation to it, seo
n. 9496; that flesh denotes good, n. 3S13, 696S; 7850, 9127;
that feet denote the natural principle, thus truth in power from
good, n. 5327*, 5328 ; that the body denotes good, n. 6135 ;
that bones denote truth supporting, n. 3842, 8005. Hence also
it is that a foundation, which is a common basis, denotes the
truth of faith, and faith itself, as may be manifest from the pas-
sages in the Word, where mention is made of foundation, as
in Isaiah, "Do ye not know, do ye not hear, do ye not under-
stand the foundations of the earth V xl. 21. He who does not
know what is signified by a foundation, and wdiat by the earth,
conceives no otherwise than that the bottoms of the earth are
there meant by the foundations of the earth, although he may
perceive, if he attends, that something else is meant, for what
would it be to know, to hear and understand the foundations
of the earth ? Hence it may be manifest that by the foundations
of the earth are signified such things as are of the church.
That earth in the Word denotes the church, is very manifest
from the passages in the Word where earth is named, see those
which are cited, n. 9325 ; and that its foundations are the truths
of faith, for these truths of the church are for foundations,
as may also be still further manifest from the following pas-
sages, "They do not acknowledge, neither do they understand,
they walk in darkness, all the foundations of the earth totter"
Psalm lxxxii. 5; that the foundations of the earth do not totter,
out the truths of the church to those who do not acknowledge,
do not understand, and walk in darkness, is evident. Again,
" The earth was moved and trembled, and the foundations of
the mountains shook, and moved themselves," Psalm xviii. 7;
where mountains denote the good things of love, see n. 795,
4210, 6435, 8327, their foundations denote the truths of faith.
And in Isaiah, "The cataracts from on high are opened, and
the, foundations of the earth are moved" xxiv. 18. Since a
foundation denotes the truth of faith, and a city its doctrines,
therefore also in the Word mention is made of a foundation of
a city, when the truth of doctrine is meant, as in David, "The
channels of waters appeared, and the foundations of the city
were discovered, at the chiding of Jehovah," Psalm xviii. 15;
that a city denotes the doctrine of truth, see n. 402, 245 >, 2943,
3216, 4492, 4493. Hence it may be manifest what is signified
by the foundations of the city of the Holy Jerusalem in the
Apocalypse, "The wall of the city of the Holy Jerusalem had
twelve foundations, and in them the names of the twelve apos-
tles of the Lamb ; the foundations of the wall were adorned
with every precious stone," Apoc. xxi. 14 to 20. He who
does not know what is signified by the Holy Jerusalem, what
by a city, what by a wall, what by a foundation, and what

964d, 9644.]

EXODUS.

393

by the twelve apostle?. c;ui see nothing of the arc&iia which
lie concealed in the above passage, when yet by the Holy Jeru-
salem is meant the New Church of the Lord, about to succeed
to this of ours. By city, is meant doctrine; by a wall, truth
protecting and defending; by foundations, the truths of faith ;
by the twelve apostles, all the goods of love and truths of faith
m the complex. Hence it may be manifest, why it is said that
the foundations should be twelve, and adorned with every pre
cious stone ; for a precious stone denotes the truth of faith
grounded in the good of love, n 114, 3858, 6640, 9476 ; and
the twelve apostles denote all things of love and of faith in
the complex, n. 348S, 3858, 6397. Hence it is evident, what
is signified by foundations in the above passage, and also by
foundations in Isaiah, " Behold I arrange thy stones with
stibium, and I will set thy foundations in sapphires" liv. 11 ;
where sapphires denote interior truths, n. 9407. Again, in
the same prophet, " Jehovah shall smite Ashur with a staff ;
then shall be every passage of the staff of the foundation, upon
which Jehovah shall cause him to rest," xxx. 31, 32. The staff
of a foundation denotes the power of truth ; that staff denotes
power, see n. 4013, 4015, 4876, 4936, 6947, 7011, 7026.
And in Jeremiah, "They shall not take from thee a stone for
a corner, or a stone of foundations" li. 26 ; where a stone of
foundations denotes the truths of faith. And in Job, " Where
wast thou when I founded the earth, declare if thou hast known
intelligence ; who set the measures thereof, if thou knowest
upon what are its bases, or who set the stone of its corner ;
when the morning stars sang together, and all the sons of God
shouted," xxxviii. 4 to 7. He who does not know what is sig-
nified in the internal sense by earth, by its measures, and by ita
bases, also what by the stone of a corner, by morning stars,
and by the sons of God, sees nothing of the arcana contained
therein, believing that it is the earth which is meant ; also its
♦ foundation, measures, bases, the stone of a corner, and is alto-
gether ignorant of what is signified by the rncroing stars singing,
and by the sons of God shouting. But he will come out of
darkness into light, when he knows that earth denotes the
church ; its foundations, the truth of faith ; its measures, states
of good and truth ; its bases, truths themselves supporting ; stone
of a corner, the power of truth ; the morning stars, the know-
ledges of good and truth derived from good, the sons of God,
Divine Truths. The latter are said to shout when they exist,
the former to sing when they arise.

9644. " Under the twenty planks " — that hereby is signified
which proceeds from good, which is from the Divine [principle]
of the Lord, appears from the signification of twenty, as denoting
what is full, thus in every manner and altogether, see above, n.
9641 ; and from the signification of the planks of the habitation,

394

EXODUS.

[Chap, xxvi.

as denoting good supporting heaven, see n. 9634. That this
good is the good of merit, thus of the Divine Human [princi-
ple] of the Lord, see n. 7850, 9127 ; and that this is the only
good which reigns in heaven, n. 94S6. That the truth, which
is signified by the bases, is what proceeds from that good, is
signified by the bases being under the planks.

9645. " Two bases under one plauk — that hereby is signi-
fied Us conjunction with good, appears from the signification of
two, as denoting conjunction, see n. 5194, 8423 ; and from the
signification of bases, as denoting truth, by which is support,
see n. 9643 ; and roin the signification of plank, as denoting
good supporting, soe just above, n. 9644.

9646. " For its *wo hands " — that hereby is signified hence
power, appears from th« signification of hands, as denoting
power, see n. 9638.

9647. " And two i ases under one piank for its two hands"
— that hereby is signified thus in all and singular things, appears
from this consideration, that such bases and hands were applied
to every plank, and that the repetition involves this, therefore it
signifies that so it should be to all and singular tilings. It is to
be noted, that good with truths is similar to itself in every par
ticular appertaining to man and angel, such as it is in general,
n. 920, 1040, 1316, 4345, thus in all and singular tilings.

9648. " And for the other side of the habitation at the corner
of the north " — that hereby is signified towards the exteriors
of that heaven where truths are in obscurity, appears from the
signification of the habitation, as denoting heaven, see n. 9594 ;
and from the signification of the north, as denoting exteriors,
where truth is in obscurity, see n. 370S ; hence it is evident
that by the side of the habitation at the corner of the north,
is signified towards the exteriors of heaven, where truth i6 in
obscurity. There are four states, to which the four quarters in
the world, which are the east, the west, the south, and tlu
north, correspond ; the east corresponds to a state of good ii
its rising, the west to a state of good in its setting, the south
corresponds to a state of truth in its light, but the north to ;.
state of truth in the shade, n. 370S. The state of good to
which the east corresponds, and the state of truth to which the
south corresponds, are interior states ; and the state of good
to which the west corresponds, and the state of truth to which
the north, are exterior, for every state, the more interior il is,
so much the more perfect, and the more exterior it is, so much
the more imperfect, thus more obscure. Hence it is that mac,
the higher he can be elevated towards interior things, comes so
much the more into the perception of good, and into the light
of truth ; wherefore a man, when he puts off corporeal things,
which are themselves external, as is the case when he departs
out of the world, if he have lived a ife of truth and goo'l, "•>■>..;>;

9645—9654.]

EXODUS.

395

into intelligence and wisdom, and thereby into the perception
of all happinesses, and into a perception of the greater, in pro-
portion as by a life of good derived from the doctrine of trntn,
he lias suffered himself to be eievated towards the interior things
of heaven.

9649. "Twenty planks" — that hereby is signified good sup-
porting in every manner and altogether, appears from the signi-
fication of twenty, as denoting in every manner and altogether
eoe aoove, n. 9641 ; and from the signification of the planks
of the habitation, as denoting good supporting heaven, see n.
9634.

9650. " And their twenty bases of silver " — signifies also ple-
nary support by truth, as above, n. 9643.

9651. " Two bases under one plank " — signifies by conjunc-
tion with good, as also above, n. 9645.

9652. " And two bases under one plank " — signifies every
where because appertaining to all and singular things, n. 9647,
for what appertains to all and singular things, this is every where.

9653. " And for the two legs of the habitation towards the
sea"— that hereby is signified conjunction with heaven where
good is in obscurity, appears from the signification of two, as
denoting conjunction, as above, n. 9645; and from the signi-
fication of legs, as denoting the borders where good verges to
obscurity, see n. 7859 ; and from the signification of the habita-
tion, as denoting heaven, see n. 9594 ; and from the signification
of the west or of the sea, as denoting a state of good in obscurity,
see n. 3708, 8615. The reason why that state is signified by
the west is, because by the sun is signified the Lord as to the
good of love, see n. 3636, 3643, 4060, 4321. 7078, 70S3, 7171,
t>644, 8812 ; hence by its rising is signified the good of love
from the Lord in clear perception, and by setting, good from
Him in obscure perception. And whereas man and angel has
clear perception, when he is elevated towards interior things or
into the light of heaven, and obscure perception, when he is in
exterior things, n. 964S, thus when in the light of the world,
therefore the west is also called the sea. for the sea signifies the
scientific principle in general, n. 2S, 2850, and the scientific
principle is in the external or natural man, where good is in
obscurity ; all the scientific principle, inasmuch as it is of the
natural man, is in the light of the world.

9654. " Thou shalt make six planks " — that hereby is signi-
fied good there of every mode from the Divine Human [principle]
of the Lord, appears from the signification of six, as denoting all
things in the complex, see n. 7973, thus also of every mode ;
and from the signification of the planks of the habitation, as
denoting good from the Divine Human [principle] of the Lord
supporting heaven see n. 9644.

306

EKODUS.

[Chap, xxvx

9655. " And thou 9halt make two plunks for the corners of
the habitation in the two legs " — that hereby is signified quality
of conjunction there with good, appears from what follows,
where it is said that the planks there should be twinned from
beneath, and twinned together at its head at one corner ; which
words denote the quality of conjunction there with good, for by
two is signified conjunction, n. 9645 ; by planks good support-
ing, n. 9634 ; by the corners of the habitation in the two legs,
the borders where that good is, n. 9653.

9656. " And they shall be twinned from beneath, and twinned
together at its head " — that hereby is signified conjunction from
what is exterior and from what is interior appears from the sig-
nification of being twinned, as denoting to act conjointly ; and
from the signification of from beneath as denoting from what is
exterior, for that, which is without is expressed in the Word by
beneath, and that which is within by above, see n. 3084, 4599,
5146, S325 ; hence things deep denote things exterior, and
things high denote things interior, n. 2148, 4210,4599; and
from the signification of the head, when it is said from beneath
to the head, as denoting from what is interior. The reason wh;
this is signified by the head is, because the head is above the
body, and by things superior are signified things interior, as wa&
just now said. And moreover the interior things of man are in
his head, for in the head are the beginnings of the senses and of
motions, and the beginnings are inmost things, because from
them the rest are derived, for the beginnings are as the veins of
fountains from which rivers are derived. Hence also it is, that
interior things are expressed by the head in the Word, as in
Isaiah, " Jehovah will cut off from Israel the head and the tail,
the branch and the rush in one day," ix. 14. Again, " There
shall not be work for Egypt, which the head and the tail, the
branch and the rush may do," xix. 15. In these passages the
church is treated of, the interior things of which are the head,
and the exterior the tail. Again, ,l In all heads shall be baldness,
every beard shaved," xv. 2. Baldness in heads denotes no
good and truth in the interiors ; shaven beard denotes no good
and truth in the exteriors. And in Jeremiah, " Thou slum be
ashamed of Egypt as thou wast ashamed of Ashur, and thy hands
shall he i/jjon thy head, because Jehovah hath abominated thy
securities, " ii. 36, 37 ; thus is described shame on account of
the goods and truths of the church destroyed by scientifics, and
by reasonings from them. Egypt is the scientific principle ; Ashur
is reasoning from them ; hands upon the head denote to cover
the interiors by reason of shame. In like manner in another
passage, " They were ashamed, and affected with ignominy,
and covered their head," Jer. xiv. 3, 4, and 2 Sam. xiii. 19.

9657. "To one ring'' — that hereby is signified thus con-

9655—9659.]

EXODUS.

397

sistence, appears from the signification of a ring, as denoting
conjunction, see n. 9193, 9195, in this case consistence by con-
junction, because it is said that the planks shall be twinned to
one ring.

9653. " So shall it be to them both, at the two corners they
shall be" — that hereby is signified like conjunction every where,
appears from the signification of both, or two, as denoting con-
junction, see above, n. 9655 ; inasmuch as this is on both sides, /
it signifies like conjunction every where, for the planks twinned
at the two corners looked to every quarter ; thus they construct-
ed the two legs at the two corners, and to look to every quartei
is to look every where ; and whereas it was on both sides alike,
it denotes like conjunction every where.

9659. " And there shall be eig'jt planks and their bases of
silver" — that hereby is signified every mode of support from
good, and by truth grounded in good, appears from the signi-
fication of eight, as denoting every mode, of which we shall
speak presently ; and from the signification of planks, as de-
noting good supporting, see n. 9631 ; and from the signification
of bases of silver, as denoting support by truth which is from
good, see n. 9613. The reason why eight denotes in every
mode is, because by that number is signified the same as by
two and by four, for it arises out of those numbers multiplied
into each other, and by two and four is signified conjunction
to the full, see n. 5191, 8123, 8877, and hence also what is
full, n. 9103, consequently every mode, for what is in full, is
also in every mode. By eight also is signified what is full and
in every mode from this consideration, because by a week [or
seven days] is signified an entire period from beginning to end,
n. 2011, 3S15, hence by the eighth day is signified a full state,
from which is afterwards made a new beginning. Hence it was
that males of eight days old were circumcised, Gen. xvii. 12 ;
chap. xxi. 1 ; for by circumcision was signified purification
from filthy loves by the truth of faith, n. 2039, 2016, 2799,
3112, 3113, 1162 ; the fore-skin corresponded to the defilement
of good by those loves, n. 1162, 7015, 7225 ; and the knife of
6tone, with which circumcision was performed, signified the
truth of faith by which purification is effected, n. 2039, 2016,
2799, 7011. What is full and of every mode is also signified
by eight after seven in Micah, " When Ashur shall come into
our land, and shall tread down our palaces, then we will set
over him seven shepherds and eight princes of men, and they shall
feed the land of Ashur with the sword, and it shall deliver from
Ashur," v. 5, 6. Ashur denotes reasoning concerning the goods
and truths of the church from man's own intelligence, deliver-
ance total or in every mode from falsity is hence signified by
eight princes of men who shall destroy ; princes of men denota
the primary truths >f good. That eight denotes what is full

39S

EXODUS.

[Chap. xxvi.

and in every mode is also manifest from experience concerning
the letting in and reception of societies into heaven, see n. 2130.
The societies first received appeared even to twelve, and after-
wards even to eight; for they who are let in and received into
heaven, are they who are purified from terrestrial things, thus
from the loves of them, and are next instructed ; by the number
p'ght on this occasion was signified what is full. The like is
signified by eight in other parts of the AVord, as by the porch
of the gate from the house being eight ells, and by there being
eight steps to the house, Ezek. chap. xl. 9, 31, 41 : the subject
there treated of is concerning a new house, by which is signified
a new church of the Lord ; truths leading to good and from
good to truth are signified by the porch and by the steps. He
that does not know that numbers in the Word involve things,
cannot conceive any otherwise than that the measures and
numbers, where the subject treated of is concerning the taber-
nacle, concerning the temple of Solomon, and next concerning
the new house and the new temple and the new earth in Ezekiel,
signified nothing of reality, and thus nothing of sanctity, when
yet in the Word no expression howsoever minute is vain. Let
him who has intelligence consider the measures and numbers
in Ezekiel, from chap. xl. to chap, xlviii. ; also the measure?
and numbers in the Apocalypse, chap. xxi. ; where also it is
said, '■'•That the angel measured the wall of the New Jerusalem,
a hundred forty four cubits, and that it is the measure of a man,
that is, of an angel," ver6e 17. Also in another place, "He that
hath intelligence, let him compute the number of the beast, for ii
is the number of a man, namely, his number is six hundred sixty
six," Apoc. xiii. IS ; besides in many passages elsewhere. That
all numbers in the Word signify things, see n. 4S2, 487, 575,
647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 4495,
4670, 5205, 5291, 5335, 5708, 7973, 6175; and ir. the places
where it was shown what some numbers specifically signify.

9660. "Sixteen bases" — that hereby is signified support
altogether, appears from the signification of sixteen, as denot-
ing altogether ; for sixteen signifies the like with eight, inas-
much as numbers multiplied have a like signification with the
bimple ones from which they are multiplied, see n. 5291, 5335,
5708, 7973. That eight denotes what is full and in every mode,
was just now shown above, n. 9659, thus it also denotes alto-
gether ; and from the signification of bases, as denoting support,
see n. 9643.

9661. " Two bases under one plank, and two bases under
one plank" — that hereby is signified by conjunction of truth
with good every where, appears from the signification of two.
as denoting conjunction, see n. 1686, 3519, 5194, S423 ; and
from the signification of bases, as denoting truth supporting,
see D. 9645 ; and from f.he signification cf a plank, as denoting

90(50— 06 6 6.]

EXODUS.

399

good supporting, seo n. 9634- ; the repetition involves that it is
60 to all and singular things, consequently every where, as also
occasionally before.

9662. "And thou shalt make staves of shittim-wood"—
that hereby is signified the power of truth from good, appears
from the signification of staves, as denoting the power which
is of truth derived from good, see n. 9496 ; and from the sig-
nification of shittim-wood, as denoting the good of merit which
is of the Lord alone, see n. 947*2, 9486. That this good is the
only good which reigns in heaven, see n. 9486, consequent.lv
from which truths have power.

9663. "For the five planks of one side of the habitation" —
that hereby is signified where it looks towards the interiors of
heaven, where truth is in the light, appears from the significa-
tion of five, as denoting all things of that part, see n. 9604 ;
and from the signification of planks, as denoting goods sup-
porting, see n. 9634 ; and from the signification of the side of the
habitation, as denoting the quarter of heaven which is looked
to, for the habitation is heaven, n. 9596 ; and the side is the
quarter which it looked to. The reason why it denotes towards
the interiors where truth is in the light, thus towards the south,
is, because the same things are thrice said, and the third or last
time it is said to the two legs towards the sea, and three side3
are mentioned, the first to the south, verse 18, the second to
the north, verse 20, and the third to the sea, verse 22. That
to the south denotes to interior things, where truth is in the
light, see n. 9642. That to the north denotes towards exterior
things, where truth is in obscurity, n. 9648. And that to the
sea denotes where good is in obscurity, n. 9653.

9664. " And five staves for the planks of the other side of
the habitation " — that hereby is signified the power of truth
from good, by which it looks towards exteriors, where truth is
in obscurity, appears from what was just now explained above,
n. 9662, 9663.

9665. " And five staves for the planks of the side of the ha-
bitation at the two legs towards the sea " — that hereby is signi-
fied the power of truth from good, by which t looks at that
heaven, where there is conjunction with good Vttjich is in ob-
scurity, appears also from what was explained above, n. 9653,
9662/9663.

9666. " And a middle stave in the middle of the planks,
passing from extremity to extremity " — that hereby is signified
the primary power from which the powers are every where con-
tinued, appears from the signification of a stave, as denoting
power, see n. 9496 ; and from the signification of middle, as
denoting what is inmost and primary, see n. 1074, 2940, 2973,
5897, 6084, 6103 ; and from the signification of passing from
extremity to extremity, when it is said of a stave by which is

400

EXODUS.

[Chaf. xx vi.

signified power, as denoting the powers thence derived and
every where continued. How the case herein is, cannot be
known, unless it be known how the case is with things interior
and things exterior in the spiritual world. Those things which
are best and purest, thus which are more perfect than the rest,
are in the inmost ; the things which thence proceed towards
exteriors, according to the degrees of removal from inmost
things, are less perfect ; and at length those things which are
in the extremes, are least perfect of all, n. 9648. Things are said
to be less perfect, which can be more easily warped from theii
form and beauty, thus from their order. The case herein is as
with fruits which contain in their inmost part seeds, on the
outside of these seeds is pulp ; the seeds are in a more perfect
state than the pulp which is without, as may be manifest from
this consideration, that when the pulp grows putrid, the seeds
still remain entire. The case is similar with the seeds, in them
the prolific principle is inmost, which is in a more perfect state
than those things in the seed which are without, for the prolific
principle remains in its integrity, and produces a new tree or
plant when the exterior tilings are dissolved. The case is sim-
ilar in heaven, where inmost principles, as being nearer to the
Lord, are in a more perfect state than exterior tilings, whence
it is, that the inmost heaven excels the heavens which are be-
neath in wisdom and intelligence, and thereby in happiness.
The case is similar in every heaven, the inmost principle
therein being more perfect than those which are round about.
In like manner witli man, who is in the good of love and the
truths of faith, his internal is in a more perfect state than the
external, for the internal man is in the heat and light of heaven,
but the external in the heat and light of the world. In like
manner in every perfect form, its inmost principle is the best,
which inmost principle is meant by the middle. The reason
why by passing from extremity to extremity, when it is said
of a stave, is signified power thence derived and every where
continued is, because by from extremity to extremity is signi-
fied the first and last end, thus from beginning to end, for the
first end is a beginning. Hence it is that by extremities are
signified all things and every where, as in Jeremiah, "The
sword of Jehovah shall devour fro?n the extremity of the earth,
to its extremity," xii. 12. Sword denotes truth combating
against the false, and destroying it, and in the opposite sense
denotes the false combating against truth, and destroying it, n.
2799, 4499, 6353, 7102, 82y4. Devouring from the extremity
of the earth to its extremity, denotes all things of the church ;
for the earth is the church, n. 9334. And in David, " From
the extremity of the heavens is his going forth, and his circuit
to t/ie extremities thereof" Psalm xix. 6. Wl ere also from the
extremity of the heavens to their extremities ( enotes all thi *

9667.J

EXODUS.

401

and every where. And in Mark, " He shall send His angels,
and shall gather together His elect from the four winds, from
the extremity of the earth even to the extremity of the heaven"
xiii. 27 ; where the extremity of the earth and the extremity
of heaven denote all things external and internal of the church
That earth denotes the external of the church, and heaven its
internal, see n. 1733, 1850, 2117, 2118, 3355, 4535, where it is
explained what is meant by a new earth and a new heaven.
In like manner extremities in the plural, in Isaiah, " Look unto
Me that ye may be saved all the extremities of the earth" xlv.
22. And in David, "The God of our salvation, of the con-
tide i ice of all the extremities of the earth and of the sea of those
that are afar off," Psalm lxv. 5. And also in the singular, when
it is said even to extremity, as in Isaiah, " Let My salvation be
even to the extremity of the earth" xlix. 6. Again, " Jehovah
shall make it to be heard even to the extremity of the earth, say
ye to the daughter of Zion, behold thy salvation shall come,"
lxii. 11. And in Jeremiah, " A tumult come\\\even to the extre-
mity of the earth," xxv. 31. In which passages, even to the
extremity involves from extremity to extremity. But when by
extremity is only meant what is extreme or the last, then by it
is signified that which is the last of heaven or of the church,
as in Isaiah, " Sing ye to Jehovah a new song, His praise the
extremity of the earth, ye that go down to the sea, and the
fulness thereof, the isles and they that dwell therein," xlii. 10.
Where the extremity of the earth and they that go down to the
sea denote the ultimate principle of the church where good and
truth is in obscurity. That the sea has this signification, see n.
9(553. Isles denote those who are more remote from truths, and
thence from worship, n. 1158. Again, " Bring My sous from,
afar, and My daughters from the extremity of the earth" xliii.
6 ; where sons from afar denote those who are in obscurity as
to truth, daughters from the extremity of the earth denote those
who are in obscurity as to goods, such as were the gentiles.
That sons denote those who are in truths, and in the abstract
sense truths, see n. 264, 489,491, 1147, 2623, 2803, 2813, 3373,
3704; and that daughters denote those who are in goods, and
in the abstract sense goods, see n. 489, 490, 491, 2362, 3963,
S994. Hence also it is evident that extremity is predicated of
good, and afar off of truth, as also Psalm lxv. 5, and Isaiah
xiii. 5. But it is to be noted, that by the extremity of heaven,
is not meaut the extremity of space, but a state of good and
truth, for in heaven there is no space, but only an appearance
of it according to states of good and truth.

9667. " And thou shalt cover the planks over with gold,
and thou shalt make their rings of gold, houses for the staves,
and thou shalt cover over the staves with gold" — that hereby
is signified a representative of good from which and by which
vol. ix. 26

402

EXODUS.

[Chap. xxvi.

are all things, appears from the signification of covering over
with gold and of making of gold, as denoting what is repre
sentative of good, see n. 9510 ; by the planks also is signified
good supporting, n. 9634 ; by rings the conjunction of good
and truth, n. 9493, 9495 ; and by staves the power of truth
from good, n. 9496. The reason w hy all things are from good
and by good, is, because all things which are ;n the universe
have reference to good and to truth, and good is the principle
from which truth is derived, thus from which every thing is
derived. Good derives its origin from the Divine [principle]
Itself; the Divine Love of the Lord is Divine Good, for all good
is of love ; the Divine Love itself, thus the Divine Good, is
the esse itself which is called Jehovah, and also the Lord ; the
existere thence is truth. Hence it may be manifest that all
things are from good.

9668. " And thou shalt set the habitation according to the
mode which thou wast made to see in the mountain" — that
hereby is signified to the quarters according to the states of
good and of truth thence derived in the heaven which is repre-
sented, appears from the signification of the habitation, as
being a representative of heaven, see n. 9594 ; and from the
signification of according to the mode which thou wast made
to see in the mountain, as denoting to the quarters according
to the states of good and of the truth thence derived in heaven,
for this is meant by the mode, according to which the habi
tation was to be set. That Mount Sinai, where it was seen, de-
notes heaven, see n. 9420. From the description it is evident,
that the habitation was set as to length from east to west, and
that to the east was the entrance, and to the west the ark ;
hence the sides were to the south and north. The eastern
quarter of the habitation represented the state of good in its
rising; the western quarter the state of good in its setting ; the
southern quarter the state of truth in its light ; and the northern
quarter the state of truth in its shade. The entrance was at
the eastern quarter, by reason that the Lord enters by the good
of love into heaven ; which may also be manifest from Ezekiel,
where the new temple is treated of, and where are these words,
'•'•Haled me to tlie gate which looks towards the east,' w/ien
behold, the glory of the God of Israel came from the way of the
east ; and the glory of Jehovah entered into the house by the way
of the gate, whose face was towards the east, and tlie glory of
Jehovah filled tlie house" xliii. 1 to 6. And afterwards, l< Je-
hovah said to me, the gate looking to the east shcdl be shut, it
shall not be opened, and a man [vir] shall not enter through it,
but Jehovah the God of Israel shall enter through it," xliv. 1, 2.
From which considerations it is manifest, that the Lord alone
enters into heaven by the good of love, and that the good of
love from the Lord fills heaven and makes it. The east signifies

yetjs— 9670.]

EXODUS.

403

the Lord as to the good of love, by reason that the Lord is the
sun of heaven, n. 3636, 3643, 7078, 7083, 7271. But in heaver,
the case is this, the east is where the Lord appears as a sun,
which is front over against the right eye, n. 4321, 7078, 7171 ;
towards the west thence, thus in a right line from east to west,
are they who are in the good of love ; but to the south are they
who are in the light of fruth, and to the north who are in the
shade of truth. All who are in heaven look to the Lord, for to
look forwards there is to look to Him ; no one in heaven can
look back from Him, howsoever he turns himself, see n. 4321.
But this is an arcanum which the natural man cannot com-
prehend. Such are the things which were represented by the
mode seen of Moses in the mountain, according to which the
habitation was to be set.

9669. Verses 31, 32, 33. And thou shalt make a vail of
blue and purple, and scarlet double-dyed, and fine linen woven
together, with the work of a contriver he shall make it, with
cherubs. And thou shalt give it upon the four pillars of shittim
covered over with gold, and their hooks shall be of gold upon
four bases of silver. And thou shalt give the vail under the
little handles, and thou shalt bring in thither from within the
vail the ark of the testimony, and let the vail distinguish for you
between the holy and between the holy of holies. And thou shalt
make a vail, signifies the medium uniting this heaven and the
inmost heaven, thus spiritual good with celestial good. Of
blue and purple, and scarlet double-dyed, and tine linen woven
together, signifies the goods of love and of faith joined toge-
ther. With the work of a contriver he shall make it, signifies
the intellectual principle. With cherubs, signifies a guard, lest
they be commixed. And thou shalt give it upon the four pillars
of shittim, signifies the good of merit, which is of the Lord
alone, conjoining and supporting. Covered over with gold,
signifies what is representative there. And their hooks of gold,
signifies the modes of conjunction by good. Upon four bases
of silver, signifies the power of conjunction by truth. And
thou shalt give the vail under the little handles, signifies the
faculty and hence actuality of conjunction. And thou shalt
bring in thither from within the vail of the ark of the testimony,
signifies the existence of the inmost heaven within that uniting
medium. And let the vail distinguish for you between the
holy and between the holy of holies, signifies between spiritual
good, which is the good of charity towards the neighbor
and the good of faith in the Lord, and between celestial good,
which is the good of love to the Lord and the good of mutual
love.

9670. " And thou shalt make a vail " — that hereby is signi-
fied the medium uniting this heaven and the inmost heaven,
thus spiritual good with celestial good, appears from the sigui

EXODUS.

[Chap, xxvi

fication of the vail, which distinguished between the habitation
where the ark of the testimony was, and where the candlestick
and table were, on which were the breads of faces, as denoting
the medium uniting the middle heaven and the inmost heaven ;
for by the ark, in which was the testimouy, was represented the
inmost heaven where the Lord is, n. 9457, 9481, 9435. And
by the habitation out of the vail was represented the middle
heaven, n. 9594. And whereas the good of love to the Lord
makes the inmost heaven, and the good of charity towards the
neighbor makes the middle heaven, therefore by the vail also
is signified the medium uniting spiritual good and celestial
good. Spiritual good is the good of charity towards the neigh-
bor, and celestial good is the good of love to the Lord ; that
the heavens are distinguished according to those goods, see
what is cited, n. 9277. From these considerations it is now
evident, what was signified by the vail, both in the tabernacle
and in the temple. Those two heavens, namely, the inmost
and middle, are so distinct, that entrance cannot be had from
one into the other, nevertheless they constitute one heaven
by mediate angelic societies, which are of such a genius,
that rhe}" can accede to the good of both heavens; these
societies are what constitute the uniting medium which was re-
presented by the vail ; it has been given also occasionally to dis-
course with angels from those societies. What is the quality
of the angels of the inmost heaven, and what is the respective
quality of the angels of the middle heaven, may be manifest
from correspondence. To the angels of the inmost heaven cor-
respond those things appertaining to man, which belong to the
provinces of the heart and of the cerebellum ; but to the angela
of the middle heaven correspond those things appertaining to
man, which belong to the provinces of the lungs and of the
cerebrum. Those tilings which are of the heart and of the
cerebellum, are called involuntary and spontaneous, because
they so appear, but those things which are of the lungs and of
the cerebrum, are called voluntary. What the perfection of one
heaven is in comparison with the other, and what the dilfereuce,
may hence in some measure appear ; but to the mediate angels,
who accede to each heaven, and conjoin, correspond the cardiac
and pulmonary plexuses, by which conjunction of the heart
with the lungs is effected : also the medulla oblongata, where
the fibre of the cerebellum is conjoined with the fibre of the
cerebrum. That the angels who are of the Lord's celestial
kingdom, that is, who are in the inmost heaven, constitute the
province of the heart in the Gkand Max, and that the angels
who are of the Lord's spiritual kingdom, that is, who are in
the middle heaven, constitute the province of the lungs there,
see n. 3635, 3886 to 35>9U ; and that hence is the correspondence
of the heart and lungs appertaining to man, n. 3883 to 3896

9670.J

EXODUS.

405

The case is similar with the correspondence of the cerebrum and
of the cerebellum. What is the quality of the celestial or those
who are in the inmost heaven, and what is the quality of the
spiritual or those who are in the middle heaven, and what ia
the difference, see n. 2046, 2227, 2669, 2708, 2715, 2718, 2935,
2937, 2954, 3166, 3235, 3236, 3240, 3246, 3374, 3833, 38S7,
3969, 4138, 42S6, 4493, 4585, 4938, 5113, 5150, 5922, 6296,
6289, 6366, 6429, 6435, 6500, 6647, 664S, 7091, 7233, 7470,
7978, 7992, S042, 8152, 8234, 8521 ; hence it may be evident
what is the quality of the intermediate angels, who consti-
tute the uniting medium, which was represented by the vail.
The vail of the temple being rent into two parts, when the Lord
endured the cross, Matt, xxvii. 51 ; Mark xv. 38 ; Luke xxiii.
45, signified the glorification of the Lord ; for the Lord, when
He was in the world, made His Human [principle] Divine
Truth, but when He departed out of the world, He made His
Human [principle] Divine Good, from which afterwards pro-
ceeded Divine Truth, see what is cited, n. 9199, 9315. Divine
Good is the holy of holies. The glorification of the Lord's
Human [principle] even to Divine Good, which is Jehovah, is
described also in the internal sense by the process of expiation,
when Aaron entered into the holy of holies within the vail, see
Levit. chap. xvi. 1 to the end; and in the respective sense by
the same process is described the regeneration of man even to
celestial good, which is the good of the inmost heaven. The
process was as follows : Aaron was to take a young bullock for
sacrifice, and a ram for a burnt-offering, for himself and his
house ; and he was to put on the garments of sanctity, which
were a coat of linen, breeches of linen, 'a belt of linen, and a
turban of linen, and was to wash his flesh in waters ; and he
was to take two he-goats, upon which he was to cast a lot, one
of which was to be oliered to Jehovah, and the other to be sent
out into the wilderness, this for the assembly of the sons of
Israel ; when he sacrificed the young bullock, he was to bring
in incense within the vail ; and to sprinkle of the blood of the
bullock and of the he-goat seven times upon the propitiatory
towards the east, and also to give the blood upon the horns of
the altar ; afterwards he was to confess the sins of the sons of
Israel, which he was to put upon the he-goat, which was to be
sent out into the wilderness ; lastly, he was to put off the gar-
ments of linen, and to put on his own, and to make a burnt-
offering for himself and for the people : thus it was to be done
every year, when Aaron went into the holy of holies within the
vail. The priesthood, whicli was the office of Aaron, represented
the Lord as to Divine Good ; as the royalty, which afterward
appertained to the kings, represented the Lord as to the Divine
Truth, n. 6148. The process of the glorification of the Lord's
Humau [principle] even to Divine Good, is described in the

406

EXODCS.

[Chap. xxvi.

internal sense in the above passage ; this process was manifested
to the angels, when Aaron performed those things, and entered
within the vail, and it is also now manifested to the angels,
when it is read in the Word. By the young bullock for the
sacrifice of sin, and by the ram for a burnt-offering, is signi-
fied the purification of good from evils in the external and in
the internal man ; by a coat of linen, breeches of linen, a belt
of linen, and a turban of linen, wluch he was to put on when he
entered in, and by washing of the flesh, is signified that that
purification was effected by truths derived from good ; by the
two he-goats of the she-goats for a sacrifice of sin, and by the
ram for a burnt- offering, and by the be-goat which was offered,
and by the other which was sent forth, is signified the purifi-
cation of truth from falses in the external man ; by the incense,
which he was to bring in within the vail is signified adaptation ;
by the blood of the bullock, and by the blood of the he-goat,
which was to be sprinkled seven times upon the propitiatory
towards the east, and afterwards upon the horn of the altar, is
signified Divine Truth derived from Divine Good ; by confession
of sins upon the living goat, which was to be sent out into the
wilderness, is signified all manner of separation and ejection
of evil from good; by putting off the garments of linen, and
putting on his own garments, when he was to offer burnt-offer-
ings, also by bringing forth the flesh, the skin, and the dung
of the sacrifices out of the camp, and by burning them, is
signified the putting on of celestial good with a regenerate
person, and the glorification of the Human [principle] even to
Divine Good in the Lord, all those things being rejected, which
were of the Human [principle] derived from the mother, inso-
much that He was no longer her son, see what is cited, n. 9315.
These are the things which are signified by the above process
of purification, when Aaron entered into the holy of holies
within the vail ; for when those things were performed, Aaron
represented the Lord as to Divine Good. From these considera-
tions it may be manifest that by the vail between the holy and
the holy of holies is also signified the uniting medium of Divine
Truth and Divine Good in the Lord.

9671. " Of blue and purple, and scarlet double-dyed, and
fine linen woven together" — that hereby are signified the goods
of love and of faith thus conjoined, appears from the significa-
tion of blue, as denoting the celestial love of truth, see u. 9466 ;
and from the siguiiication of purple, as denoting the celestial
love of good, see n. 9467 ; and from the signification of scarlet
double-dyed, as denoting spiritual good, see u. 4922, 9468 ;
and from the signification of fine linen woven together, as de-
notiug truth from a celestial origin, see n. 9469. Hence it is
evident, that by those four things are signified the goods of love
and of faith joined together in a uniting medium. Thti cas«

9671—9673.]

EXODUS.

407

herein ie> this : they in heaven, who have reference to the unit-
ing medium, which is represented by the vail, have conjoined
in themselves the goods of love and the goods of faith ; for by
the goods of love they are conjoined to the celestial who are in
the inmost heaven, and by the goods of faith to the spiritual
who are in the middle heaven ; for the good of love to the Lord
is called celestial good, and the good of faith in Him is called
spiritual good. They in heaven, who have reference to the
uniting medium, are called celestial-spiritual and spiritual-
celestial ; the former are represented in the Word by Joseph,
and the latter by Benjamin. That Joseph, in the representative
sense, denotes the celestial-spiritual principle, see n. 4286, 4592,
4963, 5249, 5307, 5331, 5332, 5417, 5869, 5877, 6224, 6526 :
and that Benjamin denotes the spiritual-celestial principle, n.
3969, 4592. And thus that Joseph denotes the internal uniting
medium, and Benjamin the external uniting medium, n. 4585,
4592, 4594, 5411, 5413, 5443, 5639, 5686, 5688, 5689, 5822.
What the celestial-spiritual principle is, and what the spiritual-
celestial, see n. 1577, 1824, 2184, 4585, 4592, 4594. From tha
opposites also, who are in the hells, it is known what the dis-
tinction is between the celestial and the spiritual in the heavens.
They who in the hells are opposite to the celestial, are called
genii, and they who in the hells are contrary to the spiritual, are
called spirits. The genii, who are opposite to the celestial, are
at the back, but the spirits, who are opposite to the spiritual,
are at the face, and the middle [ones] at the sides ; the genii,
because opposite to the celestial, are in more interior evil than
the spirits. Concerning both the latter and the former, see
what is said from experience, n. 5977, 8593, 8622, 8625. The
hell of the genii is altogether separate from the hell of the spirits,
insomuch that they who are in one cannot pass into the other ;
for there are intermediates there who conjoin, who are opposite
to the intermediates in the heavens.

9672. " With the work of a contriver he shall make it " —
signifies the intellectual principle, as above, n. 9598.

9673. '• With cherubs " — that hereby is signified guard lest
they should be commixed, namely, spiritual good and celestial
good, thus the middle heaven and the inmost heaven, appears
from the; signification of cherubs, as denoting guard and provi-
dence lest the Lord should be come at except by good, and lest
the good which is from the Lord in heaven and witli man should
be hurt, see n. 9509. The reason why it denotes also lest spir-
itual good and celestial good, thus those two heavens, should
be commixed is, because if they wore commixed, each good
would be hurt, insomuch that the heavens themselves would
perish. This may be manifest from the difference of both goods,
thus of both heavens in the places above cited, n. 9670. On
this account there are mediate angelic societies, which are in

408

EXODUS.

[Chap, xxvi

celestial-spiritual good, and in spiritual-celestial good, by which
conjunction is effected, n. 9671. Neither are those goods con
joined with these societies, but are distinct from each other.
From these considerations it is evident, that those societies
are guards to prevent both goods being commixed ; and thus
that guard and providence of the Lord is also signified by
cherubs.

9674. "And thou shalt give it upon the four pillars of shit-
tim " — that hereby is signified the good of merit, which is of the
Lord alone, conjoining and supporting, appears from the signi-
fication of four, as denoting conjunction, see n. 16S6, 8877,
The reason why four denotes conjunction is, because that num-
ber arises from two multiplied into two, and by the multiplied
numbers the same thing is signified as by the simple numbers
from which they are multiplied, see n. 5291, 5335, 5708, 7973.
That two denotes conjunction, see n. 5194, 8423; and from the
signification of pillars, as denoting support, of which we shall
speak presently: and from the signification of shittim-wood,
as denoting the good of merit, which is of the Lord alone, see
n. 9472, 94S6. That this good is the only good which reigns
in heaven, see n. 9486, thus also which supports heaven. The
reason why pillars signify support is, because they supported
the vail, as the planks also of shittim-wood supported the cur-
tains of the habitation, see n. 9634. By pillars, in the spiritual
sense, are signified those things which support heaven and the
church, which tilings are the goods of love and the goods of
faith from the Lord. These things are signified by pillars in
David, " I will judge in righteousness, the earth and all the
inhabitants thereof are melting, 1 will make firm its pillars"
Psalm lxxv. 2, 3. And in Job, " God who maketh the earth
to tremble out of its place, so that the pillars thereof tremble"
ix. 6. The pillars of the earth denote the goods and truths
which support the church, for earth in the Word is the
church, n. 9325. That the pillars of the earth are not the
things which tremble, is evident. And in the Apocalypse,
u lie that overcometh, I will make him a pillar in the temple
°f niy (sod, and he shall go forth abroad no more ; and I
will write upon Him the name of my God, and the name of
the city of my God, of the New Jerusalem which cometh
down out of heaven from my God, and my new name," Apoc.
iii. 12. Where a pillar in the temple denotes the goods and
truths of the church, which also are the name of God, and
the name of the city New Jerusalem. That the name of God is
every good and truth of the church, or every thing in the com-
plex by which the Lord is worshipped, see n. 2724, 3006, 6674,
SJ310.

9675. " Covered over with gold " — that hereby is signified a
representative of good there, namely, of the good which issigni-

9674—9680.]

EXODUS.

409

fied by the pillars of shittim, appears from the signification of
covering over with gold, and of making from gold, as denoting
a representative of good, see n. 9510.

9676. "And their hooks vf gold" — that hereby is signified
the modes of conjunction by good, appears from the significa-
tion of hooks, as denoting modes of conjunction ; hooks have
that signification from their form ; and from the signification
of gold, as denoting good, see n. 113, 1551, 1552, 5658, 6914,
6917, 9490.

9677. " Upon four bases of silver " — that hereby is signified
the power of conjunction by truth, appears from the significa-
tion of four, as denoting conjunction, see just above, n. 9674;
and from the signification of bases, as denoting power, see n.
9643 ; and from the signification of silver, as denoting truth,
see n. 1551, 2954, 5658, 6112, 6914, 6917, 7999.

9678. " And thou shalt give the vail upon the little handles "
— that hereby is signified the faculty and thence the actuality of
conjunction, appears from the signification of the little handles,
as denoting the faculty of conjunction, see n. 9611 ; actuality
thence is signified by giving the vail upon them.

9679. " And thou shalt bring in thither from within the
vail the ark of the testimony " — that hereby is signified the ex-
istence of the inmost heaven within that uniting medium, appears
from the signification of the vail, as denoting the medium unit-
ing the two heavens, see n. 9670, 9671 ; and from the significa-
tion of the ark of the testimony, as denoting the inmost heaven,
see n. 9485 ; the existence of this heaven is signified by bring
ing in the ark thither.

9680. " And let the vail distinguish for you between the holy
and between the holy of holies" — that hereby is signified between
spiritual good, which is the good of charity towards the neigh-
bor and the good of faith in the Lord, and between celestia1
good, which is the good of love to the Lord, and the good ot
mutual love, appears from the signification of the holy, as de
noting the good reigning in the middle heaven, and from the
signification of the holy of holies, as denoting the good reigning
in the inmost heaven. That the latter good is the good of love
to the Lord and the good of mutual love, and that the former,
nainely, the good reigning in the middle heaven, is the good of
charity towards the neighbor and the good of faith in the Lord,
is evident from all those things which have been shown con-
cerning each good, celestial and spiritual, in the passages cited,
n. 9670. The good of love to the Lord in the inmost heaven is the
internal good there, whereas the good of mutual love is the ex-
ternal good there ; but the good of charity towards the neigh-
bor is the internal good in the middle heaven, and the good of
faith in the Lord is the external good there. In every heaven
there is an internal and an external, as in the church, which.

410 EXODUS. [Chap, xxvi

that it is internal and external, see n. 409, 1083, 1098, 1238,
1242, 4899, 6380, _ 6587, 7840, 8762, 9375. All good is
holy, and all truth in proportion as it has good in it. Good is
called holy from the Lord, because the Lord is alone holy, and
from Him is all good and all truth, see n. 9229, 9479. Hence
it is evident why the habitation is called holy, and the ark, in
which was the testimony, the holy of holies ; for the testimony
is the Lord Himself as to Divine Truth, n. 9503 ; and the ark
is the inmost heaven where the Lord is, n. 94S5. The Lord
also is in the middle heaven, but more present in the inmost
heaven ; for they who are conjoined to the Lord by the good
of love, are with him ; but they who are conjoined to the
Lord by the good of faith, are indeed with Him, but more re
motely. In the middle heaven there is conjunction with the
Lord by faith implanted in the good of charity towards the
neighbor. From these considerations it is evident why the
habitation, which was out of the vail, is called holy, and the
habitation alone, which was within the vail, is called the holy
of holies. That the Lord is [the being] from whom is every
thing holy, and that He is the very holy of holies itself, is
manifest from Daniel, " Seventy weeks are decided upon my
people to anoint the holy of /wlies," ix. 24. And in the Apoca-
lypse, " Who shall not fear Thee, O Lord, and glorify Tby name,
because thou alone art Iwly" xv. 4 ; therefore also the Lord is
called the Holy One of Israel, Isaiah i. 4; chap. v. 19, 24;
chap. x. 20 ; chap. xii. 6 ; chap. xvii. 7 ; chap. xxix. 19 ; chap,
xxx. 11, 12, 15 ; chap. xxxi. 1 ; chap, xxxvii. 23 ; chap. xli.
14, 16, 20 ; chap, xliii. 3, 14; chap. xlv. 11 ; chap. lx. 9, 14 ;
Jer. 1. 29 ; chap. li. 5 ; Ezek. xxxix. 7 ; Psalm lxxi. 22 ; Psalm
lxxviii. 41 ; Psalm lxxxix. 18; 2 Kings xix. 22, and elsewhere.
Whatsoever therefore amongst the sons of Israel represented
the Lord, or the good and truth which proceed from Him, after
inauguration was called holy, by reason that the Lord alone is
holy. The Holy Spirit in the Word is also the holy [principle]
which proceeds from the Lord.

9681. Verses 34 to 37. And thou shalt give the propitia-
tory above the ark of the testimony in the holy of holies. And
thou shalt set the table from witlwut the vail, and the candlestick
over against the table, on t/te sid*i of the habitation towards the
south, and thou shalt give the table to the side of the north. And
thou shalt make a covering for the door of the tent, of blue, and
purple, and scarlet double-dyed, and fine linen woven together,
the work of one that worketh with a needle. And thou shalt
make for the covering Jive pillars of shittim, and thou shall cover
them over with gold, and t/teir hooks gold ; and thou shalt cast
for them fioe bases of brass. And thou shalt give the pro-
pitiatory over the ark of the testimony in the holy of holies,
signifies the hearing and reception of all things which are of

0681, 9682.]

EXODUS.

411

worship grounded in the good of love in the inmost heaven
from the Lord. And thou shalt set the tahle from without the
vail, signifies influx by the celestial things which are of love.
And the candlestick over against the table on the side of the
habitation towards the south, signifies the illumination of the
spiritual kingdom by Divine Truth proceeding from the Divine
Human [principle] of the Lord to those who are in good. And
thou shalt give the table to the side of the north, signifies good
in obscurity. And thou shalt make a covering for the door of
the tent, signifies a medium uniting the second or middle heaven
with the first or ultimate. Of blue and purple and scarlet
double-dyed and fine linen woven together, signifies from the
good of charity and of faith. The work of him that worketh
with a needle, signifies which are of the scientific principle.
And thou shalt make for the covering five pillars of shittim,
signifies the support of the uniting medium so far as is sufficient
by the good of merit which is of the Divine Human [principle]
of the Lord. And thou shalt cover them over with gold, sig-
nifies a representative of good. And their hooks shall be of
gold, signifies the mode of conjunction by good. And thou
bhalt cast for them five bases of brass, signifies power from
external good.

9682. " And thou shalt give the propitiatory above the ark
of the testimony in the holy of holies " — that hereby is signified
the hearing and reception of all things which are of worship

f rounded in the good of love in the inmost heaven from the
iord, appears from the signification of the propitiatory, as de-
noting the hearing and reception of all things which are of
worship, grounded in the good of love, see n. 9506 ; and from
the signification of the ark of the testimony, as denoting the
inmost heaven where the Lord is, see n. 9A85 ; and that the
testimony there denotes the Lord, see n. 9503 ; and from the
signification of the holy of holies, as denoting where the good
of love from the Lord is, see above, n. 9680. From these con-
siderations it is evident, that by giving the propitiatory above
the ark of the testimony in the holy of holies, is signified the hear-
ing and reception of all things which are of worship grounded
in the good of love in the inmost heaven from the Lord. How
the case is with the presence of the Lord in the inmost heaven,
and how with His presence in the middle heaven, and also in
the ultimate, may be manifest from what has been shown in
many passages concerning the influx of good and truth from
the Lord. The presence of the Lord is effected by influx, and
the influx is according to the life of good and of truth ; they
who are in the good of love to the Lord, are they who proxi-
mately receive the influx ; but they who are in the good of
charity towards the neighbor, receive it also, but more re-
motely, since the good of charity towards the neighbor is more

412

EXODUS.

[Chap, xxvi

remote than the essential good of love to the Lord ; but thej
who are in the good of faith also indeed receive it, but only
in proportion to the good which faith has in it ; wherefore they
who are in the good of life from the truths of faith, receive it ;
for the Lord is in good, inasmuch as all good is from Him,
and nothing at all from man, nor from the angels in heaven.
As to whatfurther concerns the presence of the Lord in heaven,
and through heaven with man, it is to be noted, that the Lord
is above the heavens, for he is the sun of heaven, nevertheless
by light and heat thence derived He is present ; the light thence
derived is the Divine Truth which is of faith, and the heat
thence derived is the Divine Good which is of love ; what pro-
ceeds from the Lord is Himself ; from which considerations it
is evident, that the Lord is present where the good which is
from Him is received. But all these things may be better com-
prehended from what has been shown concerning influx, namely,
that all of life flows in from the Lord, thus all good and truth,
since these principles constitute the life of man, and the things
which flow in are according to reception with every one, n. 2535,
2706, 2886 to 2839, 2S93, 3001, 3318, 3484, 3742, 3743, 4151,
5S46, 5850, 5986, 6053 to 6058, 6189 to 6215, 6307 to 6327,
6466 to 6495, 6598 to 6626, 6982, 6985, 6996, 7004, 7055,
7056, 705S, 7147, 7270, 7343, 8321, 8685, 8701, 8717, 8728,
9110, 9111, 9216; and that influx from the Lord is immediate,
and also mediate through the heavens, n. 5147, 6058, 6063,
6466, 6472, 6473, 6982, 6985, 6996. 7004, 7007, 7055, 7056,
7058, 7270, S6S5, 8701, 8717, 8728, 9216.

9683. "And thou shalt set the table from without the vail "
—that hereby is signified influx by the celestial things which
are of love, appears from the signification of the table, on which
were the breads of faces, as denoting a receptacle of things
celestial, see n. 9527, 9545 ; and from the signification of without
the vail, as denoting out of the uniting medium, by which was
mediate influx, for by the vail is signified a uniting medium, n.
9670 ; and whereas that table was on the other side the vail, there-
fore by it is signified influx by celestial things, which are of the
inmost heaven, which are the goods of love. That there is
mediate influx from the Lord through the inmost heaven, and
immediate from Himself, may be manifest from the passages
above cited, n. 96S2, at the end. The case with every good,
which constitutes celestial life, thus eternal life, appertaining to
man and to angel is this: the inmost principle of good is the
Lord Himself, consequently the good of love which is imme-
diately from Him ; the good which next succeeds is the good of
mutual love ; next the good of charity towards the neighbor;
lastly the good of faith. This is the successive order of goods
from the inmost; hence it may be'vnanifest how the case is with
immediate and mediate influx ; in general, so much as a good

9683, 9684.]

EXODUS.

413

succeeding in order, or exterior, has in it interior good, so much
it is a good, for so much it is nearer to the Lord Himself, who,
as was said, is the inmost good ; but the successive arrange-
ment and ordination of interior goods in exterior varies in all
and singular subjects according to reception, and reception is
according to the spiritual and moral life of every one in the
world, for the life in the world remains with every one to
eternity. The influx of the Lord is also immediate with every
one, for without immediate influx the mediate is of no effect ;
immediate influx is received according to the order in which a
man or an angel is, thus according to the Divine Truth which
is from the Divine ["being], for this is order, see n. 1728, 1919,
2417, 4839, 5703, ^7995, 8512, 8513, S700, 89S8 ; the order
itself therefore appertaining to man is that he should live in the
good which is from the Lord, that is, that he should live from
the Lord. This influx is continual, and adjoined to all and
singular tilings of the will of man, directing them to order as
far as possible; for man's proper will is continually leadinghim
away [from order]. The case herein is as with the voluntary
and involuntary [things or principles] appertaining to man ;
his voluntary [things or principles] continually lead away from
order, but the involuntary continually bring back to order.
Hence it is that the motion of the heart, which is involuntary,
is altogether exempt from man's will, in like manner the action
of the cerebellum ; and that the motion of the heart and the
powers of the cerebellum rule the voluntary things or principles,
lest these latter should transgress all limits, and extinguish
the life of the body before its time ; on which account the
principles acting from both, namely, both from the involuntary
and voluntary things in the whole body proceed in conjunction.
These observations are made in order to illustrate in some mea-
sure the idea concerning the immediate and mediate influx of
the celestial things of love and of the spiritual things of faith
from the Lord.

96S4. " And the candlestick over against the table on the
side of the habitation towards the south " — that hereby is signi-
fied the illumination of the spiritual kingdom by the Divine Truth
proceeding from the Divine Human [principle] of the Lord to
those who are in good, appears from the signification of a can-
dlestick, as denoting the Lord as to Divine Truth, thus denoting
theDivineTruth proceeding from His Divine Human [principle],
and illumination thence to His spiritual kingdom, of which we
shall speak presently ; and from the signification of the table on
which were the breads of faces, over against which the candlestick
was, as denoting the Lord as to celestial good, thus denoting that
good itself, from which and by which the Lord flows-in into tha
spiritual kingdom, or into the middle heaven, concerning which
also we shall speak presently ; and from the signification of oi>

414

EXODUS.

[Chap. xxvi.

the side of the habitation towards the south, as denoting in hea-
ven where the Divine Truth proceeding from the Divine Human
[principle] of the Lord is in the greatest light ; for the habitation
out of the vail, where the candlestick was, denotes the middle
heaven, n. 9594 ; and the south denotes where Divine Truth is
in its light, n. 9642. That in the habitation near the vail was
the candlestick, and also the table on which were the breads of
faces, and that the candlestick was at the side towards the
south, and the table at the side towards the north, are arcana
of heaven, which cannot be manifested unless it be known,
that the habitation represented heaven, and that the things
contained in the habitation represented the celestial and spi-
ritual tilings which are in heaven ; what the candlestick repre-
sented has been shown above, n. 9548, and what the table on
which were the breads of faces, n. 9527, 9545 ; and what the
south signihes, n. 9642 ; and what the north, n. 3708. Hence
it may be manifest, that by the caudlestick on the side of the
habitation towards the soutii is signified the illumination of the
spiritual kingdom by Divine Truth proceeding from the Divine
Human [prmciple] of the Lord. But that the arcana them-
selves may more evidently appear, it may be expedient to say
how the case is in the heavens. The Lord appears to those who
are of the Celestial Kingdom as a sun, but to those who are of
the Spiritual Kingdom as a moon. The Lord as a sun appears at
a middle altitude over against the right eye, and as a moon also
at a middle altitude over against the left eye. From the Lord
as a sun light is derived to those who are in His Celestial King-
dom, and from the Lord as a moon light is derived to those who
are in the Spiritual Kingdom. Concerning each of those king-
doms, see the passages cited, n. 9277. The light in the heavens
is the Divine Truth proceeding from the Divine Human [prin-
ciple] of the Lord, which being received by the angels, who are
of the Spiritual Kingdom, is called the truth of faith from the
good of charity towards the neighbor, of which good and which
t ruth the middle heaven consists, which is called the Spiritual
Heaven. The candlestick in the habitation represented the moon,
from which they who are of the Spiritual Kingdom derive light,
chus it represented the Lord as to the Divine Truth there ; for,
as was said, the Lord appears to those who are of that kingdom
as a moon. From these considerations it may now be manifest,
why the candlestick was set towards the south, for the south
denotes where Divine Truth is in the light, n. 9642 ; and why
the table, on which were the breads of faces, was towards the
north, for the north denotes where Divine Truth is in obscurity,
n. 3708, and in like manner in such case the Divine Good, which
is signined by the breads upon that table ; this good becomes
spiritual good by the reception of Divine Truth, as of light from
tlie moon. These are the arcana which are signified by the can

9684.]

EXODUS.

415

dlestick and its situation towards the south, and by the table
i>n which were the breads of faces, and its situation towards the
north. That the candlestick denotes the Divine Truth proceed-
ing from the Lord's Divine Human [principle], is manifest from
the Apocalypse, u I saio seven (/olden candlesticks, and in th«
midst of the seven candlesticks [one ] like to the Son of Man.,
clad in a garment down to the feet, and girded about the paps
with a golden girdle," i. 12, 13, 14: the Son of Man is the
Lord as to the Divine Truth from His Divine Human [principle]
n. 2803, 2813, 3704. And in another place in the same book,
" The glory of God shall enlighten the whole city Jerusalem,
and the Lamb is the lamp thereof" xxi. 23. The glory of God
is the Divine Truth proceeding from the Lord, n. 9429; the
lamp, which is the Lamb, that is the Lord, denotes faith, and
thence the intelligence of truth and the wisdom of good, which
are from the Lord alone, n. 9548 ; the new Jerusalem is the
new church of the Lord, n. 2117. That the Lord is a sun to
those who are in the celestial kingdom, and appears as a moon
to those who are in the spiritual kingdom, see n. 1053, 1521,
1529, 1530, 1531, 3636, 3643, 5097, 7083, 7173, 7270, 8644,
8812 ; that hence in the Word by the sun is signified the Lord
as to celestial good, and by the moon the Lord as to spiritual
good, see n. 1529, 1530, 2441, 2495, 4060, 4696, 70S3, 8644;
and that the Lord, as a sun, appears at a middle altitude over
against the right eye, and as a moon also at a middle altitude
over against the left eye, n. 1531, 4321, 7078, 7171 ; hence it is
that the east in heaven is where the Lord appears as a sun, and
the south where the Lord appears as a moon. That light frorc
the Lord as a sun and moon is the Divine Truth proceeding from
His Divine Human [principle], see n. 1053, 1521 to 1533, 1619
to 1632, 2776,. 3094, 3138, 3167, 3190, 3195, 3222, 3223,
3337, 3339, 3341, 3636, 3643, 3862, 3993, 4060, 4180, 4302,
4108, 4414, 4415, 4419, 1527, 4598, 5400, 6032, 6313, 6315,
6608, 6907, 7174, 8644, 8707, 8861, 9399, 9407 ; and whereas
light from the Lord as a sun, and as a moon, is the Divine Truth
proceeding from Him, therefore heat from the Lord as a sun
there, is the Divine Good of His Divine Love, n. 3338, 333.),
3613, 5215, 6032 ; hence it may be manifest what is the differ-
ence between the Lord's celestial kingdom and spiritual king-
dom, as to the reception of Divine Truth, namely that it is us
the difference between light from the sun and light from the
moon. That on this account, they who are in the spiritual
kingdom are respectively in obscurity as to the truth of faith
and the good of love, see n. 2708, 2715, 2718, 2831, 2849,
2935, 2937, 3241, 3833, 6289, 6500, 6945, 7233. That they
principally were saved by the coming of the Lord into the world,
a. 2661, 2716, 3969, 6373, 6854, 6914, 7035, 7091, 7826, 7932,
8018, 8054, 8159, 8321, 9596 ; aud that they have illuinina-

416

EXODUS.

[ClIAP. XXVI.

tiou, in the Divine Human [principle] of the Lord, n. 2716,
2833, 2834. But that they who are of the spiritual church
are saved, who are in the good of life by the truths of faith,
n. 2954, 6435, 6647, 6648, 7977, 7992, 8643, 8648, 8658, 8685,
8690, 8701.

9685. " And thou shalt give the table to the side of the
north" — that hereby is signified good in obscurity, appears
from the signification of the table, on which were the breads
of faces, as denoting a receptacle of things celestial, see n.
9527, for breads denote celestial good which is from the Lord,
n. 9545 ; and from the signification of the north, as denoting
obscurity as to the truths of faith, see n. 3708, and when truth
is in obscurity, good is also in obscurity; for in the Lord's
spiritual kingdom good appears by truth, and truth is per-
ceived as good when it comes from the understanding into the
will ; this good is the good of charity, and is called spiritual
good. It is otherwise in the Lord's celestial kingdom, good
does not there appear good by truth, but is perceived from the
good itself. Hence it may be manifest why the table was set
to the side towards the north, and the candlestick to the side
towards the south. But see what has been said and shown on
this subject just above, n. 9684.

90S6. " And thou shalt make a covering for the door of the
tent"' — that hereby is signified a medium uniting the second or
middle heaven with the first or ultimate, appears from the sig-
nification of a covering, as denoting a medium uniting this
heaven, which is represented by the tent of the assembly, with
the heaven which is represented by the court, treated of in the
following chapter ; for as the vail between the holy and the holy
of holies' sigmtied the medium uniting between the inmost or
third heaven and the middle or second heaven, so this covering
signifies the like between the middle or second heaven and the
first or ultimate heaven. That there are three heavens, and
that two were represented by the habitation which was within
the vail, and by the habitation which was out of the vail, has
Veen shown above ; and that the first or ultimate heaven is re-
presented by the court, will be shown by the Divine Mercy ot
the Lord, in the following chapter. The entrance from one into
the other is signified by the door where the covering was. That
a door denotes entrance, see n. 2145, 2152, 2356, 2385 ; and
hence communication, n. 8989 ; consequently the covering there,
which was in the place of a door, denotes a medium commu-
nicating mid uniting.

9687. " Of blue and purple and scarlet double-dyed, and tine
linen woven together" — that hereby is signified from the good
of charity and of faith, appears from the signification of blue, of
purple, of scarlet double-dyed, and of fine imeu woven together,
where the vail is treated of, by which id signified a medium

9685 — 9688.]

EXODTTS.

417

uniting between the inmost and middle heaven, as denoting the
good of love and of faith, see n. 9671, but in this case the goods
of charity and of faith, because the subject treated of is con-
cerning the covering, by which is signified the medium uniting
between the second and last heaven, n. 9686 ; for in the inmost
heaven the good of love to the Lord reigns, but in the middle
heaven the good of charity towards the neighbor, and in the
ultimate heaven the good of faith ; hence it is that by the blue,
purple, scarlet double-dyed, and fine linen woven together, are
signified the goods reigning in those heavens.

96S8. " The work of him that worketh with a needle " — that
hereby are signified the things which are of the scientific prin-
ciple, appears from the signification of the work of him that
worketh with a needle, or of needle-work, as denoting the
scientific principle. In several passages in the Word mention
is made of what is wrought with a needle and of needle-work,
and by it is every where signified the scientific principle : the
cause of this originates in representatives in the other life, where
garments of various kinds of needle-work appear, and by them
are signified scientific truths. Scientific truths differ from intel
lectual truths, as external things from internal, or as the natural
principle from the spiritual with man ; for scientific things serve
the understanding for objects from which it may hatch truths ;
for the intellectual principle is the principle of sight of the
internal man, and scientifics are its objects in the external or
natural man ; these latter are signified by the work of him that
worketh with the needle, but the former is signified by the
work of a contriver, n. 9598 ; for to contrive is of the under-
standing, and to work with a needle is of one who is knowing
and efficient from the understanding. Hence it is that those
things in the habitation which signified internal things, were of
the work of a contriver, as the curtains themselves there, verse 1,
and the vail between the holy and holy of holies, verse 31 ; but
that those things, which signified external things, were of the
work of him that worketh with a needle / as the covering for the
door of the tent, and for the gate of the court, Exod. xxxviii. 13 ;
also the belt, Exod. xxxix. 29 ; for the belt denotes what is
external conjoining all internal things. The court is the ulti-
mate of heaven, and the door of the tent denotes where there is
an exit from the middle heaven into the ultimate. That needle-
work and what is wrought with a needle denotes the scientific
principle which is of the external or natural man, is manifest
from the following passages in the Word, "Fine linen in needle
work from Egypt was thine expansion ; blue and purple from
the isles of Elisha was thy covering; Syria was thy trader by
the multitude of thy works, with the chrysoprase, purple, and
needle-work, and fine linen. The traders of Sheba with clues of
blue and needle-work" Ezek. xxvii. 7, 16, 22, 24. The subject
vol. ix. t 27

41$

EXODUS.

[Chap. xxvi.

treated of in this passage is concerning Tyre, by which are sig-
nified those who are in the knowledges of truth and good, and
in the abstract sense, those knowledges themselves, n. 1201.
By fine linen in needle-work is signified scientific truth, for
fine linen is truth from a celestial origin, n. 5319, 9169, and
needle-work is the scientific principle. Therefore also it is said
from Egypt, because by Egypt is signified the scientific prin-
ciple, n. 1161, 1186, 1162. 2588, 1719,1964, 4966, 5700, 5702,
6004, 6015, 6125, 6651, 6679, 6683, 6692, 6750, 7779, 9391 ;
and also from Syria and from Sheba, because by Syria are sig-
nified the knowledges of truth and good, n. 1232, 1231, 3051,
3249, 3664, 3680, 4112, in like manner by Sheba, n. 1171, 3210.
The knowledges of truth and of good are the scientifics of the
church ; every one who has the faculty of thinking intellectually
and of considering things, may see that in the above passage is
not meant needle-work, nor fine linen, nor blue, nor purple, but
that by those things are signified such things as are worthy of
the Word, thus the spiritual things which are of heaven and the
church. Again, in the same prophet, "All the princes of the
8ea shall descend upon their thrones, and cast away their robes,
and put off the garments of their needle-work ; they shall be
clothed with terrors," xxvi. 16 ; speaking also of Tyre ; the
princes of the sea denote primary scientifics, which are called
dogmas. That princes denote things primary, see n. 1482, 20S9,
5044 ; and that the sea denotes the scientific principle in general,
n. 28, 2850. Robes denote external truths, needle- work denotes
scientific truths, which also are external. That garments denote
truths, see n. 2576, 4545, 4763, 5248, 5319, 5951, 6914, 6917,
6918, 9093, 9158, 9212, 9216. Again, in the same prophet,
clothed thee with needle-work, and shod thee with yew, I
girded thee with fine linen, and covered thee witli silk; thus
thou wast adorned with gold and silver, and thy garments were
fine linen, silk, and needle-work : but thou hast taken the gar-
ments of thy needle-work, and hast covered images, with which
thou hast committed whoredom," xvi. 10, 13, 16 ; speaking of
Jerusalem, by which is signified the church. Garments of
needle-work denote scientific truths; to cover images, with
which she committed whoredom, denotes to confirm falses, for
to commit whoredom is to pervert truths by applications t<»
falses or evils. Who does not see that by fine linen, silk, and
needle-work, are not there meant fine linen, silk, and needle-
work, for the subject treated of is concerning Jerusalem ; but
what is meant, the Christian world does not enquire, because it
places the celestialand spiritual thingsof the Word in its literal
sense, and calls its interior things mystical, which it has no
concern about. Again, in the same prophet, " A great eagje,
with great wings, with long quills, full of feathers, which had
needle-work" xvii. 3 ; speaking of the house of Israel, by which

96S9-* 9693.J

EXODUS.

419

is signified the Spiritual Church, which is called an eagle from
perception, n. 3901, 8764 ; which has needle-work denotes
which has the scientific principle. And in David, " The king's
daughter is wholly glorious within, her garment is of foldings
of gold, she is brought to the king in needle-work" Psalm xlv.
13, 14; where the king's daughter denotes the affection of
truth ; needle-work denotes the scientific of truth. And in the
book of Judges, " They shall divide the spoil, a spoil of colors
to Sisera, a spoil of colors of needle-work, the colors of those who
work with the needle ; the neck of the spoil," v. 30 ; the song of
Deborah and Barak, where needle-work denotes the scientific
principle which is of the natural man.

9689. " And thou shalt make for the covering five pillars
of shittim " — that hereby is signified the support of the uniting
medium so far as is sufficient by the good of merit which is of
the Lord's. Divine Human [principle], appears from the signi
fication of the covering for the door of the tent, as denoting the
medium uniting the second or middle heaven with the first or
ultimate, see above, n. 9686 ; and from the signification of five,
as denoting some part or somewhat, see n. 4638, and also so
much as is sufficient ; and from the signification of pillars, as
denoting support, see n. 9674 ; and from the signification of
shittim-wood, as denoting the good of merit, which is of the
Lord alone, see n. 9472, 9486, thus of His Divine Human [prin-
ciple], for this has merit, n. 9486.

9690. "And thou shalt cover them over with gold" — that
hereby is signified a representative, namely, of good, appears
from the signification of covering over with gold, and making
from gold, as denoting a representative of good, see n. 9510.

9691. " And their hooks of gold " — that hereby are signified
modes of conjunction by good, see above, n. 9676.

9692. " And thou shalt cast for them five bases of brass " —
that hereby is signified power from external good, appears from
the signification of bases, as denoting power supporting, see n.
9643 ; and from the signification of brass, as denoting natural
good, or external good, see n. 425, 1551.

CONTINUATION OF THE SUBJECT OF THE FIRST EARTH IN THE
STARRY HEAVEN.

9693. AFTER that I was translated through that great gulf,
I at length came to a place where I stopped ; and on this occasion
there appeared to me spirits above, with whom it was given to
discourse. From their discourse, and from their peculiar man-
v*>r of perceiving tilings, and of expounding them, I clearly dis-

420

EXODUS.

[Chap. xxvi.

covered that they were from, another earth, for they differed alto-
gether from the spirits of the world of our sun ; they also in
their turn perceived from my discourse that I was from a distance.

9694. After we had discoursed a little on various subjects,
I asked what God they worshipped ; they said, that they wor-
shipped a certain angel, who appears to them as a Divine Man,
being refulgent with light : and that he instructs them, and gives
ihem to perceive what they ought to do. They said further, that
the greatest God is in the sun of the angelic heaven, and thai
He appears to their angel, and not to themselves ; and that
He is so great, that they dare not adore Him.

9695. The angel, whom they worshipped, was an angelic so
ciety, to which it was granted by the Lord to preside over them,
and to teach them the way of what is just and right ; therefore
they have light from a certain flame, which appears like a little
torch, considerably fiery and yellow. The reason of this is, be-
cause they do not adore the Lord ; hence they have not Ugh
from the sun of the angelic heaven, but from an angelic society ,
for an angelic society, when it is granted by the Lord, can pre-
sent such liglit to spirits, who are in an inferior sphere.

9696. In other respects they were modest, somewhat simple
but still under tolerably good influence as to their thoughts
From the light which was amongst them, might be concluded
what was the quality of their intellectual principle, for the in
tellect is according to the reception of the light which is in the
heavens, since the Divine Truth proceeding from the Lord as
i Sun is what shines there, and enables the angels not only t*
see, but also to understand.

9697. They were quest ioned concerning the sun of their world,
which illuminates their earth, and they said, that the sun to
them appears flaming ; and when I represented the size of the
sun of our earth, they said that theirs is less, for their sun is to
our eyes a star, and I was told by the angels, that it was one
of the lesser stars. They said also that from their earth the
heaven also appears full of stars.

9698. / was instructed that the inhabitants and spirits of
that earth have reference, in the Grand iMan, to somewhat in
the spleen ; which was also confirmed by an influx into the
spleen when they discoursed with me.

9699. Afterwards my sight was opened, that I could look
in some degree into the earth itself; and there appeared
several green fields, and forests with trees in full foliage, also
fleecy sheep.

9700. The subject concerning the First Earth seen in the
starry heaven will be continued at the close of the following
chapter.

9694— 9T06.J EXODUS. 421

EXODUS.

CHAPTER THE TWENTY-SEVENTH.

THE DOCTRINE OF CHARITY AND FAITH.

9701. IT may be expedient now to speak concerning the
internal and external man.

9702. They who have only a general idea concerning the
internal and external man, believe that it is the internal man
which thinks and which wills, and the external which speaks
and which acts, since to think and to will is somewhat internal
and thence to speak and to act is external.

9703. But it is to be noted, that not" only the internal man
thinks and wills, but also the external ; nevertheless in one
manner when they are conjoined, and in another manner when
they are separated.

9704. When man thinks intelligently and wills wisely, he
then thinks and wills from the internal ; but when man thinks
not intelligently and wills not wisely, in such case he does not
think and will from the internal. Consequently when man
thinks well concerning the Lord, and concerning the things
which are of the Lord, and when he thinks well concerning
the neighbor, and concerning the tilings which are of the
neighbor, and wills well to them, he then thinks and wills
from the internal. But when man thinks ill concerning them
and wills ill to them, in this case he does not think and will
from the internal. To think well is to think from the faith of
truth, and to will well is to will from the love of good ; but
to think ill is to think from the faith of what is false, and to
will ill is to will from the love of what is evil.

9705. In a word, so far as man is in love to the Lord, and
in love towards the neighbor, so far he is in the internal man,
and thinks and wills from it; and also speaks from it, and acts
from it ; but so far as man is in the love of self, and in the love
of the world, so tar he is in the external man, and also, so far
as he dares he speaks and acts from it.

9706. The reason is because man was created to the image
of heaven, and to the image of the world ; the internal man to
the image of heaven, and the external to the image of the world ;
wherefore to think and to will from the internal is to think and
to will from heaven, that is, by [or through] heaven from the
Lord ; but to think and to will from the external is to think and
to will from the world, that is, by [or through] the world from
self.

422

EXODUS.

[Chap, xxvii.

9707. It has been so provided and ordained by the Lord,
that so far as man thinks and wills from heaven, that is, by [or
through] heaven from the Lord, so far his internal man is opened;
the opening is to heaven even to the Lord Himself ; hence vice
versa, so far as man thinks and wills from the world, that is, by
[or through] the world from self, so far the internal man is
closed, and the external is opened. The opening is to the world,
and to self.

9708. The external man, to the intent that it may be re-
duced to order, must be made subordinate to the internal, and
it is then made subordinate when it obeys ; so far as this is
effected, so far the external also is wise. This is meant by the
old man dying with his concupiscences, that man may become
a new creature.

9709. They with whom the internal man is closed, do not
know that there is an internal man, neither do they believe
that there is a heaven and internal life ; and what is wonderful,
they nevertheless suppose that themselves think more wisely
than others, for they love themselves and what they call their
own, and even adore them. It is otherwise with those with
whom the internal man is opened towards heaven to the Lord,
for these latter are in the light of heaven, thus in illumination
from the Lord ; whereas the former are not in the light of hea-
ven, but in the light of the world, thus in illumination from self.
They who are illuminated from self, and not from the Lord, see
what is false as truth, and what is evil as good.

CHAPTER XXVII.

1. AND thou shalt make an altar of shittim-wood, five
cubits the length, and five cubits the breadth ; the altar shall
be square ; and three cubits the height of it.

'2. And thou shalt make its horns upon its four cornel's;
out of it shall be its horns ; and thou shalt cover it over with
brass.

3. And thou shalt make its pans to sift its ashes, and its
shovels, and its basins, and its little flesh-hooks, and its tongs;
for all its vessels thou shalt make brass.

4. And thou shalt make for it a grate, the work of a net
of brass ; and thou shalt make upon the net four rings of brass
upon its four extremities.

5. And thou shalt give it under the compass of the altar
downwards; and the net shall be even to the middle of the
altar.

9707—9709.] EXODUS.

423

G. And thou slialt make staves for the altar, staves of shit-
tim-wood, and thou shalt cover them over with brass.

7. And its staves shall be put-in into the rings, and the staves
shall be upon the two sides of the altar in carrying it.

8. A hollow table thou shalt make it, as was seen by thee in
the mountain, so shall they make [it].

9. And thou shalt make the court of the habitation to the
corner of the south southward ; the hangings [for the court] of
fine linen woven together, a hundred in a cubit the length to
one corner.

10. And its twenty pillars, and their twenty bases, [shall be]
of brass ; the hooks of the pillars and their fillets [shall be] of
silver.

11. And so at the corner of the north in length ; the hang-
ings, a hundred in length, and its twenty pillars, and their
twenty bases, shall be of brass ; the hooks of the pillars and
their fillets shall be of silver.

12. And the breadth of the court to the corner of the sea,
the hangings shall be of fifty cubits, their pillars ten, and their
bases ten.

13. And the breadth of the court to the corner of the east
eastwards shall be fifty cubits.

14. And of fifteen cubits the hangings of the wing, their pil-
lars three, and their bases three.

15. And for the other wing fifteen hangings, their pillars
three, and their bases three.

16. And for the gate of the court a covering of twenty cubits,
of blue and purple, and scarlet double-dyed, and fine linen
woven together, the work of him that worketh with a needle,
their pillars four, and their bases four.

17. All the pillars of the court round about shall be filletted
with fillets of silver, and their hooks of silver, and their bases
of brass.

18. The length of the court shall be a hundred in a cubit
and the breadth fifty in fifty, and the height five cubits, with
fine linen interwoven, and their bases shall be of brass.

19. And for all the vessels of the habitation in all its service,
and all its pegs, and all the pegs of the court shall be of brass.

20. And thou shalt command the sons of Israel, and let them
take for the oil of olive prre, bruised, for the luminary, to cause
the lamp to ascend continually.

21. In the tent of the assembly without the vail, which is
over the testimony, Aaron shall order it, and his sons, from
evening even to morning, before Jehovah ; [it shall be] a statute
of an age for the generations from with the sons of Israel.

EXODUS.

[Chat, xxvii.

THE CONTENTS.

9710. THE subject treated of in this chapter, in the internal
sense, is concerning the worship of the Lord from the good of
love. This worship is signified by the altar, and is described
in general by all things relating to the altar.

9711. The subject afterwards treated of is concerning the
ultimate heaven, which is represented and described by the
court.

971-2. The subject lastly treated of is concerning the good
of charity, by which the spiritual heaven is illuminated in the
truths of faith from the Lord ; these things are signified by the
oil of olive, and by the luminary.

THE INTERNAL SENSE.

9713. VERSES 1 to 8. And thou shalt make an altar of
shittim-wood, five cubits the length and five cubits the breadth :
the altar shall be square, and three cubits its height. And thou
shalt make its horns upon its four corners, out of it shall be its
horns ; and thou shalt cover it over with brass. And thou shalt
make its pans to sift its ashes, and its shovels, and its basins, and
its little flesh-hooks, and its tongs, for all its vessels thou shalt
make brass. And thou shalt make for it a grate, the work of a
net, of brass, and thou shalt make upon the net four rings of
brass upon its four extremities. And thou shalt give it under the
compass of the altar downwards, and the net shall be even to the
middle of the altar. And thou shalt make staves for the altar,
staves of shittim-wood, and thou, shalt cover them over with brass.
And its staves shall be put-in into therings, and the staves shall
be on the two sides of the altar in carrying it. A hollow table
thou shalt make it, as was seen by thee in the mountain, so shall
they make [it]. And thou shalt make an altar, signities a re-
presentative of the Lord and of the worship of Him. Of shittim-
word, signifies justice. Five cubits the length and five cubits
the breadth, signifies equally from good and from truth. The
altar shall be square, signifies thus what is just. And three
cubits the height of it, signities what is full as to degrees. And
thou shalt make its horns, signifies power. Upon its four
corners, signifies of every mode. Out of it shall be the horns,
signifies that the power shall be from good. And thou shah
tover it over with brass, signifies a representative of good. And
thou shalt make its pans to sift its ashes, signifies things iv-
moviiuj [what is to be removed] after uses. And its shovels,
and its' basins, and its little flesh-hooks, and its tongs, signities

9710- -9714.J

EXODUS.

425

containing sciei.tifics and subservient to every use. Foi all its
vessels thou shalt make brass, signifies all things from good.
And thou shalt make for it a grate, the work of a net, signifies
the sensual principle, which is the ultimate. Of brass, signifies
which is also from good. And thou shalt make upon the net
four rings of brass, signifies the sphere of good by which is
conjunction. Upon its four extremities, signifies everywhere.
And thou shalt give it under the compass of the altar down-
wards, signifies thus in ultimates. And the net shall be evf-n
to the middle of the altar, signifies the extension of the sensual
principle. And thou shalt make staves for the altar, signifies
the power of keeping together in a state of good. Staves of
shittim-wood, signifies the good of justice. Aud thou shalt
cover them over with brass, signifies a representative of good.
And its staves shall be put-in into the rings, signilies the power
of the sphere of Divine Good. And the staves shall be on the
two sides of the altar, signifies the power of good by truth and
of truth from good. In carrying it, signifies existence and sub-
sistence. A hollow table thou shalt make it, signifies applica-
tion. As was seen by thee in the mountain, so shall they make
jLt], signifies from correspondence of things Divine in heaven.

9714. " And thou shalt make an altar" — that hereby is sig-
nified a representative of the Lord, and of the worship of Him,
appears from the signification of the altar which was for burnt-
offerings and sacrifices, as being a representative of the Lord,
and since by burnt-offerings and sacrifices were signified all
things appertaining to the worship of the Lord, therefore also
the altar was representative of the worship of Him ; nevertheless
the Lord is not worshipped by burnt-offerings aud sacrifices, but
by those things which were represented, which are the celestial
things of love and the spiritual things of faith, see n. 922, 923,
1823, 2180, 2805, 2807, 2830, 3519, 6905, 8680, 8936. There
were two things by which the Lord, as to the Divine Human
[principle], was represented, the temple and the altar. That He
was represented by the temple, He Himself teaches in John,
" Jesus said, dissolve this temple, and in three days I will raise
it up again : He spake of the temple of His oody" ii. 19, 20. That
He was represented by the altar, may also be manifest from
the Lord's words, where He 6peaks of the temple and at the
same time of the altar, in Matthew, " Ye fools and blind,
because ye say, whosoever shall swear by the temple, it is
nothing, but whosoever shall swear by the gold of ike temple,
he is guilty ; whether is greater, the gold-, or the temple which
sanctifies the gold ? Likewise whosoever shall swear by the altar,
it is nothing ; but whosoever shall swear by the gift which is
upon it, he is guilty; ye fools and blind, whether is greater,
the gift, or the altar which sanctifies the gift : he who sweareth
by the altar, sweareth by it, and by all that is upon it ; and he

426

EXODUS.

[Chap, xxvii.

who sweareth by the temple, sweareth by it, and by Him who
dwelleth in it • aud he who sweareth by heaven, sweareth by the
throne of God, and by Him who sittetb upon it," xxiii. 16 to
22. Hence it is evident, that as the temple, so also the altai
was representative of the Lord's Divine Human [principle],
for the like is said of the altar, as of the temple, namely, that
it is what sanctities the gift which is upon it, thus that the altar
was the subject from which came sanctitication, consequently
that it was also representative of the Divine Human [principle]
of the Lord, from which every thing holy proceeds; but the
altar was representative of the Lord as to His Divine Good,
whereas the temple was representative of Him as to His Divine
Truth, thus as to heaven, for the Divine Truth proceeding from
the Lord makes heaven ; therefore it is said of the temple, that
he who sweareth by the temple, sweareth by it and by Him
who dwelleth in it ; and it is added, he who sweareth by heaven
sweareth hy the throne of God, and by Him who sitteth upon
it. The throne of God is the Divine Truth proceeding from the
Lord, thus heaven, and He who sitteth upon it is the Lord,
n. 5313. The like to what was represented by the temple,
was represented also by the habitation, the Lord, as to Divine
Truth, being there the testimony which was in the ark, n. 9503.
Inasmuch as by the altar was represented the Lord as to Divine
Good, therefore it was the very holy of holies, and sanctified
every thing which touched it, as may be manifest from what
follows of this book, where it is said, Seven days thou shalt
expiate upon the altar, and shall sanctify it, that the altar may
be the holy of holies, and every thing which toucheth it shall be
sanctified," Exod. xxix. 37 ; and therefore the tire upon the altar
was perpetually burning, and was in no case extinguished,
Levit. vi. 13 ; and from that tire was taken the fire of incense,
and from no other source, Levit. x. 1 to 6 ; for by the tire of the
altar was signified the Divine Good of the Divine Love of the
Lord, n. 5215, 6314, 6832, 6834, 6849. That the altar was re-
presentative of the Lord, is evident from the following passages
in David, " Let Thy light and thy truth lead me to the moun-
tain of Thy holiness, aud to Thy habitations, that I may enter
in to the altar of God to God," Psalm xliii. 3, 4 : and again,
" I wash mine hands in innocence, and encompass thine altar,
0 Jehovah," Psalm xxvi. 6. But that the altar was represen-
tative of the worship of the Lord, is manifest from Isaiah, "All
the cattle of Arabia shall be gathered together to thee ; the ra ins
of Nebaioth shall minister to thee ; mine altar ascends to what
is well pleasing," lx. 7 : and in Jeremiah, " The Lord hath for-
saken 7lis altar, and abominated His Banctuary," Lain. ii. 7;
where to forsake the altar denotes to abolish the representative of
the worship of the Lord from the good of love. To abominate the
saiu-i i.i'.ry, denotes to abolish the representative of the worship

97U, 9715.]

EXODUS.

427

of the Lord from the truths of faith. And in Ezekiel, "Your
altars shall be destroyed, I will disperse your bones about
your altars ; your altars shall be devastated, and desolated, and
broken, and your idols shall cease," vi. 4, 5, 6 ; where the des-
truction, the devastation, and the desolation of altars denotes
of representative worship. And in Tsaiah, "The iniquity of
Jacob shall not be expiated, when he shall set all the stones of the
altar as dispersed chalk stones," xxvii. 9 ; where the dispersed
stones of the altar denote all truths of worship. Again, " In
that day a man shall look to his Maker, and his eyes to the
Holy One of Israel, but he shall not look to the altars, the wort
of their hands, and what their fingers have made," xvii. 7, 8 ;
where altars, the work of the hands, and what the fingers have
made, denote worship grounded in man's own intelligence. And
in Hosea, " Ephraim hath multiplied altars to commit sin" viii.
11 ; where to multiply altars to commit sin, denotes to forga
vain things of worship. Again, in the same prophet, " The
thistle and the thorn shall come up on your altars" x. 8 ; de-
noting that evils and falses shall enter in and make worship.
And in Isaiah, " In that day there shall be an altar to Jehovah
in the midst of Egypt," xix. 19 ; where an altar to Jehovah
denotes the worship of the Lord. The altar which is now
treated of, inasmuch as it was portable, was made of shittim-
wood, and covered over with brass ; but the altar, which was
to remain in its place, was made either of the ground or of
unhewn stone. The altar made of the ground was the principal
representative of the worship of the Lord from the good of love ;
but the altar made of unhewn stone was representative of wor-
ship from the goods and truths of faith, n. 8935, 8940 ; but the
portable altar which is here treated of, was representative of the
worship of the Lord from the good of love ; therefore it was of
shittim-wood, and covered over with brass.

9715. " Of shittim-wood " — that hereby is signified justice,
appears from the signification of shittim-wood, as denoting
the good of merit and justice, which are of the Lord alone,
see n. 9472, 9486. It may be expedient here to say what
the justice is, and what the merit, which are of the Lord
alone. It is believed that the Lord had merit and justice,
because he fulfilled all things of the law, and because by the
passion of the cross He saved the human race ; but these things
are not meant in the Word by the Lord's justice and merit;
but by His merit and justice is meant that He fought alone
with all the hells, and subdued them, and thereby reduced
into order all things in the hells, and on the same occasion all
things in the heavens ; for there are attendant upon every
man spirits from hell, and also angels from heaven, since man
without them cannot live at all ; therefore unless the hells
had been subdued by the Lord, and the heavens reduced into

428

EXODUS.

[Chap, xxvii.

order, It would have been impossible for any man to have been
saved. This effect could not be wrought but by His Human
[principle], namely, by combats with them by His Human
[principle] ; and whereas the Lord did this from His own proper
power, thus alone, therefore the Lord alone has merit and
justice ; and therefore it is He alone who still conquers the hells
with man ; for he who once conquers them, conquers them to
eternity ; wherefore man has nothing at all of merit and of jus-
tice, but the merit and justice of the Lord is imputed to him,
when he acknowledges that nothing is from himself, but all from
the Lord. Hence it is that the Lord alone regenerates man ;
for to regenerate man, is to drive away the hells from him, con-
sequently the evils and falses which are from the hells, and in
their place to implant heaven, that is, the goods of love, and
the truths of faith, for these constitute heaven. The Lord also,
by continual combats with the hells, glorified His Human [prin-
ciple], that is, made it Divine ; for as man is regenerated by
combats, which are temptations, so the Lord by combats, which
were temptations, was glorified, hence the glorification of the
Human [principle] of the Lord from His own proper power is
also merit and justice, for by it man is saved, inasmuch as by
it all the hells are kept subdued to eternity by the Lord. That
this is the case, is manifest from the passages in the Word
where the merit and justice of the Lord are treated of, as in
Isaiah, " Who is this that cometh from Edom, with sprinkled
garments from Bozrah, walking in the multitude of his strength?
/ who speak injustice, great to save; wherefore art thou red as
to thy garments, and thy garments as of him that treadetli in
the wine-press ? 1 have trodden the wine-press alone, and of the
people not a man [tw] was with Me ; therefore I have trodden
them in Mine anger; whence their victory is sprinkled upon My
garments, and I have polluted all My raiment; for the day of
vengeance is in My heart, and the year of My redeemed is come.
/ looked around, but there was none that helped, and I was
amazed, but there was none that supported, therefore My own
arm brought salvation unto Me, and My wrath sustained Me ;
and I have trodden the people in Mine anger, and have made
their victory to descend to the earth. Therefore he was made a
Saviour," lxiii. 1 to 8. That these things are said of the Lord,
is known. His combats with the hells are described by His gar-
ments being sprinkled, by being red as to His garments, and
by His garments being as of him that treadetli in the wine-
press, and by the days of vengeance. The conquests and subju-
yations of the hells are described by treading them in His anger,
whence their victory was sprinkled upon His garments, by
treading the people in anger, and causing their victory to de-
scend to the earth. That the Lord did those things from HU
own proper power, is described by His treading the wine-press

0715.J

EXODUS.

429

alone, and of the people not a man was with Him, by looking
around hut there was none who helped ; by being amazed, but
there was none that supported, and by His own arm bringing
salvation to Him. T/tat hence comes salvation, is described by
walking in the multitude of His strength, great to save, by the
year of His redeemed being come, and that therefore He was
made a Saviour. That all these things are of justice, appears
still more evidently in another passage in the same prophet,
" He saw that there was not a man [vir], and He was amazed
that there was none to intercede, therefore His own arm brought
salvation to Him, and His justice stirred Him up ; whence He
put on justice as a coat of mail, and a helmet of salvation upon
His head ; he put on garments of vengeance, and covered
Himself with zeal as with a cloak," lix. 16, 17. Again in the
same prophet, " My justice is near, My salvation hath gone
forth, and Mine arms shall judge the people; in Me shall the
islands hope, and on Mine arm they shall confide," li. 5. The
arm which brought salvation to Him, and on which they shall
confide, is His own proper power, by which He subdued the
hells. That arm denotes power, see n. 4932, 7205. Hence it
is evident what the justice is, and what the merit, which are of
the Lord alone. In like manner in other passages in the
same prophet, "Who hath stirred up from the east, whom
hath He called in justice, to follow Him, hath given nations
before Him, and made Him to have dominion over kings,"
xli. 2. Again, u I have made My justice to approach, it is
not far off, My salvation shall not tarry," xlvi. 13. Again,
" Jehovah will clothe Me with the garments of salvation, He
hath covered Me with a robe of justice" lxi. 10. And in
David, " My mouth shall tell Thy justice, Thy salvation aL
the day, I know not the numbers ; / will make mention of
Thy justice, forsake Me not until I have declared Thine arm,
Thy virtue, for Thy justice is even to the height, who hast
done great things," Psalm lxxi. 15, 16, 18, 19, 24. And in
Jeremiah, " Behold the days come when I will raise up to
David a, just Branch, who shall reign a King, and shall pros-
per, and shall do judgment and justice in the earth. In those
days Judah shall be saved, and Israel shall dwell securely ; and
this is His Name, which they shall call Him, Jehovah our
justice," xxiii. 5, 6; chap, xxxiii. 15, 16. And in Daniel,
" Seventy weeks are decided to expiate iniquity, and to bring
the justice of ages" ix. 24. That the subjugation of the hells,
the ordination of the heavens by the Lord, and the glorification
of His Human [principle], and the salvation thence derived to
man, who receives the Lord in love and faith, are the justice
and merit which belong to the Lord alone, may be manifest
from the passages above quoted. But they who do not know
that spirits from the hells are attendant on man, whence he de-

430

EXODUS.

[Chap, xxvii

rives evils and falses, and also that angels from heaven are
attendant upon him, and that hence he derives goodness and
truths, and that thus the life of man on one part is joined
to the hells, and on the other to the heavens, that is, by the
heavens to the Lord, and thus that man could not in any wise
be saved, unless the hells had been subdued, and the heavens
reduced into order, and thereby all things subjected to the
Lord, cannot apprehend this thing. From these considerations
it may be manifest from what ground it is that the good of the
Lord's merit is the only good which reigns in the heavens, as
was said above, n. 9186 ; for the good of merit is also now the
continual subjugation of the hells and thereby the protection
of the faithful. The good is the good of the love of the Lord,
for from Divine Love in the Word He fought and conquered;
from Divine Power thence acquired in the Human [principle]
He afterwards alone fights and conquers to eternity, for heaven
and for the church, thus for the universal human race, and
thereby saves them. This now is the good of merit, which is
called justice, because it is of justice to restrain the hells which
endeavor to destroy the human race, and to protect and save
'he good and the faithful. Concerning the Lord's combats and
;emptations, when He was in the world, see n. 1663, 1668, 1690,
1691, 1692, 1737, 1787, 1812, 1813, 1S20, 2776, 2786, 2795,
2803, 2814, 2816, 4287, 7193, 8273 : and that the Lord alone
fights for the human race against the hells, n. 1692, 6571, 8159,
8172, 8175, 8176, 8179, 8273, 8969.

9716. ''Five cubits the length, and five cubits the breadth"
— that hereby is signified equally from good and from truth, ap-
pears from the signification of five, as denoting equally, for wheu
two things are alike, as in this case, the length and the breadth,
it denotes equally. The reason why the length and breadth of
the altar were of five cubits was, because five also signifies the
like with ten, with a hundred, and with a thousand, and by
these numbers is signified much, all, what is full, and in the
supreme sense, which treats of the Lord, what is infinite; 60
likewise five, for the compound numbers signify the like with
the simple ones from which they are compounded, and thus
the simple the like with their compounds, see n. 5291, 5335,
5708, 7973. That ten, a hundred, and a thousand denote
much, all, and what is full, see n. 3107, 2636, 4100, 1638
8715. And also five, n. 5708, 5956, 9102. And that a thou-
sand when it relates to what is Divine, denotes what is infinite,
n. 2575. And from the signification of length, as denoting
good, see n. 1613, 9187 ; and from the signification of breadth,
as denoting truth, see n. 1613, 3133, 3131, 1182, 9187. Hence
it is evident, that by the length of five cubits and tne breadth
of five cubits is signified equally from good and from truth. It
is said equally from good and from truth, when truth is of good

9710—9721.]

EXODUS.

43 J

and good is of truth, thus when good and truth act in unity
and form a marriage, such as is in heaven from the Lord. This
may be illustrated by the intellectual principle, and the will
principle appertaining to man. When the intellectual principle
acts in unity with the will principle, that is, when man perceives
truth to be of good, and good to be of truth, then he partakes
equally of good and of truth. The intellectual principle is also
dedicated to the perception of truth from good, and the will
principle to the perception of good in truth.

9717. " The altar shall be square " — that hereby is signified
thus what is just, appears from the signification of square, as
denoting what is just, of which we shall speak presently ; and
from the signification of the altar, as being a representative
of the Lora and of the. worship of Him. Hence by the altar
being square is signified what is just in the Lord, and hence in
worship. Worship is said to be just, when the good and truth
which are in it are from the Lord, and not from man, for what
is just is from the Lord alone, n. 9623. That a square denotes
what is just, originates in representatives in the other life ;
where goods are presented as round, and the goods of the ex-
ternal man, which are called just, are presented as square ; but
things true and things right are presented as linear and trian-
gular. Hence now it is, that by square is signified what is just,
as also by the square in the altar of incense, Exod. xxx. 2 ; also
by the duplicate square of the breast-plate of judgment, Exod.
xxviii. 16 ; and likewise by the New Jerusalem being four square,
Apoc. xxi. 16. The New Jerusalem in that passage is the New
Church of the Lord, about to succeed to this of ours ; its ex-
ternal good, which is just, is signified by being four square.

971S. " And three cubits the height" — that hereby is sig-
nified what is full as to degrees, appears from the signification
of three, as denoting what is full, see n. 4495, 7715, 9488, 9489 ;
and from the signification of height, as denoting degrees as to
good, see n. 9489.

9719. " And thou shalt make horns " — that hereby is signi-
fied power, appears from the signification of horns, as denoting
the power of truth from good, see n. 2832, 9081.

9720. " On its four corners " — that hereby is signified of
every mode, appears from the signification of four, as denoting
conjunction, n. 9601, 9674 ; and from the signification of corners,
as denoting firmness and strength, see n. 9494, also all things
of truth and good, n. 9642 ; hence by horns on the four corners
is signified power of every mode.

9721. " Out of it shall be the horns" — that hereby is signi-
fied that the power shall be from good, appears from the signi-
fication of the altar, out of which the horns were to be, as being
a representative of the Lord and of the worship of Him from the
good of love, see n. 9714 ; and from the signification of horns,

432

EXODUS.

TJhap. xxvii.

as denoting power, as above, n. 9719 ; hence it is evident that
by the horns being out of it, is signified that the power shall be
from good. That in the spiritual world all power is of good b)
truth, see n. 6344, 6413, 9643.

9722. '* And thou shalt cover it over with brass " — that here
by is signified a representative of good, appears from the signi-
fication of brass, as denoting natural or external good, see n.
425, 1551, that the covering over and laying on of brass is a
representative of that good, is evident.

9723. "And thou shalt make pans to sift its ashes" — that
hereby are signified things removing [what is to be removed]
after uses, appears from the signification of pans to sift ashes,
as denoting things removing [what is to be removed] after
uses ; for ashes signify such things in man's natural or external
memory, as remain after uses, and which ought to be removed,
lest they should oppose the entrance of other things by which
uses may be again promoted ; pans denote such things as are
instrumental in the removal, since by them is effected the
separation of the ashes. To the intent that it may be known
what is signified by the ashes upon the altar remaining after the
burnt-offering or sacrifice, it may be expedient first to say how
the case is with things remaining in man after uses ; man from
infancy, even to the end of his life in the world, is perfecting
as to intelligence and wisdom, and if it shall be well with him,
as to faith and love ; scientifics principally conduce to that
use ; scientifics are imbibed by hearing, seeing, and reading,
and are stored up in the external or natural memory ; these
serve the internal sight or understanding for a plane of objects,
that it may choose and select thence such things as promote
wisdom ; for the interior sight or understanding, by virtue of its
light, which is from heaven, looks into that plane, or into that
memory, which is beneath itself, and from the various things
contained therein it chooses and selects such as are agreeable to
its love ; those things it then calls forth to itself and stores up in
its own memory, which is the internal memory, concerning
which see n. 2469 to 2494, hence the life of the internal man,
and his intelligence and wisdom. The case is the same with
those things which are of spiritual intelligence and wisdom,
which are the things of faith and love, inasmuch as scientifics
are alike serviceable for implanting them in the internal man,
but these scientifics must be derived from the Word or from the
doctrine of the church, and are called the knowledges of truth
and of good. These knowledges being stored up in the me-
mory of the external man, in like manner serve as obj ects for
the sight of the internal man, which sees from the light of
heaven, and chooses and selects from them such things as are
in agreement with its love, for the internal man sees no other
things in the external ; for the things which a man loves, liu

9722, 9723.]

EXODUS.

433

sees in the light, 1 ut the things which he does not love, lie sees
in the shade ; the latter he rejects, but the former he chooses.
From these considerations it may be manifest how the case is
with the truths of faith and with the goods of love appertaining
to the man who is regenerating, namely, that the good which is
of love chooses to itself suitable truths of faith, and by them
perfects itself, and thus that the good of love is in the first place,
and the truths of faith in the second, as has been abundantly
shown above, n. 3325, 3494, 3539, 3548, 3556, 3563, 3570, 3576,
3603, 3*701, 4925, 4977, 6256, 6269, 6272, 6273. The scientitics
or knowledges of good and truth in the memory of the external
man, after that they have performed the above use, as it were
vanish away from that memory. In this respect they are like
those principles of instruction which have served man from
infancy, as means of perfecting his moral and civil life, and
which, after they have performed that use, and man has
thence derived life, perish from the memory, and remain only
as to exercise or use. Thus man learns to speak, learns to
think, learns to discern and judge, learns to converse morally,
and to behave himself decently ; in a word, learns languages,
manners, intelligence and wisdom. The scientitics, which
served for those uses, are signified by ashes, which are to be
removed ; and the knowledges of truth and of good, by which
man receives spiritual life, after that they have served for use,
that is, have imbued life, are signified by the ashes of the altar,
which are also to be removed. But in removing them, they are
first laid aside near the altar, and afterwards are brought forth
out of the camp into a clean place, the fire of the altar always
burning for the use of a new burnt-offering or sacrifice, accord-
ing to the process described by Moses in Leviticus, " The
priest shall cause the burnt-offering to ascend upon the hearth
upon the altar the whole night even to day-dawn ; afterwards
he shall put on clothing of linen and breeches of linen, and
shall take away the ashes, into which the fire hath burnt the
burnt-offering on the altar. Then he shall put off his own
garments, and shall put on other garments, and shall bring
forth the ashes abroad out of the camp into a clean place. But
the fire shall burn upon the altar, neither shall it be extinguished ;
the priest shall kindle upon it wood at the dawn of every day,
and shall lay upon it the burnt-offering, and shall burn upon
it the fat of the sacrifices ; the fire shall bum continually upon
the altar, neither shall it be extinguished," vi. 9 to 14; all these
particulars involve arcana of heaven, and signify the Divine
things of the worship of the Lord from the good of love. What
the ashes mean, has been said above ; that something heavenly
is signitied by the ashes of the altar, may be manifest to every
considerate person ; as where it is said, that when the priest
sifted the ashes of the altar, he should put on clothing of linen
vol. ix. 2b

434

EXODUS.

[Chap, xxvii.

and breeches of linen, and then in other garments should bring
them forth out of th^ camp, and lay them aside in a clean
place; not a single tiling in the Word is without a meaning,
nor even a single expression, thus neither a single smallest
portion of this process. From these considerations it may in
some measure appear what is signified by the ashes of a red
burnt heifer, by means of which the water of separation and of
cleansing was prepared, concerning which, see Numb. xix. 2
to 1L, 17. And what is signified by ashes in the opposite
sense, namely, that it signifies what is damned, remaining after
burning from the fire of self love. This is signified by the
ashes which they carried on the head, and in which they
rolled themselves in mourning on account of sin, Jer. vi. 26;
Jonah iii. 6.

9724. " And its shovels, and basins, and little flesh -hooks,
and its tongs " — that hereby are signified containing scientitics
and which are serviceable for every use, appears from the signi-
fication of vessels in general, as denoting things of the external
memory or scientitics, see n. 3068, 3069 ; and in holy things,
denoting the knowledges of good and truth, which are means
of the worship of the Lord, n. 9544. So also the vessels of
ministry about the altar ; but every vessel there signified scien-
titics of singular use, thus all the vessels there signified scien-
titics serviceable for every use.

9725. " For all the vessels thereof thou shalt make brass " —
that hereby is signified that all shall be from good, appears
from the signification of vessels, as denoting scientitics, see
just above, n. 9724, in this case all, because it is said for all
the vessels ; and from the signification of brass, as denoting
external or natural good, see n. 425, 1551.

9726. "And thou shalt make for it a grate the work of a
net" — that hereby is signified the sensual principle, which is
the ultimate, appears from the signification of a grate the work
of a net, as denoting the external sensual principle, thus what
is ultimate of the life appertaining to man ; and because it is
ultimate, therefore also it was set round about the altar. The
sensual principle was represented by a grate, because it, as it
were, first sifts and secretes those things which enter into man
and are presented to the understanding and the will, thus
truths and goods. If the sensual principle be derived from good,
then it admits none but goods, and the truths which are from
good, and in this case it rejects evils and the falses which are
from evil ; for the sensual principle is the very perceptive and
sensitive principle of things intellectual and voluntary in the
extremes, being altogether formed to the affections of them,
its qa kin v may be illustrated by many things in the body ; for
every where in tb<J extremes of the body there are reticular
[net work] forms and as it were grates, which secrete the thing*

1)724—9730.]

EXODUS.

435

that flock in from the world, admitting those which are agree-
able from desire, and rejecting those which are disagreeable
from aversion. Such most requisite form? are in the stomach
which, according to desires, and for the sake of usefulness,
admit into the bTood the parts of the chyle which are agreeable,
and reject, those which are disagreeable according to aversion,
on account of the mischiefs arising from their admission. The
case is similar with the sensual principle, which is the ultimate
of the life of man ; but this is altogether destroyed with man,
by reason that it is proximately extant to the world, and on that
account is the last which is regenerated, and scarcely any one
at this day can be regenerated even to that principle. "What
therefore the quality of that sensual principle is with these
latter, see what was above shown concerning it, n. 4009, 5077,
5081, 5084, 5094, 5125, 5128, 5580, 5767, 5774, 6183, 6201,
6310 to 6318, 6564, 6598, 6612, 6614, 6622, 6624, 6844, 6845,
6948, 6949, 7442, 7645, 7693, 9212, 9216. On this account
man is elevated from it towards interior things by the. Lord,
that he may see and comprehend the truths which are of faith
and the goods which are of love. But the sensual principle,
which is signified by the grate, the work of a net, about the
altar, is the sensual principle of the Divine Human of the Lord ;
for the altar is representative of the Lord, and of the worship of
Him from the good of love, see n. 9714.

9727. " Of brass " — that hereby is signified that it also should
be from good, appears from the signification of brass, as denot-
ing external or natural good, see n. 425, 1551 ; inasmuch as by
the grate, the work of a net, about the altar is signified the sen-
sual principle of the Divine Human of the Lord, n. 9726, there-
fore the good which is here signified, is the Divine Good of His
Divine Love. All things of the Divine Human [principle] of
the Lord are from that good.

9728. " And thou shalt make upon the net four rings ot
brass" — that hereby is signified the sphere of good by which
is conjunction, appears from the signification of a net, as de-
noting the extreme principle of life corresponding to the interior
life, which is of the understanding and of the will, see just
above, n. 9726; and from the signification of four, as denoting
conjunction, see n. 1686, 8877, 9601, 9674; and from the
signification of rings, as denoting the sphere of the Divine
Good and Truth, by which is conjunction, see n. 9498, 9501 ;
and from the signification of brass, as denoting good, as above
n. 9727.

9729. " On its four extremities " — that hereby is signified
every where, appears from the signification of the four extre-
mities, as denoting every where, see n. 9666.

9730. " And thou shalt give it beneath the compass of the
altar dowmvarus " — that hereby is signified thus in ultimates,

.436

EXODUS.

[Chap. xxvii.

appears from the sign ncation of the grate, the work of a net,
which was to be given beneath the compass of the altar, as de-
noting the sensual principle, see above, n. 9726 ; and from the
signification of compass, when concerning the sensual principle,
as denoting what is ultimate. That the external sensual prin-
ciple is the ultimate of the life appertaining to man, see n. 9726 ;
and from the signification of downwards, as denoting outwards,
for by superior things are signified things interior, and bv in-
ferior, things exterior, n. 6952, 6954, 7814 to 7821, 3601,
hence by upwards is signified inwards, and by downward what
is outward. By the external sensual principle, is not meant
the sensual principle of the body itself, as its sight, hearing,
taste, smell, touch, but what is proximately derived from those
senses ; for he is called a sensual man, who thinks and desires
according to those senses of the body and the appetites, and
reflects no further. He who reflects further, and explores what
the sensual principle desires, and what he himself thinks from
the sensual principle, he is said to be elevated above the sensual
principle, or to be withdrawn from it, and to think interiorly :
this is the case with those at this day, who are in the good of
charity and of faith. When this is the case the sensual principle
is at rest, aud is deprived of its active life, which it has from
the world and its objects. There are two determinations of
things intellectual and of things voluntary appertaining to man
one determination is outwards towards the world, and the other
is inwards towards heaven. With natural and sensual men, the
determination of things intellectual and of things voluntary
thus of the thoughts and of the affections, is towards the world
but with spiritual and celestial men their determination is to-
wards heaven and also alternately towards the world. The
cardinal point of the determinations is turned inwards during
man's regeneration, and so far as it can be turned inwards at
that time, so far man is capable of being elevated by the Lord
towards heaven to Himself, and thence of being so far imbued
with wisdom, faith, and love ; for man then lives in the internal
man, consequently in his spirit, and the external man is subor-
dinate thereto. But if man does not suffer himself to be rege-
nerated, then all his interiors remain determined towards the
world, and in this case his life is in the external man and the
internal is subordinate thereto, which is effected when the latter
supplies reasonings favorable to evil lusts. These are called
natural men, and they who are in things most external are called
sensual. Hence it may be manifest what is meant by the sen-
sual principle.

9731. " And there shall be a net even to the middle of the
altar" — that hereby is signified the extension of the sensual
principle, appears from the signification of a net, as denoting
the sensual principle, see above, n. 9726 ; its extension is 6ig-

9731—9736.]

EXODUS.

437

nified by its being t'jthe middle of the altar. The arcanum,
which this extension involves, cannot be described to the ap-
prehension, unless it be known that this sensual principle,
which is signified by a grate the work of a net, extends itself
with man from the head even to the loins, and there erases ;
this extension is what was represented by the extension of the
net even to the middle of the altar; for the representatives,
which are in nature, have reference to the human form, and
are significative according to their reference to that form, see
n. 9496. But from the loins with man is continued the sensual
principle proximately interior, which was represented by the
common covering or laying on of brass about the altar, see
above, n. 9722.

9732. " And thou shalt make staves for the altar " — that
hereby is signified the power of keeping together in a state of
good, appears from the signification of staves, as denoting
power, see n. 9496. The reason why they denote the power of
keeping together in a state of good is, because they were the
staves of the altar, and by the altar was represented the Lord
and the worship of Him from the good of love.

9733. " Staves of shittim-wood — that hereby is signified
good of justice, and thence power, appears from the significa-
tion of staves, as denoting power, as above, n. 9732 ; and from
the signification of shittim-wood, as denoting the good of merit,
or the good of justice, see n. 9472, 9486 ; that this good is the
good of the love of the Divine Human [principle] of the Lord,
6ee n. 9715.

9734. "And thou shalt cover them over with brass" — sig-
nifies a representative of good, as above, n. 9722.

9735. " And the staves thereof shall be put-in into the rings"
— that hereby is signified the power of the sphere of Divine
Good, appears from the signification of staves, as denoting
power, aB above, n. 9732 ; and from the signification of rings,
as denoting the sphere of the Divine Good and Truth, by which
is conjunction, see also above, n. 9728.

9736. " And the staves shall be on the two sides of the al-
tar " — that hereby is signified the power of good which gives
birth to truth, and of truth derived from good, appears from
the signification of staves, as denoting power, as just above.
And from the signification of the two sides, as denoting good,
which gives birth to truth, and truth derived from good, thus
the marriage of good with truth and of truth with good. The
reason of this is because the things which are on the right side
with man have reference to good flora which truth is derived,
and the things which are on the left side have reference to truth
derived from good, see n. 9604, and that thus by conjunction
is signified the marriage of good and of truth, n. 9495 ; hence
now it is that like things are signified by the sides of the altar.

438

EXODUS.

[Chap, xxvii

where the staves were ; for all representatives in nature have re-
lation to the human form, and have a signification according to
their relation to that form, n. 9496.

9737. " In carrying it " — that hereby is signified existence,
and subsistence, appears from the signification of carrying,
as denoting to keep together in a state of good and of truth,
thus to exist and to subsist, see n. 9500. Tiie like is signified
by carrying in Isaiah, " Attend to me 0 house of Jacob, and
all the remains of the house of Israel; I have carried from
the womb even to old age, I am the same, and even to gray
hairs, I will carry, I have made, and I will carry, and I will
bring," xlvi. 3, 4 ; where to make denotes that it may exist,
to cany denotes that it may subsist, to bring denotes that it
may perpetually exist.

9738. " A hollow table thou shalt make it" — that hereby is
signified application, appears from the signification of a hollow
table, when concerning the altar, on which burnt-offerings were
to be burned, and the fat things of the sacrifices to be offered,
as denoting application, for the altar was thereby rendered ap-
plicable to that use ; hence also is signified application as to
those things which are of the worship of the Lord from the
good of love, which were represented by the altar, and by the
burnt-offerings and sacrifices upon it, n. 9714.

9739. " As was seen by thee in the mountain, so shall they
make [it] " — that hereby is signified from the correspondence
of Divine things in heaven, appears from the signification of
the altar seen in the mountain, as being a form corresponding
to, Divine things in heaven; for Mount Sinai denotes heaven,
D. 8805, 9420 ; and the forms which appear in the heavens,
correspond altogether to the Divine celestial things and Divine
spiritual things themselves, which are of good and of truth.
That these tilings, are thus rendered visible before the internal
sight of angels and spirits may be manifest from all those
things which have been before said and shown concerning the
representation of heavenly things in natural forms, n. 1019,
1971, 1980, 1981, 2987 to 3003, 3213 to 3227, 3475, 3485,
6319, 9457, 9481,9574, 9576, 9577 ; the Divine things to which
the altar corresponded, are those which have heretofore been
described.

9470. Verses 9 to 19. And thou shalt make the court of
the habitation to the corner of the south southward ; the hangings
[f or the court] of fn linen woven together : a hundred in a cubit
the length to one turner. And its twenty jjillars, and their twenty
bases,[shall be] of brass { the hooks of the pillars and their Jillets
[shall be] of silver. And so to the comer if the north in length f
i in hangings a hundred in length, and its twenty j>i liars ana
their twenty bases, shall be of brass f the hooks of the pillars
and their Jillets [shall be] oj silver, and the breadth of the court

9737— 9740.J

EXODUS.

439

to the corner of i ,e sea the hangings of fifty cubits, their pillars
ten, and their bases ten. And the breadth of the court to the
corner of the east eastward [shall be] fifty cubits. And fifteen
cubits the hangings of the wing, their pillars three, and their
bases three. And for the other wing fifteen hangings, their pil-
lars three, and their bases three. And for the gate of the court a
covering of twenty cubits of blue and purple, and scarlet do uble-
dyed, and fine linen woven together, the work of him that work-
eth with a needle ; their pillars four, and their bases four. All
the pillars of the court round about shall be filleted with fillets
of silver, their hooks of silver, and their bases of brass. The length
of the court shall be a hundred in a cubit, and the breadth fifty
in fifty, and the height five cubits, of fine linen woven together^
and their bases ofh'ass. And for all the vessels of the habitation
in all its service and all its pegs, and all the pegs of the court shall
be of brass. And thou shalt make the court of the liabitation,
signifies the ultimate heaven. To the corner of the south south-
wards, signifies which is in the light of truth. The hangings for
the court, signifies the truths of that heaven. Of fine linen wo-
ven together, signifies from the intellectual principle. A hundred
in a cubit the length, signifies full of good from the Lord. To
one corner, signifies where truths are in the light. And its
twenty pillars, signifies the goods of truths supporting fully.
And their twenty bases of brass, signifies truths from good also
fully supporting. The hooks of the pillars and their fillets ot
silver, signifies the modes of conjunction by truth. And so to
the corner of the north in leng-th, signifies where the good of
truth is in obscurity. The hangings a hundred in length, sig-
nifies also full of truths from good. And its twenty pillars,
signifies the goods of truth supporting fully. And their twenty
bases of brass, signifies truths from good also fully supporting.
The hooks of the pillars and their fillets of silver, signifies the
modes of conjunction by truth. And the breadth of the court
to the corner of the sea, signifies the state of that heaven as
to scientific truths. The hangings of fifty cubits, signifies truths
30 much as was proper for uses. Their pillars and their bases
ten, signifies goods and thence truths supporting also so much
as was proper for uses. And the breadth of the court to the
corner of the east eastward, signifies the state of truth of that
heaven, where goods are. Fifty cubits, signifies as much as is
proper for uses. And hangings of fifteen cubits for the wing,
signifies truths in the light, as much as is sufficient. Thei/
pillars three, and their bases three, signifies goods and thence
truths supporting fully. And the wings of fifteen cubits, their
pillars and their bases three, signifies similar things where
truths are in obscurity. And for the gate of the co-urt a cover-
ing, signifies introduction into that heaven, and a guard lest it
should be entered by any but the prepared. Twenty cubita,

440

EXODUS.

[Chap, xxvii.

signifies to the full. Of blue and purple and scarlet double-
dyed, signifies the goods of charity and of faith. The work oi
hira that worketh with a needle, signifies which are in the sci-
entific principle. Its pillars four, and their bases four, signifies
goods and thence truths supporting conjunction. All the pillars
of the court round about, signifies every good supporting hea-
ven. Filleted with fillets of silver, and their hooks of silver,
signifies all modes of conjunction by truth. And their bases of
brass, signifies support by good. The length of the court a
hundred in a cubit, signifies the good of that heaven to the full.
And the breadth fifty in fifty, signifies truths as much as is suf-
ficient. And the height five cubits, signifies the degrees of good
and of truth also as much as is sufficient. Of fine linen woven
together, signifies from the intellectual principle. And their
bases of brass, signifies the support of all things by good. And
for all the vessels of the habitation in all its service, signifies
scientific goods and truths which are of the external man. And
all its pegs, and all the pegs of the court shall be of brass, sig-
nifies all things conjoining and confirming of each heaven, the
middle and the ultimate, by good.

9741. " And thou shalt make the court of the habitation"—
that hereby is signified the ultimate heaven, appears from the
signification of the court of the habitation, as denoting the
external of heaven, thus the ultimate heaven, for there are
three heavens, the inmost, the middle, and the ultimate ; the
inmost was represented by the inmost of the habitation where
was the ark of the testimony ; the middle by the habitation
out of the vail ; the ultimate by the court, which is the sub-
ject now treated of. This heaven is called the court, because
in it are they who are in the good of faith, and not yet in the
good of charity towards the neighbor; they who are in the
good of charity are in the middle heaven. They who are in
the ultimate heaven, which is called the court, are called an-
gelic spirits ; they who are in the middle heaven, are called
spiritual angels ; but they who are in the inmost heaven celes-
tial angels. The good itself of faith, which is the good of the
ultimate heaven, is also a court, for by it man is introduced
into the good of charity towards the neighbor, which is the
good of the middle heaven. It is to be noted, that the good
appertaining to man makes his heaven, and that his heaven is
such as his good is. There are three goods which follow iu
order, the good of faith, the good of charity towards the neigh-
bor, and the good of love to the Lord. The good of faith
makes the ultimate or first heaven, as was said above ; the good
of charity towards the neighbor makes the middle or second
heaven ; and the good of love to the Lord makes the inmost or
third heaven. That it may be yet better known how the case is
with the heavens, it may be expedient to say a few words ou thu

9741.]

EXODUS.

441

subject. The heavens are distingiiishevHnto tvvokiiigdorns, into
the celestial kingdom, and into the spiritual kingdom ; and in
each kingdom there is an internal and external ; in the internal
of the celestial kingdom are they who are in the good of love to
the Lord, and in its external are they who are in the good of
mutual love ; but in the internal of the spiritual kingdom are.
they who are in the good of charity towards the neighbor, and
in its external are they who are in the good of faith, see n.
9680. The external of each heaven is what is called the ulti-
mate or first heaven, and was represented by the court ; hence
it is that the court was two-fold about the temple, the exterior
aud interior ; the exterior court denoted those who are in the
external of the spiritual kingdom, and the interior court denoted
those who are in the external of the celestial kingdom. Con-
cerning those two courts of the temple at Jerusalem, see 1st
Kings vi. 3, 36; 2nd Kings, chap. xxi. 4; concerning the outer
court of the new temple in Ezekiel, see chap. xl. 17, 31, 34;
chap. xlii. 1 to the end ; and concerning the inner court there,
see chap. xl. 23, 28, 32, 44 ; chap. xlii. 3 ; chap, xliii. 5.
Hence it is evident that in the ultimate heaven which was
represented by the outer court of the temple is the good of faith,
which makes it; and in the ultimate heaven which was repre-
sented by the inner court, is the good of mutual love. They
who are in the good of mutual love, are in the affection of good
for the sake of good, but they who are in the good of faith are
in the affection of truth for the sake of truth, for good has rule
in the celestial kingdom but truth in the spiritual kingdom.
That the ultimate heaven is signified by courts, is evident from
the passages in the Word where they are named, as in Ezekiel,
" The glory of Jehovah lifted up itself from above the cherub
over the threshold of the house, and the house was filled with
a cloud, and the cloud filled the inner court, and the court was
full of the splendor of the glory of Jehovah ; and the voice of
the wings of the cherubs was heard even to the outer court"
x. 3, 4, 5. Inasmuch as the court was representative of the
ultimate heaven, therefore it was filled with a cloud and the
splendor of the glory of Jehovah, as the house itself ; for a
cloud and glory is Divine Truth. That a cloud is so, see n.
5922, 6343, 6752, 8106, 8443 ; and also glory, n. 8267, 8427,
9429. The voice of wings is the truth of faith derived from
good, n. 8764, 9514. Again, " The Spirit lifted me up, and
introduced me into the inner court of 'the temple ; when behold
the glory of Jehovah filled the house ; and I heard one speaking
to me out of the house, saying, Son of Man, the place of My
throne, and the place of the soles of My feet, where I will dwell
in the midst of the sons of Israel for ever," xliii. 5 to 7 ; where
the temple with the court is called the place of the throne of
Jehovah, and the place of the soles of His feet, because the

/

442 EXODUS. [Chap. xxvu.

temple with the court represented heaven. The throne of
Jehovah is the spiritual heaven, n. 5313, S625 ; the place of the
soles ot His feet is the ultimate heaven. The ultimate heaven
also is signified by a court and by courts in the following pas-
sages : " Blessed is he whom thou choosest, and makest to
approach, he shall inhabit thy courts ; we shall be satisfied with
the good of Thy house, with the holiness of Thy temple,"
Psalin lxv. 4. That to inhabit courts is to inhabit heaven, is
evident. Again, "A good day in Thy courts is better than a
thousand / I have chosen to stand at the gate in the house of
my God," Psalm lxxxiv. 10. Again, "Give to Jehovah the
glory of His name, bring a present, and come into His courts,"
Psalm xc vi. 8. Again, "Praise ye the name of J eho vah ; praise,
O ye servants of Jehovah, who stand in the house of Jehovah,
in the courts of the house of our God" Psalm cxxxv. 1, 2. And
in Isaiah, " They shall gather together corn and new wine, they
shall eat together and praise Jehovah, and they who are gathered
together shall drink it in the courts of My holiness" lxii. 9. In
the above passages, courts denote the ultimate heavens, for the
interior heavens are called the house of Jehovah and His temple,
n. 3720. And in the Apocalypse, " The angel said, " Rise and
measure the temple, and the altar, and them that worship in it,
but tlie court which is without the temple cast forth abroad, and
measure it not, because it is given to the gentiles, who shall
tread down the holy city forty-two months," Apoc. xi. 1, 2.
The temple and the altar, and they who worship in it, are the
church and the worship of the church ; the court without the
temple denotes the good of mutual love, as was said above ; the
gentiles, to whom it is given to tread down the holy city, denote
the evils of self-love and the love of the world which destroy the
church, n. G30G* ; forty-two months signifies the same as six
weeks, and six weeks the same as six days of one week, for six
multiplied into seven make forty-two; a week signifies an entire
period, greater or lesser, n. 2041, 3S45 ; the six days which
precede the seventh, which is the Sabbath, signify the former
church even to the end, and the establishment of a new one;
the Sabbath denotes the conjunction of good and truth, thus the
church, D. 8495, 8510, 8890, 8893, 9274.

9742. "To the corner of the south southward" — that hereby
is signified which is in the light of truth, appears from the sig-
nification of the south southward, as denoting where truth is in
the light, see n. 9642. The reason why the court was on that
side was, because they who are in the court of heaven, that is,
who are in the ultimate heaven, are in the good of faith, and
the good of faith exists by illumination from the light which is
from the L<>rd. The light which is from the Lord is the truth of
faith, which, when it becomeo of the will, is called tlie good of
faith. With those who are in *iie outer court, the ne.v will

9742—9747.]

EXODUS.

443

principle is foimed in the intellectual part, n. 9596, for the
formation of which it is necessary that they be in the light of
truth ; hence it is that the court was made to the south in re-
spect to the habitation.

9743. " The hangings for the court " — that hereby are sig-
nified the truths of that heaven, appears from the signification
of curtains, as denoting truths, see n. 9595, 9596, so also hang'
ings ; and from the signification of court, as denoting the ulti-
mate heaven, see above, n. 9741.

9744. " Of fine linen woven together " — that hereby is sig
nified from the intellectual principle, appears from the significa-
tion of fine linen, as denoting truth from a celestial origin, see
n. 5319, 9469 ; hence fine linen woven together denotes the
intellectual principle, since this principle consists and is as it
were woven together of truths from a celestial origin. For
there are two things, to which all things in the universe have
reference, truth and good, therefore man has two faculties, one
dedicated to the reception of truth, the other to the reception of
good ; the faculty dedicated to the reception of truth is called
the understanding, and the faculty dedicated to the reception of
good is called the will ; so far therefore as the understanding is
formed from genuine truths, so far it excels, and so far it is fine
linen woven together, for fine linen is truth from the Divine
[being or principle], n. 5319. That hence fine linen woven to-
gether denotes the intellectual principle, see also n. 9596.

9745. " The length a hundred in a cubit " — that hereby is
signified what is full of good from the Lord, appears from the
signification of a hundred, as denoting all, much, and full, of
which we shall speak presently ; and from the signification of
length, as denoting good, see n. 1613, 9487. The reason why
it denotes good from the Lord is, because the good of faith, in
which they are principled who are in the ultimate heaven, which
is represented by the court of the habitation, is from the Lord.
The reason why a hundred denotes all, much, and full is, because
a hundred is of the same signification with ten, witli a thousand,
and with myriads, by which numbers such things are signified,
see n. 2575, 3107, 4638, 8715 ; and that the like is signified by
hundred, see n. 2636, 4400.

9746. " To one corner " — that hereby is signified where truth
is in the light, appears from the signification of the corner of
the south southward, which is here the one corner, as denoting
where truth is in the light, see above, n. 9742.

9747. " And its twenty pillars " — that hereby are signified
the. goods of truth supporting fully, appears from the significa-
tion of pillars, as denoting the goods of heaven and of the
church supporting, see n. 9674; in this case the goods of truth,
because the; are predicated of the ultimate heaven, which is

444

EXODUS.

[Chap, xxvii.

supported by the good of faith, which is the same thing with the
good of truth ; and from the signification of twenty, as denoting
fully, see n. 9641.

9748. "And their twenty bases of brass" — that hereby are
signified truths from good also fully supporting, appears from
the signification of bases, as deuoting the truths of faith from
good, see n. 9643 ; and from the signification of twenty, as de-
noting fully, as just above, n. 9747 ; and from the signification
of brass, as denoting good, see n. 425, 1551.

9749. " The hooks of the pillars and their fillets of silver " —
that hereby are signified modes of conjunction by truth, appears
from the signification of hooks and fillets, as denoting modes of
conjunction; that hooks have this signification, see n. 9676;
that fillets have it, is by application ; and from the signification
of silver, as denoting truth, see n. 1551, 2954, 5658, 6112, 6914,
6917, 7999.

9750. " And so to the corner of the north in length " — that
hereby is signified where the good of truth is in obscurity, ap-
pears from the signification of the corner of the north, as de-
noting where truth is in obscurity, and from the signification
of length, as denoting good, see n. 1613, 9487.

9751. "The hangings a hundred in length " — that hereby is
signified what is also full of truth from good, appears from the
signification of the hangings of the court, as denoting the truths
of the ultimate heaven, see above, n. 9743; and from the signi-
fication of a hundred, as deuoting what is full ; see also above,
n. 9745 ; and from the signification of length, as denoting good,
see n. 1613, 9487.

9752. " And its twenty pillars" — signifies the good of truth
supporting fully, as above, n. 9747.

9753. u And their twenty bases of brass " — signifies truths
from good also fully supporting, as also above, n. 9748.

9754. " The hooks of the pillars and their fillets of silver" —
signifies modes of conjunction by truth, as also above, n. 9749.

9755. " And the breadth of the court to the corner of the
sea " — that hereby is signified the state of that heaven as to
scientific truths, appears from the signification of breadth, as
denoting truth, see n. 1613, 3433, 3434, 4482, 9487 ; and from
the signification of the court, as denoting the ultimate heaven,
see above, n. 9741 ; and from the signification of the sea, as
denoting where there is a gathering together of scientitics, from
which comes reasoning concerning truth, thus also denoting
the natural and sensual principles, for these are continents. In
the present instance by the corner of the sea is meant the corner
of the west, and by the west is signified good in obscurity ; but
when it is not called the west, but the sea, then is signified the
scientific principle, which also is respectively in obscurity, be-

9748-9755.]

EXODUS.

445

cause the scientific principle is of the natural or external man,
and the natural or external man is in the light of the world,
which light in respect to the light of heaven, in which the in-
ternal man is, is as the shade when the sun sets. This also may
be manifest from the things which appear in the other life ; the
6un of heaven, which is the Lord, appears towards the right
eye in a middle altitude, hence the angels of the heavens have
all light, and with light all intelligence and wisdom ; but the
sun of the world does not appear, when it is a subject of thought,
but in its place appears something dusky, arising from what is
opposite behind ; in the same quarter also the heavens have their
west, for the Lord, as a sun, is there the east. Hence it may be
manifest that by the west is signified good in obscurity, and that
in that good is the external or natural man, who, as was said, is
in the light of the world, which light in respect to the light of
heaven is as the shade when the sun sets. But the truth of the
natural man is signified by the water of the sea, which truth is
scientific; for truth in the natural or external man is truth in
science, whereas truth in the spiritual or internal man is truth
in faith ; for by virtue of truth science is made truth in faith,
when it is elevated out of the natural or external man into the
spiritual or internal. Hence it is that truths appertaining to man
in childhood are truths in science, but in adult age, if he sntfei
himself to be regenerated, they become truths in faith ; for the
internal man is successively opened even to that age. The
ground and reason why sea denotes the gathering together of
scientitics is, because waters, fountains, and rivers, signify
truths, hence their gathering together denote seas. That this
is so, is also manifest from the passages in the Word, where
mention is made of the sea or seas, as in David, " Jehovah's is
the earth, and the fulness thereof, the orb and they who dwell
therein ; He hath, founded it upon the seas, and upon the rivers
He hath established it," Psalm xxiv. 1, 2; where the earth and
the orb denote the church ; the seas, upon which He hath
founded the orb, are scientific truths ; the rivers, upon which
He has established it, are the truths of faith. That the earth,
the orb, seas, and rivers are not there meant, is evident, for the
orb is not founded upon the seas, nor established on rivers.
Again, " Thou hast broken through the sea with thy strength,
Thou hast broken the heads of the whales upon the waters,
Thou hast broken to pieces the heads of Leviathan, Thou hast
given him food for the people of Ziim, Thou hast dried up the
rivers of strength," Psalm lxxiv. 13, 14, 15. The subject here
treated of in the internal sense is concerning sciences destroying
the truths of faith ; the whales, whose heads shall be broken,
are scientitics in general, see n. 42, 7293; in like manner Le-
viathan, n. 7293 ; the people Ziim, to whom he was to be given
for food, are they who are in falses or falses themselves ; hence

446

EXODUS.

[Chap, xxvii.

it is evident what the sea is. namely, that it is the scientific
principle misapplied to weaken and destroy truths. And in
Habakkuk, " Thou hast trodden the sea with thy horse*, thi
miid of many waters" \\\. 15 ; where to tread the sea with horses,
when predicated of Jehovah, denotes to instruct the natural
man, who has scientifics ; and in Zechariah, " In that day living
waters shall go forth from Jerusalem, part of them to the eastern
sea, and part of them to the hinder sea" xiv. 8 ; living waters
from Jerusalem, are the truths of faith made alive by the good
of love ; the eastern sea and the hinder sea denote the natural
and sensual principles, where scientifics are, which are col-
lections of truths. And in Hosea, "They shall go after Je-
hovah, and with honor shall come the sons from the sea • with
honor they shall come as a bird from Egypt," xi. 10, 11 ; sons
from the sea denote scientific truths which are of the natural
man ; hence it is said that they shall come as a bird from Egypt,
for Egypt in the Word is the scientific principle, see n. 9340,
9391. And in Ezekiel, '■''All the princes of the sea shall come
down from off" their thrones, and shall cast awa}r their robes,
and put off the garments of their needle-work, they shall be
clothed with terrors, they shall say how hast thou perished that
was inhabited in the sea, the praised city, which was strong in the
sea," xxvi. 16, 17 ; where the subject treated of is concerning
the vastation of the knowledges of good and truth, which are
Tyre, see n. 1201. The knowledges of good and truth are the
scientifics of the church ; the princes of the sea are primary
know ledges, n. 1482, 2089, 5044 ; to cast oil* robes and garments
of needle-work denotes scientific truths, n. 9688. Inasmuch
as those things are signified by Tyre, therefore Tyre is said to
be inhabited in the seas, and a city strong in the sea. And
in Jeremiah, " The sea came up over Babel, by the multitude,
of the waves thereof she was covered / the cities thereof are
reduced into desolation," li. 42, 43. Babel denotes worship,
which in externals appears holy, but in internals is profane, n.
1182, 1326 ; the sea over Babel denotes the false grounded in
scientifics, its waves are reasonings from them, and hence denials;
the cities which are reduced into desolation are doctrinals. In
like manner in the Apocalypse, " Every pilot and every one
who is employed upon the seas, and the sailors, and all who trade
in the sea, stood afar off, seeing the smoke of the burning of
Babylon, saying, Alas, alas, the great city, in which all were
made rich who have ships in the sea by reason of her costliness :
Then one angel took up a stone as a great mill-stone, and cast
it into the sea, saying, Thus with violence shall Babylon be cast
down," xviii. 17 to 21. Ships denote doctrinals derived from
the Word, n. 6385 ; hence it is evident what is meant by a pilot,
and a sailor, also by the sea, and those that trade in it ; a stone
:is a mill-stone denotes the truths productive of faith ; to be

9755.]

EXODUS.

447

cast into the sea denotes into the false of scientifics. In the
other life there appear seas, and also ships in them, the latter
and the former it has been often given me to see ; seas there
signify in a bad sense the falses of scientifics, and they who are
on board the ships signify those who publish such things, and
instruct. And in Jeremiah, " Tims saith Jehovah, giving the
sun for the light of day, the statutes of the moon and stars for
the light of night, disturbing the sea that the waves thereof are
tumultuous" xxxi. 35. The sun for the light of day is the good
of love from which light is derived to truths ; the statutes of the
moon and stars for the light of night are the goods of faith and
of knowledges, from which there is light of truth m darkness ;
to destroy the sea that the waves thereof are tumultuous, denotes
to shake off the falses of scientifics which give birth to reason-
ings concerning truths. And in Isaiah, " Is My hand shortened
by shortening, that there is no redemption ; or is there not virtue
in Me to deliver? Behold by My chiding I dry up the sea, 1
make rivers a wilderness, the fish thereof shall stink, because
there is no water, and they die for thirst," I. 2. To dry up the
sea denotes to destroy the good and truth of scientifics ; to make
rivers a wilderness denotes to vastate truths themselves ; the fish
which shall stink is the scientific principle which is of the natural
man, see n. 40, 991 ; because there is no water denotes that
there is no truth, n. 2702, 3058, 3124, 4976, 5668, 8568. In
like manner in another passage in the same prophet, " The
waters from the sea shall fail, the river shall be dried up and
decayed, and the streams shall recede, the rivers of Egypt shall
be diminished and dried up," xix. 5, 6. Waters from the sea
that fail, denote truths where their gathering-together is ; the
rivers of Egypt which are to be dried up denote scientifics.
Again, " The earth is full of the science of Jehovah, as the waters
cover the sea," xi. 9. Waters denote truths ; the sea denotes
their gathering-together or scientifics, therefore it is said, the
earth is full of the science of Jehovah. And in the Apocalypse,
"The second angel sounded, and as it were a great mountain
burning with fire, was cast into the sea, and the third part of the
sea became blood : whence a third part of the creatures died
which were in the sea, that had souls, and a third part of the
ships was corrupted," viii. 8, 9. A great mountain burning with
fire is self-love: the sea into which it was cast is the scientific
principle in general ; the blood which was thence, is truth falsi-
fied and profaned, n. 4735, 4978* 7317, 7326 ; the creatures
which thence died denote those who are in the doctrinals of
truth. Again, in like manner, "The second angel -poured out
his vial into the sea, and it became blood as of one that is dead,
whence every living soul died in the sea," Apoc. xvi. 3, 4. The
scientific principle serving evils to destroy truths, and to con-
firm falses is there meant by the sea. " Again. " The beast

448

EXODUS.

[Chap, xxvii.

ascending out of the sea spake blasphemies," Apoc. xiii. 1, and
following verses, where the beast out of the sea denotes the
scientific principle destroying the truths of faith. From these
considerations it may be manifest, that the sea is where there
is a gathering together of scientifics, from which is derived
reasoning concerning the truths of faith. Inasnmch as the
sea has this signification, therefore it is said of Zebulon,
" That he dwells at the shore of seas, and at the haven of ships"
Gen. xlix. 13. And in another place, " That he shall suck the
affluence of the sea, and tilings covered of the hidden things of
the sand," Deut. xxxiii. 19. By Zebulon in the representative
sense are meant those, who make conclusions from scientifics
concerning the truths of faith, therefore it is said, that he dwelt
at the shore of seas. But sea in the opposite sense is the scientific
principle whicli respects the world, in which case its waves de-
note reasonings from worldly things concerning divine ; hence
to be plunged in the sea denotes to be plunged into scientifics
derived from things worldly and terrestrial even to a denial of
Divine Truth, as in Matthew, " Whosoever shall scandalize
one of the little ones that, believe in Me, it were better for him
that an ass-mill-stone be hanged about his neck, and he be
plunged into the depths of the sea ," xviii. 6. A mill-stone is
truth serving faith, n. 4335, 7780 ; an ass is the natural prin-
ciple, because a beast of service, n. 2781, 5741, 5958, 63S9,
8078 ; hence an ass-mill-stone denotes the natural and worldly
scientific principle ; the neck denotes the conjunction of things
interior and exterior, n. 3542; to be hanged there denotes the
interclusion and interception of good and truth, n. 3542, 3603 ;
to be plunged into the depth of the sea denotes into what is
merely worldly and corporeal, thus into hell. These things,
like all the rest which the Lord spake, are thus significative.
But the scientific principle is signified by the sea according to
the density and blackness of its waters, and vice versa according
to their tenuity and transparence. Hence it is that the scientific
principle looking to heaven, which is the spiritual principle in
the natural man, is called a glassy sea, Apoc. xv. 1, 2. That
there shall be no reasoning concerning the truths of faith, but
that truths shall be impressed on hearts, is signified by There
shall be no longer sea, Apoc. xxi. 1.

9750. " The hangings of fifty cubits " — that hereby are sig-
nified truths so much as is proper for uses, appears from the
signification of the hangings of the court, as denoting truths
such as are in the ultimate heaven, see above, n. 9743 ; and
from the signification of fifty, as denoting all things of one
part, and likewise as much as is sufficient ; for fifty signifies the
like with five, and that five has this signification, see n. 9604,
9689; thus also as much as is proper for uses, for this is aft
much as is sufficient.

9756—9761.]

EXODUS.

44 >

9757. "Their pillars and their bases ten " — that hereby are
signified goods and thence truths supporting, also as much as is
proper for uses, appears from the signification of pillars, as
denoting goods supporting, as above, n. 9747 ; and from the
signification of bases, as denoting truths from good also sup-
porting, see above, n. 9748 ; and from the signification of ten,
as denoting so much as is sufficient, or so much as is proper for
uses ; the case is similar with goods and truths supporting, as
with the truths themselves which are supported, n. 9757*; there-
fore ten in this passage involves the like with fifty, or with five,
namely, so much as is proper for uses, ten also arises out of
five by multiplication, for ten is the double of five ; and num-
bers multiplied have a like signification with the simple ones
from which they are multiplied, n. 5291, 5335, 5708, 7973.

9758. " And the breadth of the court to the corner of the
east eastward " — that hereby is signified the state of truth of
that heaven, where goods are, appears from the signification of
breadth, as denoting a state of truth, see n. 1613, 3433, 3431,
4482, 9487 ; and from the signification of the court, as denoting
the ultimate heaven, see above, n. 9741 ; and from the signifi-
cation of the east, as denoting the good of love, see n. 1250,
3249, 3708.

9759. " Fifty cubits " — signifies so much as is proper for
uses, as above, n. 9756.

9760. " And the hangings of the wing of fifteen cubits " —
that hereby are signified truths in light as much as is sufficient,
appears from the signification of fifteen, as denoting so much
as is sufficient ; and from the signification of hangings, as de-
noting truths, see above, n. 9743 ; and from the signification of
wing, as denoting where truth is in the light. The reason why
wing has this signification is, because by the wing is signified
one part of the breadth of the court to the corner of the east ;
for the breadth was of fifty cubits, in the middle of the breadth
was the gate, the covering of which was of t wenty cubits, see
the following verse 16 ; the two parts, one to the right of the
gate and the other to the left, are called the wings, the hangings
for each being of fifteen cubits ; hence the whole breadth, as
was said, was of fifty cubits. It is evident, therefore, that one
wing was towards the south, but the other towards the north.
Hence by the hangings of the wing towards the south are sig-
nified truths in the light, for the south denotes where truth is in
the light, n. 9642 ; and by the hangings of the wing towards
the north, which are treated of in the following verse, are sig-
nified truths in obscurity, for the north denotes where truth is
in obscurity, n. 3708.

9761. "Their pillars three, and their bases three" — that
hereby are signified goods and thence truths supporting fully,
appears from the signification of pillars, as denoting goods

vol. ix. 29

450

EXODUS.

[Chap, xxvii.

supporting, as above, n. 9747, 9757 ; and from the signification
of bases, as denoting (ruths from good also supporting, see
also above, n. 9748 ; and from the signification of three, as
denoting what is full, see n. 2788, 4495, 7715.

9762. " And the hangings of the wing of fifteen cubits their
pillars and their bases three " — that hereby are signified like
things where truths are in obscurity, appears from what has
been already said, for they are the same words with those which
were explained just above. But that by the hangings of this
wing are signified truths in obscurity, see just above, n. 9760.

9763. " And the covering for the gate of the court " — that
hereby is signified introduction into that heaven, and a guard
to prevent its being entered except by those who are prepared,
appears from the signification of a gate, as denoting communi-
cation and introduction, see n. 8989 ; and from the signification
of the court, as denoting the ultimate heaven, see n. 9741 ; and
from the signification of a covering, as denoting a guard to
prevent its being entered ; for by the covering the gate was

guarded. The reason why it denotes a guard to prevent its
eing entered except by those who are prepared is, because no
one is introduced into heaven unless he be prepared. The case
herein is this, they who come from the world into the other life,
which is immediately after their decease, bring with them
worldly and terrestrial things which do not accord with the spi-
ritual and celestial things in which the angels are ; wherefore
they who are about to be elevated into heaven, are first pre-
pared, which is effected by the separation of the worldly and
terrestrial things which the man has brought along with him;
for if he were to be elevated into heaven sooner, he could not in
any wise remain amongst the societies there, for his wisdom and
love are grosser than is suited to the purity in which the angels
are. But when they are prepared, they are then elevated and
introduced by the Lord into heaven, and are let into those an-
gelic societies with which they agree as to the truths and goods
of faith and love. From these considerations it may be mani-
fest what is meant by a guard to prevent heaven being entered
except by those who are prepared.

9764. " Twenty cubits " — that hereby is signified to the
full, appears from the signification of twenty, as denoting what
is full, see n. 9644.

9765. " Of blue, and purple, and scarlet double-dyed, and
fine linen woven together — that hereby are signified the goods
of charity and faith, appears from what was shown, n. 9637,
where like words occur.

9766. "The work of him that worketh with a needle" —
that hereby are signified which are of the scientific principle,
appears from the signification of the work of him that worketh
with a needle, as denoting the scientific principle, see n. 9688.

9762— 9773.".

EXODUS.

451

9707. " Its pillars four and their bases four"-— that hereby
are signified goods and thence truths supporting conjunction,
appears from the signification of pillars and bases, as denoting
goods and thence truths supporting, as above, n. 9761 ; and
from the signification of four, as denoting conjunction, see
u. 8877, 9601, 9674.

9768. "All the pillars of the court round about" — that
hereby is signified every good supporting heaven, appears from
the signification of all the pillars round about, as denoting every
good supporting ; that pillars denote goods supporting, see n.
9747, 9757 ; and from the signification of the court, as denot-
ing the ultimate heaven, see n. 9741.

9769. " Filleted with fillets of silver, and their hooks of
silver" — that hereby are signified all modes of conjunction bv
truth, appears from the signification of fillets and of hooks, as
denoting modes of conjunction, see above, n. 9749 ; and from
the signification of silver, as denoting truth, see n. 1551, 2954,
5658, 6112, 6914, 6917, 7999.

9770. " And their bases of brass" — that hereby are signified
supports by good, appears from the signification of bases, as
denoting supports, see n. 9643 ; and from the signification of
brass, as denoting good, see n. 425, 1551.

9771. " The length of the court a hundred in a cubit" — that
hereby is signified the good of that heaven to the full, appears
from the signification of length, as denoting good, see n. 1613,
9487 ; and from the signification of the court as denoting the
ultimate heaven, see n. 9741 ; and from the signification of a
hundred, as denoting to the full, see above, n. 9745.

9772. " And the breadth fifty in fifty " — that hereby is sig-
nified truth so much as is sufficient, appears from the significa-
tion of breadth, as denoting truth, see n. 1613, 3433, 3434,
4482, 94S7 ; and from the signification of fifty, as denoting so
much as is sufficient, see n. 9756.

9773. " And the height five cubits" — that hereby are signi-
fied degrees of good and truth likewise so far as is sufficient,
appears from the signification of height, as denoting degrees
as td good, see n. 9489. And whereas it is predicated of the
ultimate heaven, it denotes also degrees as to truth, for that
heaven is in the good and truth of faith ; and from the signifi-
cation of five, as denoting so much as is sufficient, see n. 9689.
The reason why by height is signified degrees as to good and
truth is, because by what is high is signified what is internal,
n. 1735, 2148, 4599 ; therefore the higher any thing is, so much
the more interior it is. What is interior in heaven is nearer to
the Lord, for the Lord is in the inmost, and from what is inmost
all things proceed ; distances from the inmost are the degrees
of good and of truth from Him. Inasmuch as the Lord is the
inmost, He is also the highest, for He is the eun of heaven,

152

EXODUS.

[Chap, xxvii.

from which is all height in the heavens. Hence it is, that the
Lord in the Word is called the Highest.

9774. " Of fine linen woven together" — that hereby is sig-
nified from the intellectual principle, appears from the signifi-
cation of fine linen woven together, as denoting the intellectual
principle, see n. 9596, 9744.

9775. " And their bases of brass" — signifies the support of
all things by good, as above, n. 9770. The reason why it denotes
of all things is, because all the things of the court are treated
of in this verse.

9776. " And for all the vessels of the habitation in all ser-
vice"— that hereby are signified scientific truths and goods
which are of the external man, appears from the signification
of vessels, as denoting scientifics, see n. 3068, 3U79, 9394,
9544 ; and from the signification of the habitation, as denoting
heaven, see n. 9594, 9596, 9632 ; and from the signification of
service, as denoting the external or natural principle of man,
see n. 3019, 3020, 5305, 7998. The reason why the external
or natural principle of man denotes service is, because it ought
to serve the internal, or spiritual principle of man ; for man was
created to be an image of heaven, and to be an image of the
world, the internal or spiritual man to be an image of heaven,
and the external or natural to be an image of the world, n.
9279. As the world ought to serve heaven, so the external or
natural principle of man [ought to serve] his internal or spi-
ritual principle ; it is also created for service, for it does not
live from itself, thus it has no ability from itself, but from the
internal orspiritual principle, that is, by this principle from the
Lord. Hence also it is evident, that the external or natural
principle of man is not any thing unless it serve the internal or
spiritual, and that it becomes something in proportion as itserves.
To serve is to obey, and it then obeys, when from the intellec-
tual principle it does not select reasons favoring the evils of the
loves of self and of the world, but complies with the reason and
doctrine of the church dictating that good and truth ought to
be done not for the sake of self and the world as ends, but foi
the sake of what is good and true itself. Thus the Lord does
those things by [or through] the heaven of man, that is by
[or through] his internal principle ; for all good and truth i&
from the Lord, insomuch that the good and truth appertaining
to man is the Lord Himself. From these considerations it may
be manifest whence it is that the external man ought to do ser-
vice to the internal.

'J777. 'All the pegs thereof, and all the pegs of the court
[shall be] of brass" — that hereby are signified all things con-
joining and securing each heaven, the middle and the ultimate
by good, appears from the signification of pegs, as denoting
things conjoining and securing, of which we shall speak pre

9774—9778.]

EXODUS.

453

Bently ; and from the signification of the habitation, which is
here meant by its, as denoting heaven, specifically the middle
heaven, see n. 9594, 9596, 9632 ; and from the signification A
the court, as denoting the ultimate heaven, see n. 9741 ; and
from the signification of brass, as denoting external good, seen.
425, 1551. The reason why pegs or nailr denote things con-
joining and securing is, because they conjoin and secure.
Similar things are also signified by them in the Word through-
out, as in Isaiah, " Enlarge the place of thy tent, and let them
spread out the curtains of thine habitations ; hinder not ; make
thy ropes long, and secure thy nails," liv. 2. The subject here
treated of is concerning a new church from the Lord. To
enlarge the place of a tent, and to spread out the curtains of
habitations, denotes the doctrine of good and of truth, and wor-
ship thence derived, n. 9596 ; long ropes and nails denote the
ample connexion and confirmation of truths. That the court
also had its ropes, see Exod. xxxv. 18 ; Numb. iii. 37 ; chap,
iv. 32. Again, in Isaiah, " Look to Zion ; let thine eyes see
Jerusalem, a tranquil habitation, a tabernacle which is not dis-
sipated ; its nails shall not be removed for ever, and none of its
ropes shall be plucked away," xxxiii. 20 ; where nails and ropes
in like manner denote things confirming and conjoining. Nail
also denotes confirmation and conjunction, in Isaiah, chap. xli.
7 ; and in Jeremiah, x. 4 ; but in those passages the subject
treated of is concerning idols, by which are signified doctrines
of what is false, because grounded in man's own intelligence, n.
8941, 9429. But by a nail, upon which anything is hanged, is
signified affixion and adjunction, in Isaiah, chap. xxii. 23, 24;.
and in Ezekiel, chap. xv. 3.

9778. Verses 20, 21. And thou shalt command the sons of
Israel, and let them take for thee oil of olive pure, bruised for
the luminary, to cause the lamp to ascend continually. In the
tent of the assembly, from without tlie vail, which is over the
testimony, Aaron shall order it, and his sons from evening even
to morning before Jehovah : [it shall be] a statute of an age for
their generations from with the sons of Israel. And thou shalt
command the sons of Israel, signifies the church by the Word
from the Lord. And let them take for thee oil of olive, signifies
the good of charity and of faith. Pure, bruised, hence genuine
and perspicuous. For the luminary, signifies the spiritual
heaven. To cause the lamp to ascend continually, signifies
hence faith, and by it from the Lord the intelligence of truth
and the wisdom of good. In the tent of the assembly, signifies
where the presence of the Lord is. From without the vail
which is over the testimony, signifies where there is communica-
tion, and by the uniting medium conjunction with the Lord in
the inmost heaven. Aaron and his sons shall order it, signifies
perpetual influx from the Lord. From evening even to mo/n-

454

EXODUS.

[Chap, xxvii.

ing before Jehovah, signifies continually in every state. The
statute of an age, signifies Divine order. For their generations
from with the sons of Israel, signifies eternal for the spiritual
kingdom.

9779. " And thou shalt command the sons of Israel " — that
hereby is signified the church by the Word from the Lord,
appears from the representation of Moses, who in this case is
thou, as denoting the Lord as to the Word, or the Word which
is from the Lord, see n. 4859, 5922, 6752, 7014, 7089, 9372 ;
and from the representation of the sons of Israel, as denoting the
Spiritual Church, see n. 9340 ; hence it is evident that by Moses
commanding the sons of Israel, is signified that the church was
commanded by the Word from the Lord.

9780. " And let them take for thee oil of olive " — that hereby
is signified the good of charity and of faith, appears from the
signification of oil of olive, as denoting the good of celestial
love, see n. 886, but in this case the good of spiritual love, which
is the good of charity towards the neighbor and the good of
faith. The reason why this good is here signified by oil of olive
is, because it was for the luminary or candlestick, and by can-
dlestick is signified the spiritual heaven, n. 9548. The spiritual
heaven in earth is the Spiritual Church. Oil and the olive sig-
nify, in the Word, both celestial good and spiritual good, celestial

food, where the subject treated of is concerning the celestial
ingdom or church, and spiritual good, where the spiritual
kingdom or church is treated of; those kingdoms or those
churches are distinguished by goods ; the goods of the celestial
kingdom or church are the good of love to the Lord, and the
good of mutual love ; and the goods of the spiritual kingdom
or church are the good of charity towards the neighbor, and
the good of faith, n. 9741 ; these goods and the truths thence
derived are treated of in the Word throughout, for the Word is
the doctrine of good, inasmuch as it is the doctrine of love to the
Lord, and of love towards the neighbor, see Matt. xxii. 34 to
39 ; and all good is of love, even the good of faith, for thisexisls
from the good of love, and not without it. Inasmuch as the
Word is the doctrine of good, therefore that the Word may be
understood, it is to be noted what good is ; and uo one know.*
what good is, unless he live in good according to the Word ;
for wheu he lives in good according to the Word, then the
Lord insinuates good into his life ; hence man perceives it,
and is sensible of it, consequently apprehends it as to its
quality ; otherwise it does not appear, because it is not per-
ceived, llence it may be manifest in what state they are, who
only know those things, which are in the Word, and persuade
themselves that it is so, and do not do it ; they are in no know-
ledge concerning good, consequently in none concerning truth
tor truth is known from good, and ill no case without good,

9779, 9780.]

EXODUS 455
i

unless as a scientific of no life, which in the other life perishes.
That oil and also olive denote good, is manifest from the pas-
sages in the Word where they are named, as in Zechariah,
" I saw a candlestick of gold, two olives were near it, one on the
right hand of the bowl, and one to its left hand, these are the
two sons of oil standing near the Lord of the whole earth," iv.
2, 3, 14 ; where the two olives and two sons of oil denote the
good of love to the Lord, which is on His right hand, and the

f ood of charity towards the neighbor, which is to the left,
n like manner in the Apocalypse, " The two witnesses prophe-
sied a thousand two hundred and sixty-six days : these are the
two olives, and two candlesticks standing before the God of the
earth," xi. 3, 4 ; where the two olives and two candlesticks
denote those same goods, which, as being from the Lord, are
called two witnesses. Again, " I heard a voice in the midst
of the four animals, saying, Hurt not the oil and the wine"
Apoc. vi. 6 ; where oil denotes the good of love and charity,
wine the good and truth of faith. And in Isaiah, " I will give
in the wilderness the cedar of Shittah, and the myrtle, and
the wood of oil" xli. 19. And in Jeremiah, " They shall come
and sing in the height of Zion, and shall flow together to the
g^od of Jehovah, to the wheat, and to the new wine, and to the
oil" xxxi. 12. And in Joel, " The field is devastated, the
earth mourneth because the corn is devastated, the new wine
is dried up, the oil languisheth" i. 10. Again, in the same
prophet, " The floors are full of pure corn, and the presses
overflow with new wine and oil" ii. 24. And in Moses, " I will
give the rain of your land in its season, that thou mayest gather
thy corn, thy new wine, and thine oil" Deut. xi. 14; mention
is here made of corn, of new wine, and of oil, but that those
things are not meant, may be manifest to every considerate
person, for the Word, as being Divine, is spiritual, not worldly,
thus it does not treat of corn, of new wine, and oil of the earth,
as they serve the body for foods, but as they serve the soul, for
all foods in the Word signify heavenly food, as also the bread
and wine in the Holy Supper ; what corn and new wine signify
in the passages above quoted, see n. 3580, 5295, 5410, 5959 ;
hence it is evident what oil signifies. The case is similar in
regard to all those things which the Lord spake, when he was
in the world, as when He said of the Samaritan, that coming
to the man who was wounded by thieves, he bound up his
wounds, and poured in oil and wine, Luke x. 33, 34 ; in this
passage is not meant oil and wine, but the good of love and
charity, by oil the good of love, and by wine the good of charity
and of faith, for the subject treated of is concerning the neigh-
bor, thus concerning charity towards him. That wine has
this signiticatiuii, see n. 6377. In like manner what the Lord
spake concerning the ten virgins, of whom five took lamps, and

456 EXODUS. [Chap, xxvii.

not oil at the same time, and five took also oil, and that the
latter were admitted into heaven, but the former rejected, Matt,
xxv. 3, 4, and following verses : where oil in the lamps denotes
the good of love and charity in the truths of faith. The virgins
who took lamps and not oil, denote those who hear the Word,
read it, and say that they believe, and yet do nothing of good
on that account, and if the}' do good, it is not from the love of
good nor truth, but from the love of&elf and the world. Inasmuch
as oil signified the good of charity, therefore also the sick were
anointed with oil, and were healed, as is written concerning the
Lord's disciples, who going forth cast out demons, and anointed
the infirm with oil, and healed them, Mark vi. 13. And in
David, " Thou shalt make fat with oil my head, my cup shall
abound," Psalm xxiii. 5 ; where to make the head fat with oil
denotes to gift with celestial good. And in Moses, " Jehovah
fed him with the produce of'the fields, he made him suck honey
out of the rock, and<%2 out of the flint of'the rock," Deut. xxxi.
13 ; speaking of the ancient church, where to suck oil out of
the flint of the rock denotes to be imbued with good by the truths
of faith. And in Habakkuk, " The fig-tree shall not flourish,
neither shall there be produce in the vines, the work of the olive
shall lie, and the fields shall not bear food," iii. 17 ; where
neither fig-tree, nor vine, nor olive, nor fields are meant, but
celestial things to which they correspond ; which also every one
may acknowledge from himself who acknowledges that the Won
treats of such things as relate to heaven and the church, thus
which relate to the soul ; but they who think only of worldly,
terrestrial, and corporeal things, do not see the former things,
yea neither are they willing to see, saying writhin themselves,
What are spiritual things? What are celestial things? Thus
what are heavenly foods ? That they are those things which
relate to intelligence and wisdom, they indeed know when it is
bo said, but that they are the things of faith and of love, they
are not willing to know. The reason is, because they do not
imbue the life with such things, and hence they do not attain to
the intelligence and wisdom of heavenly truths and goodnesses.
And in Ezekiel, " I washed thee with waters, and I washed
away thy bloods from upon thee, and I anointed thee with oil, I
clothed thee with needle-work ; thy garments were fine linen,
silk, and needle-work ; thou didst eat fine flour, and honey, and
oil : but thou hast taken the garments of thy needle-work, and
hast covered images, and mine oil and mine incense thou hast
given before them," xvi. 9, 10, 13, 18. Who cannot see, that
in this passage are not meant garments of needle-work, fine
linen, and silk, neither oil, honey, nor fine flour, but that Divine
Things are meant which are of heaven and the church, for the
subject treated of is concerning Jerusalem, by which is meant
the church; and therefore by those things which are named,

9780.]

EXODUS.

457

are meant such tilings as are of t'...e church. That by singular
things some special principle of the church is meant, is manifest,
for in the Word which is Divine, no expression is vain. That
Jerusalem denotes the church, see n. 3651 ; what is meant also
by needle-work, n. 9688; what by fine linen, n. 5319, 9169 ;
what by fine flour, n. 2177; what by honey, n. 5620, 6857;
what by washing with waters, n. 3147, 5951, 9088 ; and what
by washing away bloods, n. 1735, 9127. And in Hosea,
" Ephraim feedeth on wind, they establish a covenant with the
Assyrian, and oil is carried down into Egypt" xii. 1. These
things are utterly unintelligible, unless it be known what is
meant by Ephraim, what by the Assyrian, and what by Egypt ;
yet in the above passage is described the intellectual principle
of the man of the church, which is perverted by reasonings
grounded in seientifics, for Ephraim is that intellectual princi-
ple, n. 3969, 5351, 6222, 6238, 6267 ; the Assyrian is reason-
ing, n. 1186 ; and Egypt is the scientific principle, n. 9391 ;
hence to carry down oil into Egypt denotes so to defile the good
of the church. The reason why the Lord so often went up to
the Mount of Olives, Luke xxi. 37; chap. xxii. 39, was, because
oil and the olive signified the good of love, as also does a
mountain, n. 6135, 8758. The cause and ground whereof was,
because in the Lord, when in the world, all things were repre-
sentative of heaven ; for the universal heaven, by those things
was adjoined to Him ; wherefore whatsoever He did, and what-
soever He spake, was Divine and celestial, and ultimates were
representative. The Mount of Olives represented heaven as to
the good of love and charity ; as may also be manifest from
Zechariah, " Jehovah shall go forth, and shall fight against the
nations ; His feet shall stand in that day upon the Mount of
Olives, which is before the faces of Jerusalem', and the Mount of
Olives shall be cleft asunder, that a part of it shall recede to
wards the east and towards the sea with a great valley, and part
of the mountain shall recede towards the north, and part thereof
towards the south," xiv. 3, 1. The subject here treated of is
concerning the Lord and His coming ; by the Mount of Olives
is signified the good of love and charity, thus the church, for
those goods constitute the church ; that the church should
recede from the Jewish nation, and be established among the
gentiles, is signified by that mountain being cleft asunder to-
wards the east, towards the sea, and towards the north and
south. In like manner as by the Lord's words in Luke, " Ye
shall be cast out abroad, on the other hand they shall come
from the east and the west, and from the north and south, lying
down in the kingdom of God," xiii. 28, 29. In the universal
sense by Jehovah going forth and fighting against the nations,
and His feet standing upon the Mount of Olives which is before
the faces of Jerusalem, is meant that the Lord from Divine Love

158

EXODUS.

[Chap, xxvii.

was about to fight against the hells, for nations denote the
evils which are from the hells, n. 1868, 6306 ; and the Mount
of Olives on which His feet were, denotes Divine Love.

9781. " Pure, bruised " — that hereby is signified genuine
and perspicuous, appears from the signification of pure, when
concerning the good which is signified by oil, as denoting
genuine, for good, the more celestial it is, thus the more
genuine it is, so much the purer it is ; and from the signifi-
cation of bruised, when concerning the good which is signified
by oil, as denoting perspicuous. Good is said to be perspicuous
when it becomes truth, for good appears by truth, inasmuch
as truth is the form of good, and good does not appear in
light except in a form, the better therefore the form is in which
good is presented, so much the more perspicuously it appears,
for the good itself shines forth thence, so as to effect both the
intellectual principle and at the same time the will principle
of another ; for as the case is with good and truth, so it is
with the will and with the understanding appertaining to man,
for the will is dedicated to the reception of good, and the un-
derstanding is dedicated to the reception of truth, neither does
the will appear in light except by the understanding, for it is
the understanding which forms the will principle, and presents
it perspicuous. What is formed, is divided as it were into parts,
and amongst those parts analytically consociated are instituted
various respects or various relations, thus good is presented
in tl>- understanding, and is rendered perspicuous; good in
the understanding rendered perspicuous is the truth of that
good. Hence now it is that the oil was to be bruised, as also
the fraukincense, of which it is said, that it shall be pure,
and that it sh ill be beaten very small, and thus burned as
incense, Exod. xxx. 35, 36. The same thing which is sig-
nified by bruised, is also signified by what is ground, as may
be manifest from the signification of wheat and of fine flour,
wheat signifies good, and fine flour its truth. As what is bruised
and ground, in the genuine sense, signifies good perspicuous,
so bruised and ground, in the opposite sense, signifies evil per-
spicuous ; this is signified by Moses bruising tlie golden calf,
by grinding it well, and when it was made small into powder,
casting it into the river coming down from the mountain, Deut.
ix. 21, see n. 9391.

9782. "For the luminary" — that hereby is signified the spi-
ritual heaven, appears from the signification of the luminary or
candlestick, as denoting the spiritual heaven, see n. 9548.

9783. '-To cause the lamp to ascend continually" — that
hereby is signified faith thence derived, and "by it from the Lord
the intelligence of truth and the wisdom of good, appears from
the signification of lamp, as denoting faith and thence the in-
telligence of truth and the wisdom of good, see n. 9548. The

9781 -9785.]

EXODUS.

459

rea^jn why a lamp denotes faitli is, because the Divine Truth
proceeding from the Lord is light in the heavens; this light
received by the angels there, or by man, is like that of a lamp,
for it illuminates all things of the mind, and gives intelligence
and wisdom : light received is faith. But it is to be noted, that
faith is not a lamp, or does not illuminate the mind, unless it
be from charity, thus unless it be charity. Thp case with faith
and charity is as w;th truth and good, truth is the form of good,
or good formed that it may appear in the light, so faith is the
form of charity, or charity formed ; to faith also appertains what
is true, and to charity what is good ; for that which is true is
believed and is made of faith, and what is good is loved and is
made of charity ; the truth and good itself which is loved is the
neighbor, and the love thereof is charity.

9734. " In the tent of the assembly — that hereby is sig-
nified the presence of the Lord, appears from this consideration,
that \he tent was made on this account, that the Lord might
there meet Moses and Aaron and also the sons of Israel,
therefore also the sanctity of worship was there instituted, as
may be manifest from these following passages in Exodus,
" They shall offer a burnt-offering daily at the door of the tent
of the assembly before Jehovah, where I will meet you, to speak
with thee there, and there will I meet the sons of Israel ; and
they shall be sanctified by My glory ; and I will sanctify the
tent of the assembly and the altar, and Aaron, and his sons
will I sanctify, that they may discharge the office of the priest-
hood to Me, and I will dwell in the midst of the sons of Israel,"
xxix. 42 to 46 ; and that the Lord there met them, or was
present there, -may be manifest from this passage, " When all
things were finished, a cloud covered the tent of the assembly,
and the glory of Jehovah filled the habitation, nor could Moses
enter into the tent of the assembly, because the cloud dwelt
upon it, and the glory of Jehovah filled the habitation ; the
cloud of Jehovah was upon the habitation by day and a fire
was by night in it, in the eyes of all the house of Israel,"
Exod. xl. 33 to the end. Hence it may be evident that by
the tent of the assembly is signified where the presence of the
Lord is. The reason was because the tent represented heaven,
and heaven is heaven by virtue of the presence of the Lord
there, on which account also it was called the habitation of
Jehovah.

9785. " From without the vail which is over the testimony "
— that hereby is signified where there is communication, and
by a uniting medium conjunction with the Lord in the inmost
heaven, appears from the signification of the vail, as denoting
the medium uniting the inmost heaven and the middle, see n.
9670, 9671 ; thus where there is communication and conjunction;

460

EXODUS.

[Cha_p. xxvii.

and from the signification of the testimony, as denoting the
Lord as to Divine Truth.

9786. " Aaron shall order it and his sons " — that hereby is
signified perpetual influx from the Lord, appears from the sig-
nification of orderiug, when concerning the Lord, who was
represented by Aaron, as denoting influx, for all communica-
tion of Divine Good and Divine Truth from the Lord and
all conjunction with Him is effected by influx ; angels and men
are recipient forms. The reason why perpetual influx is signi-
fied is, because the subject treated of is concerning the ordering
of the lamp from evening even to morning, by which is sig-
nified continually and perpetually. The reason why it denotes
from the Lord is, because by Aaron was represented the Lord
as to Divine Good, and by his sons as to Divine Truth, as will
be seen in what follows.

9787. " From evening even to morning from before Jeho-
vah"— that hereby is signified continually in every state, ap-
pears from the signification of the evening, as denoting the end
of one state, see n. 8126 ; and from the signification of the
morning, as denoting the beginning of another, see n. 8427.
The reason why it denotes continually in every state is, because
evening involves every state of shade, which is signified by the
following night, and morning involves every state of light,
which is signified by the following day ; for with the Lord things
following and future are together in what is present, for every
tiling which the Lord ordains, that is, provides, respecting man
and angel, is eternal. From these considerations it may be ma-
nifest, that by ordering of the lamp from evening even to morn-
ing, is signified the perpetual influx of good and truth from the
Lord continually in every state.

9788. " The statute of an age " — that hereby is signified Di-
vine order, appears from the signification of a statute, as denot-
ing Divine order, see n. 6884, 7995, 8357 ; and from the signi-
fication of an age, as denoting what is eternal ; what is Divine,
this also is eternal.

9789. " For their generations from with the sons of Israel "
— that hereby is signified what is eternal to the spiritual kingdom,
appears from the signification of generations, as denoting what
is eternal, of which we shall speak presently ; and from *Ue sig-
nification of the sons of Israel, as denoting the Spiritual Church,
see n. 9340 ; thus also the spiritual kingdom, for the spiritual
kingdom of the Lord is the spiritual heaven, and in the earths is
the Spiritual Church. The reason why generations denote what
is eternal is, because by them, in the internal sense, are meant
the generations of faith and charity, n. 613, 2020, 25S4, 6239,
9042, 9079 ; thus which are of heaven and the church, which
are eternal ; by the sous of Israel, of whom generations are pre-

9786—9790.]

EXODUS.

461

dicated, is also signified the church, n. 9340. That by gener-
ations is signified what is eternal, is evident from the following
passages in the Word, " My justice shall be to eternity, and My
salvation to generations of generations; awake according to the
days of antiquity, generations of 'eternities" Isaiah li. 8, 9. Again,
" I will set thee for the magnificence of eternities, the joy of fen-
eration and generation" lx. 15. Again, " The smoke thereof shall
go up to eternity, from generation to generation it shall be vas-
tated, to perpetuity of perpetuities there shall be none to pass
through it," xxxiv. 10. And in David, " The counsel of Je-
hovah shall stand to eternity, the thoughts of His heart to
generation and generation" Psalm xxxiii. 11. Again, "I will
praise Thy name to eternity and for ever ; generation to gene-
ration shall praise Thy works," Psalm cxlv. 2, 3. Again, " They
shall fear Thee with the sun, and before the moon, from gene-
rations of generations ," Psalm lxii. 5. And in Moses, " This
shall be My name to eternity, and this My memorial to gene-
ration and generation" Exod. iii. 15 ; not to mention several
other passages. It is said to eternity, and generation to gene-
ir.tion, and eternity is predicated of the Divine celestial prin
cip.e or good, and generation of the Divine spiritual principle
or truth ; for in the Word, especially the prophetic, there are
generally two expressions concerning one and the same thing,
as in the passages above quoted, to eternity, and to generation
and generation, and this on account of the celestial marriage
in all and singular the things of the Word ; the celestial mar-
riage is the marriage of good and of truth, or the conjunction
of the Lord and of heaven. See the passages cited, n. 9263.

CONTINUATION OF THE SUBJECT OF THE FIRST EARTH SEEN
IN THE STARRY HEAVEN.

9790. IT was also given to see some of the inhabitants,
who were oj the tower sort, clothed nearly like the country peo-
ple in Europe There was also seen a man with fiis female ;
she appeared, of handsome stature and of graceful mien, so
likewise did the man. But what surprised me, he had a state
ly carriage, and a deportment which had a semblance of
haughtiness, but the woman's deportment was humble. It was
mid by the angels, that such is the custom in that earth, and
that the men, who are such, are loved, because they are never-
theless well disposed. It was said further, that it is not al-
lowed them to have m -re wives than one, since it is contra 'u
to the laws.

162

EXODUS.

[Chap, xxvii.

9791. Man, who is in the spirit, when it is granted bu the
Lord, can see what is presented in the earth near which he
is ; for in the other life there is no space, thus no remoteness
with those who are in a similar state, according to what was
said above, n. 9579,9560, 9581. This case is similar with
that of the spirits of certain earths in our solar system, to
whom it was granted by the Lord to see, through my eyes,
several things in our earth, as has been occasionally shown
above.

9792. The woman, whom I saw, had before her bosom a
broad cloak, by which she could conceal herself, which was so
contrived that she could put her arms in it, and use it as a
garment, and thus walk about her business ; it might be tucked
up as to the lower part, and when tucked up, and applied to
the body, it appeared like a stomacher, such as is worn by the
women of our earth. But the same also served the man for
a covering, and he was seen to take it from the woman, and
apply it to his own backhand loosen the lower part, which
thus flowed down 'to his feet like a gown, and in this manner
clothed he was seen to walk.

9793. Afterwards I discoursed with spirits who are from
that earth, to whom I related several things concerning out
earth, as that sciences are there ^cultivated, which are not cul-
tivated on other earths, as astronomy, geometry, mechanics,
physics, chemistry, medicine, optics, and natural philosophy ;
besides \e arts, which are not known elsewhere, as the art oj
ship-building, of smelting metals, of writiiig, and of printing,
and thus of communicating with others throughput the whole
earth, and also of preserving what is communicated for thou-
sands of years ; and that this art has been practised in regard
to the Word, which is from the Lord; and that on this ac-
count the revealed Word is for ever permanent in this earth,
see n. 9350 to 9360.

9794. At length there was shown me the hell of those who
are from that earth, and very terrible was the appearance of
those who were thence seenj insomuch that I dare not describe
their monstrous faces. There were seen also female magi-
cians, who practice direful arts ; they appeared clad in
green, and struck me with horror.

9795. The second earth seen in the starry heaven will be
treated of at the close of the following chapter.

9791—9803.]

EXODUS.

EXODUS.

CHAPTER THE TWENTY -EIGHTH.

THE DOCTRINE OF CHARITY AND FAITH.

9796. WHEN it is known what the internal man is, and
what the external, it may be known whence the understanding
of truth is and the will of good.

9797. So far as the internal man is opened towards heaven,
thus to the Lord, so far he is in the light of heaven, thus so far
in the understanding of truth. The light of heaven is the Di-
vine Truth proceeding from the Lord ; to be enlightened by it
is to understand truth.

9798. So far as the internal man is open to the Lord, and
the external subordinate to him, so far lie is in the fire of hea-
ven, thus so far in the will of good. The fire of heaven is the
Divine Love proceeding from the Lord ; to be enkindled by it
is to will good.

9799. The understanding of truth therefore consists in see
ing, by virtue of illustrations from the Lord, truths from the
"Word; and the will of good consists in willing them from
affection.

9800. Those who are in love and in faith to the Lord, and m
charity towards the neighbor, are in the understanding of
truth and in the will of good ; for with them there is a recep-
tion of the good and truth which are f'-om the Lord.

9801. But so far as the internal man is closed towards hea
ven, thus to the Lord, so far he is in cold and in thick darkness
as to" those things which are of heaven ; and in this case, so far
as the external man is open towards the world, so far he thinks
what is false and wills what is evil, and is thus insane ; for the
light of the world appertaining to him extinguishes the light of
heaven ; and the fire of the life of the world extinguishes the
fire of the life of heaven.

9802. They who are in the love of self, and in the persuasion
of self-derived intelligence and wisdom, are in such cold and
thick darkness.

9803. Hence it is evident, that to be intelligent and wise
does not consist in understanding and relishing many things
which are of the world, but in understanding and willing those
things which are of heaven. For there are some who under-
stand and have a taste for many things which are of the world,
and yet do not believe nor will those things which are of hea-

EXODUS.

[Chap, xxviii.

ven, thus they are insane. These are they of whom the Lord
6ays in Matthew, " I speak by parables, because seeing they do
not see, and hearing they do not hear, neither do iliey under-
stand" xiii. 13. And in John, " The world cannot receive the
Spirit of tntth, because it seeth Him not, neither knoweth
Him,'" xiv. 17.

CHAPTER XXVIIL

1. AND do thou cause to approach to thee Aaron thy bro-
ther, and his sons with him out of the midst of the sons of
Israel, that he may perform the office of the priesthood to Me,
Aaron, Nadab and Abihu, Eleazar and Ithamar, the sons of
Aaron.

2. And thou shalt make garments of holiness for Aaron thy
brother for glory and for comeliness.

3. And thou shalt speak to all that are wise in heart, whom
I have filled with the spirit of wisdom, and they shall make the
garments of Aaron, to sanctify him that he may perform the
office of priesthood unto Me.

4. And these are the garments which they shall make, a
breast-plate and an ephod, and a robe, and a checkered waist-
coat, a mitre, and a belt; and they shall make garments of
holiness for Aaron thy brother, and for his sons, that he may
perform the office of the priesthood unto Me.

5. And they shall take gold, and blue, and purple, and
scarlet double-dyed, and fine linen.

6. And they shall make the ephod of gold, of blue, and
purple, of scarlet double-dyed and tine linen woven together,
the work of a contriver.

7. The two shoulders shall be joined together to it at its two
extremities, and it shall be joined together.

8. And the girdle of his ephod, which is upon it, according
to the work thereof shall be from it, of gold, of blue and pur-
ple, and scarlet double-dyed, and fine linen woven together.

9. And thou shalt take two onyx stones, and shalt engrave
on them the names of the sons of Israel.

10. Six of their names on the one stone, and the remaining
six names on the other stone, according to their generations.

11. With the work of a workman of stone, with, the engrav-
ing of a seal thou 6halt engrave the two stones on the names
of the soii6 of Israel, encompassed with sockets of gold thou
shalt make them.

12. And thou shalt set the two stones on the shoulders of
the ephod, stones of remembrance for the sons of Israel, and

Chap. xxviii.J

EXODUS.

465

Aaron shall bring- their names before Jehovah on its two shoul-
ders for a remembrance.

13. And thou slialt make sockets of gold.

14. And two little chains of pure gold, from the borders thou
shalt make them of cord-work, and thou shalt give the little
chains of cords upon the sockets.

15. And thou shalt make the breast-plate of judgment, with
the work of a contriver, as the work of the ephod thou shalt
make it, of gold, blue and purple, and scarlet double-dyed, and
fine linen woven together, thou shalt make it.

16. The square shall be two-fold, a span the length thereof,
and a span the breadth thereof.

17. And thou shalt fill it with a filling of stone ; four orders
of stone the order, a ruby, a topaz, a carbuncle, one order.

18. And the second order, a chrysoprase, a sapphire, and a
diamond.

19. And the third order, a lazure, an agate, and an amethyst.

20. And the fourth order a beryl, and an onyx, and a jasper ;
they shall be enclosed in gold in their fillings.

21. And the stones shall be on the names of the sons of Is-
rael, the twelve on their names, the engravings of a seal, to
every one on its name they shall be for the twelve tribes.

22. And thou shalt make upon the breast-plate little borde?
chains of cord-work, of pure gold.

23. And thou shalt make upon the breast-plate two rings of
gold, and thou shalt give the two rings upon the two extremi
ties of the breast-plate.

24. And thou shalt give the two cords of gold upon the two
rings at the extremities of the breast-plate.

25. And the two extremities of the two cords thou shalt give
upon the two sockets, and thou shalt give [them] upon the
shoulders of the ephod over against the faces of it.

26. And thou shalt make two rings of gold, and shalt set
them upon the two extremities of the breast plate upon its edge,
which is on this side the ephod inwards.

27. And thou shalt make two rings of gold, and shalt give
them upon the two shoulders of the ephod beneath over against
the faces thereof opposite to the coupling thereof above the gir-
dle of the ephod.

28. And they shall tie the breast-plate from the rings there-
of to the rings of the ephod in a thread of blue, to be upon the
girdle of the ephod, nor shall the breast-plate recede from [be-
ing] upon the ephod.

29. And Aaron shall carry the names of the sons of Israel
in the breast-plate of judgment upon his heart in his entering
into the holy [place], for remembrance before Jehovah con-
tinually.

30. And thou shalt give to the breast-plate of judgment the

VOL. ix. 30

466

EXODUS.

[Chap, xxvni

Urim and Thummim, and they shall be upon the heart of Aaron
in his entering-iu before Jehovah. And Aaron shall cany the
judgment of the sons of Israel upon his heart before Jehovah
continually.

31. Aud thou shalt make the robe of the ephod the whole
of blue.

32. And the mouth [or aperture] of the head thereof shall
be in the midst thereof; a brim shall be to the mouth [or aper
ture] thereof round about, the work of the weaver, as the mouth
[or aperture] of a coat of mail it shall be to it, lest it should be
rent.

33. And thou shalt make upon the borders thereof pome-
granates of blue and of purple and of scarlet double-dyed upon
the borders thereof round about ; and bells of gold in the midst
of them round about.

34. A bell of gold and a pomegranate, a bell of gold and a
pomegranate, upon the borders of the robe round about.

35. And it shall be upon Aaron to minister, and his voice
shall be heard in his entering-in to the holy before Jehovah,
and in his going out, lest he die.

36. And thou shalt make a plate of pure gold, and shalt en-
grave upon it with the engravings of a seal, Holiness to Je-
hovah.

37. And thou shalt put it on a thread of blue, and it shall be
upon the mitre,- over against the laces of the mitre it shall be.

3S. And it shall be upon the forehead of Aaron, and Aaron
shall carry the iniquity of the holy [things] which the sons of
Israel shall sanctity as to all the gifts of their holy things, and
it shall be upon his forehead continually, to make them well
pleasing before Jehovah.

39. Aud thou shalt checker the waistcoat of fine linen and
shalt make the mitre of fine linen, and thou shalt make the belt
with the work of one that works with a needle.

40. And for the sons of Aaron thou shalt make waistcoat6,
and shalt make for them belts, and shalt make for them bonnets
for glory and for comeliness.

41. And thou shalt put them on Aaron thy brother, and on
his sons with him, and shalt anoint them, and shalt fill their
hand, and shalt sanctify them, and they shall perform the office
of the priesthood to Me.

42. And make for them breeches of linen to cover the flesh
of nakedness, from the loins and even to the thighs they shall
be.

43. And they shall be upon Aaron, and upon his sons, in
their entering-iu to the tent of the assembly, or in their coming
near to the altar to minister in the holy, lest they carry iniquity
aud die ; a statute of an age to him and to his seed after him

9804— 9806.]

EXODUS.

467

THE CONTENTS.

9804. THE subject here treated of is concerning the gar-
ments of holiness, with which Aaron and his sons were to be
clothed, when they ministered ; by the priesthood, which office
Aaron with his sons was to perform, was represented the Lord
as to the Divine-celestial principle, which is the Divine Good
in heaven ; and by his garments was represented the Divine-spi.
ritual principle, which is the Divine Truth thence proceeding.

THE LNTEENAL SENSE.

9805. VEESES 1, 2. And do thou cause to approach to
thee Aaron thy brother, and his sons with him,, out of the midst
of the sons of Israel, that he may per form the office of the priest-
hood to Me, Aaron, Nadab and Abihu, Jileazar and Ithamar
the sons of Aaron. And thou shalt make garments of holiness
for A.aron thy brother for glory and for comeliness. And do
thou cause to approach to thee Aaron thy brother, signifies the
conjunction of Divine Truth with Divine Good in the Divine
Human [principle] of the Lord. And his, sons, signifies the
Divine Truths proceeding from the Divine Good. Out of the
midst of the sons of Israel, signifies in heaven and in the church.
That he may perform the office of the priesthood to Me, sig-
nifies a representative of the Lord. Aaron, signifies as to the
jJivine-celestial principle. Nadab and Abihu, signifies as to
the Divine-spiritual principle thence derived. Eleazar and
Ithamar, signifies as to the Divine-natural principle. The sons
of Aaron, signifies which proceed from the Divine-celestial
principle. And thou shalt make garments of holiness for Aaron
thy brother, signifies a representative of the spiritual kingdom
adjoined to the celestial kingdom. For glory and for comeli-
ness, signifies to present the Divine Truth, such as is in the spi-
ritual kingdom adjoined to the celestial kingdom, in an internal
and external form.

9806. " And do thou cause to approach to thee Aaron thy
brother " — that hereby is signified the conjunction of Divine
Truth with Divine Good in the Divine Human [principle] of
the Lord, appears from the representation of Moses, who was
here to cause Aaron to approach to himself, as denoting the
Lord as to Divine Truth, see n. 6752, 6771, 7014, 9372 ; and
from the signification of approaching, as denoting conjunction
and presence, see n. 9378 ; and from the representation of *
Aaron, as denoting the Lord as to Divine Good, of which we
shall speak presently : and from the signification of brother,

468

EXODUS.

[Chap, xxviii.

as denoting good, see n. 3303, 3803, 3815, 4121, 4191, 5686,
5692, 6756. From these considerations, it is evident that by
Moses causing Aaron his brother to approach to him, is signified
the conjunction of Divine Truth with Divine Good in the Lord.
The reason why it denotes in His Divine Human [principle] is,
because it was that very principle in which that conjunction
was effected ; for the Lord had first made His Human [principle]
Divine Truth, afterwards [He made it] Divine Good, see what
is cited, n. 9199, 9315. The reason why Aaron was chosen to
perform the office of the priesthood was, because he was the
brother of Moses, for thus was at the same time represented
the brotherhood of the Divine Truth and Divine Good in heaven,
for, as was above said, by Moses was represented the Divine
Truth and by Aaron the Divine Good. All things in the
universe, both in heaven and in the world, have reference to
good and to truth that they may be something, for good is the
esse of truth, and truth is the existere of good. Wherefore
good without truth does not exist, and truth without good is
not ; hence it is evident that they ought to be conjoined to-
gether. Their conjunction is represented in the Word by two
conjugial partners, and also by two brothers ; by two conjugial
partners, when the subject treated of is concerning the heavenly
marriage, which is that of good and truth, and concerning the
successive derivation thence ; by two brothers, when the subject
treated of is concerning double ministry, which is that of judg
merit and of worship, they who executed the ministry of judg-
ment were called judges, afterwards kings; but they who
performed the ministry of worship were called priests; and
whereas all judgment is effected by truth, and all worship from
good, therefore by judges in the Word is signified, in the sense
abstracted from person, truth derived from good, but by kings
truth from which good is derived, and by priests is signified
the good itself; hence it is that the Lord in the Word is called
a judge, also a prophet, and likewise a king, where the subject
treated of is concerning truth, but a priest, where the subject
treated of is concerning good; in like maimer fie is called
Christ, Anointed, or Messiah, when truth is treated of, but
Jesus or Saviour when good is treated of. On account of that
brotherhood which is between truth which is of judgment, and
good which is of worship, Aaron the brother of Moses was
chosen to perform the office of the priesthood. That by Aaron
and his house is on this account signified good, is manifest
from David, " 0 Israel confide in Jehovah, He is their hehj
and their shield O house of Aaron confide ye in Jehovah, He
Is their help and their shield, Jehovah hath remembered us,
He will bless the house of Israel, he will bless the /u>use of
Aaron" Psalm cxv. 9, 10, 12. Again, u Let. Israel, now say
that II is mercy is for ever ; let the hous- i>f A iron now say that

9806.]

EXODUS.

469

His mercy is for ever," Psalm cxviii. 2, 3. Again, " 0 house
of Israel bless ye Jehovah ; 0 house of Aaron bless ye Jeho-
vah," Psalm cxxxv. 19. The house of Israel denotes those who
are in truths; the house of Aaron denotes those who are' in
goods; for in the Word, where truth is treated of, good is also
treated of, on account of the heavenly marriage, n. 9263, 9314 ;
that the house of Israel denotes those who are in truths, see n.
5414, 5879, 5951, 7957, 8234. Again, " Jehovah sent Moses his
secant, Aaron whom he hath chosen," Psalm cv. 26 ; where
Moses is called a servant, because servant is predicated from
truths, n. 3409, and chosen from good, n. 3755. Again, " Be-
hold how good and delightful for brethren to dwell together, as
good oil upon the head descending into the beard, the beard of
Aaron, which descends upon the skirt of his garments," Psalm
cxxxiii. 1, 2 ; he who does not know what is signitied by brother,
also what by oil, what by head, what by beard,what by garments,
and likewise what Aaron represents, cannot comprehend why
such things are compared with the dwelling together of brothers,
for what resemblance is there between oil descending from the
head into the beard of Aaron, and thence into his garments,
and the agreement of brethren ; but the comparative resem-
blance is evident from the internal sense, in which the influx
of good into truths is treated of, and thus their brotherhood is
described ; for oil denotes good, the head of Aaron denotes the
inmost principle of good, the beard denotes the most external
principle thereof, garments denote truths, to descend denotes
influx ; hence it is clear that by the above words is signified the
influx of goods from interiors to exteriors into truths, and con-
junction there ; without the internal sense who can see that
those celestial things are in the above words ; that oil denotes
the good of love, see n. 886, 4582, 4638, 9780 ; that head de-
notes what is inmost, see n. 5328, 6436, 7S59, 9656 ; that beard
denotes what is most external, is evident from Isaiah, chap. vii.
20: chap. xv. 2. And from Jeremiah, chap, xlviii. 37; and
from Ezekiel, chap. v. 1 ; that garments denote truths, see n.
2576, 4545, 4763, 5319, 5954, 6914, 6917, 9093, 9212, 9216 ;
that Aaron denotes celestial good, see above. From this cir-
cumstance that Aaron was chosen to perform the office of the
priesthood, thus to minister things most holy, it may be com-
prehended how the case was with representations in the Jewish
Church, namely, that they did not respect the person who
represented, but the thing which was represented; thus that
a holy thing, yea most holy, might be represented by persons
whose interiors were unclean, yea idolatrous, if so be the ex-
ternals, when they were in worship, were disposed to holiness ;
what the quality of Aaron was, may be manifest from the fol-
lowing words in Moses. " Aaron took from the hands of the
sons of Israel the gold, and formed it with a graving tool, and

470 EXODUS [Chap, xxviii.

made it a molten calf; and Aaron built an altar before it, and
Aaron proclaimed, and said, a festival to Jehovah to-morrow,"
Exod. xxxii. 4, 5. And in another place, " Against Aaron
Jehovah was exceedingly moved widi anger, to destroy him ;
but I prayed also for Aaron at that time," Deut. ix. 20. That
the representatives of the church with the Israelitish and Ju-
daic nation did not respect persons, but things themselves, see
what is cited, n. 9229.

9S07. " And his sons " — that hereby is signified the Divine
Truth proceeding from the Divine Good, appears from the sig-
nification of sons, as denoting truths, see n. 489, 491. 533,
1147, 2623, 2803, 2813, 3373, 3704, in this case the Divine
Truth proceeding from the Divine Good of the Lord, because
they were the sous of Aaron, and by Aaron as the high-priest,
was represented the Lord as to Divine Good, as has been
just now shown above. The reason why sons denote truths is,
because all things in the internal sense of the Word are spiri-
tual ; and sons in the spiritual sense are they who are born
anew of the Lord, thus who are in truths derived from good,
consequently abstractedly from persons, the truths themselves
which are derived from good. These things therefore are what
are meant in the Word by the sons of God, the sons of a king,
and the sons of a kingdom ; they are also the sons of the new
birth or generation. Truths also and goods appertaining to a
regenerate man, or to him who is born anew of the Lord, are
altogether as families in a large and long series from one father ;
there are those which have reference to sons and daughters, those
which have reference togrand-6ous and grand-daughters, those
which have reference to sons-in-law and daughters-in-law, and
thereby to affinities of several degrees, and thus of genera.
Truths and goods thus arranged are what, in the spiritual
sense, are sons, daughters, grand-sons, grand-daughters, sons-
in-law, daughters-in-law, in a word, relations of various degrees,
and hence of various genera. That spiritual generations are in
such an order, lias been shown by living experience, ai'dat the
same time it lias been said, that on this account the truths and
goods appertaining to a regenerate mau are in such an order,
because the angelic societies in heaven are in such, and the
truths and goods appertaining to man correspond to those so-
cieties ; wherefore also the man, whose truths and good* arc
in such correspondence, is a heaven in the least form. He who
knows that by sons are signified truths, and by daughters
goods, may see several arcana in the Word, especially the pro-
phetic, which otherwise would be concealed; as also what is
specifically meant by the Son of Man, whom the Lord fre-
quently calls Himself in the Word. That the Divine Truth
proceeding from His Divine Human [principle] is meant, is
manifest from the passages, where He is so named, which it id

9807.J

EXODDS.

471

allowed to adduce for the purpose of confirming at the same
time that sons denote truth, as in John, " The crowd said to
Jesus, how sayest thou the Son of Man must be lifted up ;
who is this Son of Man f Jesus answered them, yet a short
time the light is with you, walk whilst ye have the light, lest
darkness seize upon you ; whilst ye have the light, believe in
the light, that ye may be the sons of the light" xii. 34, 35, 36.
From these words it is evident, that by the Son of Man the
like is signified as by light, for when they enquired who is this
Son of Man, the Lord replied, that he was the light on which
they ought to believe ; that light is the Divine Truth, see what
is cited, n. 9548, 9684; thus also the Son of Man. And in
Luke, " Blessed are ye when men shall hate you for the sake
of the Son of Man," vi. 22 ; where for the sake of the Son of
Man denotes for the sake of the Divine Truth which proceeds
from the Lord ; the Divine Truth is the all of faith and of love
to the Lord, and to be hated on account of those things is
blessedness. Again, "The days shall come, when ye shall
desire to see one of the days of the Son of Man but shall not
see ; then they shall say to you, lo here ! or lo there ! go not
away, neither investigate," xvii. 22, 23. To desire to see one
of the days of the Son of Man denotes one of the states of
Divine Truth, which is genuine. The subject there treated of
is concerning the end of the church, when there is no longer
any faith, because no charity, at which time all genuine Divine
Truth is about to perish; and because Divine Truth is signified
by the Son of Man, therefore it is said, then they shall say, lo
herel or lo there! investigate not, which may be said of Divine
Truth from the Lord, but not of the Lord Himself. Again,
" When the Son of Man cometh, shall He find faith on the
earth," sviii. 8, that is, when Divine Truth shall be revealed
from heaven, it will not be believed. The Son of Man also in
this passage denotes the Lord as to Divine Truth, or Divine
Truth proceeding from the Lord ; the coming of the Lord is
the revelation of Divine Truth in the end of the church. And
in Matthew, " As the lightning goeth forth from the east, and
appears even to the west, so shall be the coming of the Son of
Man. Then shall appear a sign ; and then shall all the tribes
of the earth mourn, and they shall see the Son of Man coming
in the clouds of heaven with virtue and glory," xxiv. 27, 30.
The coming of the Son of Man denotes the revelation of Divine
Truth in the consummation of the age, that is, in the end
of the church ; all the tribes of the earth, which shall then
mourn, denote all the truths and goods of faith and love from
the Lord, and thus to the Lord, in the complex ; the clouds
of heaven, in which He is about to come, denote the literal
sense of the Word ; virtue and gloiy denote the internal sense ;
in which sense the Lord alone is inmostly treated of; see those

472

EXODUS.

[Chap, xxviii

words further explained, n. 4060. In like manner, in another
passage, in the same evangelist, " I say unto you, hereafter
ye shall see the Son of Man sitting on the right hand of power,
and coming on the clouds of heaven," xxvi. 64. And in Luke,
" Henceforth shall the Son of Man sit on the right hand of the
virtue of God," xxii. 69. The Son of Man denotes the Divine
Truth proceeding from the Lord ; to sit on the right hand of
power denotes that he has omnipotence, for Divine Good has
omnipotence by Divine Truth ; it being said that henceforth
they shall see it, signifies that Divine Truth was in its omnipo-
tence, when the Lord in the world had conquered the hells,
and had reduced all things there and in the heavens into order,
and that thus they might be saved who received him with faith
and love, see n. 9715. That to sit on the right denotes omnipo-
tence, see n. 33S7, 4592, 4933, 7518, 8281, 9133 ; that good
has all power by truth, see n. 6344, 6413, 8304, 9327, 9410,
9639, 9643 ; that Divine Power itself is Divine Truth, n. 6948 ;
that the clouds in which the Son of Man, that is, Divine Truth,
is about to come, denote the Word in the letter, see preface to
chap, xviii. Gen. n. 4060, 4391, 5922, 6343, 6752, 8443, 8781 ;
and that glory denotes the Divine Truth itself, such as is in the
internal sense of the Word, 6ee preface to chap, xviii. Gen.
4S09, 5922, 9429. From these considerations it may now be
manifest what is signified by these words in the Apocalypse,
" I saw and behold a white cloud, and upon the cloud [one]
sitting like to the Son of Man, having on his head a golden
crown," xiv. 14. And in Daniel, "I saw in the visions of the
night, and lo, with the clouds of heaven, [one] came like the
Son of Man" vii. 13. And in John, " The father hath given
to him also authority to execute judgment because He is the Son
of Man" v. 27. Since all judgment is from truth, therefore
it is said, that it is given to the Lord to do judgment because
He is the Son of Man ; the Son of Man is, as was said, the
Divine Truth ; the Father, from whom it proceeds, is the Divine
(iood, n. 2S03, 3704, 7499, 8328, 8897. Inasmuch as it apper-
tains to Divine Truth to do judgment, therefore it is said,
" When the Son of Man shall come, He shall sit upon the
throne of His glory," Matt. six. 28 ; chap. xxv. 31 ; and " that
the So?i of Man shall render to every one according to his
doings," xvi. 27. And in Matthew, "He who soweth the good
6eed is the Son of Man, the field is the world, the seed are the
sons of tlie kingdom, the tares are the sons of the evil one," xiii.
37, 38. The good seed is Divine Truth, therefore it is said,
that the Son of Man soweth it ; the sons of the kingdom are
Divine Truths in heaven and in the church, for son denotes
truth, n. 489, 491, 533, 1147, 2623, and in the opposite sense
the false, which also is the son of the evil one; the kingdom is
heaven, and likewise the church And in John, "No :im

9807, 9808.]

EXODUS.

473

ascendefh into heaven but He who cometh down from heaven,
the Son of Man who is in the heavens" iii. 13. Hence it is
evident, that the Son of Man is the Divine Truth in the hea-
vens ; for this descends and thereby ascends, for no one can ascend
into heaven, unless the Divine Truth lias descended into him
out of heaven, for influx is Divine, but not contrariwise ; inas-
much as the Lord is that truth, therefore He calls Himself the
Son of Man who is in the heavens. And in Matthew, " The
Son of Man hath not where to lay His head," viii. 20. The
Son of Man denotes Divine Truth; not having where to lay
his head denotes that Divine Truth had no place anywhere, or
with any man at that time. That the Son of Man was to suffer,
and to be slain, Matt. xvii. 12, 22 ; chap. xx. 18 ; chap. xxvi.
2, 21, 45 ; Mark viii. 31 ; chap. ix. 12, 31, and elsewhere, in-
volves that so it was done with the Divine Truth, consequently
with the Lord, who was Divine Truth itself, which also He
Himself teaches in John, " I am the way, and the truth, and
the life," xiv. 6. And in Jeremiah, " There shall not a man
rvir] dwell there, neither shall the Son of Man abide in it,"
xlix. 18, 33. And again, "In the cities shall not any man
[vir] dwell, neither shall the So?i of Man pass through them,"
li. 43. He who is not acquainted with the spiritual sense of
the Word, will believe that by cities are here meant cities, and
by man and the Son of Man are meant a man and a son ; and
that the cities would thus be desolated, so that no one should
dwell there ; but it is the state of the church as to the doctrine
of truth which is described by those words ; for cities denote
the doctrinals of the church, seen. 402, 2450, 3216, 4492, 4493.
Man [vir] denotes the very truth thereof conjoined to good, n.
3134, 7716, 9007 ; thus the Son of Man denotes truth. Inas-
much as by the Son of Man was signified Divine Truth proceed-
ing from the Lord, therefore also the prophets, by whom it was
revealed, were called sons of man, as in Daniel, chap. viii. 17 ;
and Ezekiel, chap. ii. 1, 3, 6, 8 ; chap. iii. 1, 3, 4, 10, 17, 25 ;
chap. iv. 1, 16 ; chap, viii, 5, 6, 8, 12, 15 ; chap. xii. 2, 3, 9,
18, 22, 27 ; and in several other passages. As most expressions
in the Word have also an opposite sense, so likewise is the sig-
nification of the son of man, which in that sense denotes the
false opposite to truth, as in Isaiah, " What art thou that thou
art afraid of man, he dies ; and of the son of man [to whom]
grass is given," li. 12 ; where grass given to the son of man
denotes the scientific principle productive of what is false.
And in Da vid, " Confide not in princes, in the son of man, who
hath not salvation," Psalm cxlvi. 3. Princes denote primary
truths, n. 2089, 5044: thus in the opposite sense primary fal-
628 ; and the son of man is the false itself.

9808. " Out of the midst of the sons of Israel "—that hereby
is signified in heaven and in the church, appears from the

474:

EXODUS.

[Chap. xxviiL

signification of the sons of Israel, as denoting those who are of
the church, thus abstractedly the church itself, &c. n. 4286,
6426* 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223,
8805, 9340, and because Israel denotes the church, it also
denotes heaven, for heaven and the church make one, and the
church is also the Lord's heaven in the earth ; with every man
likewise of the church there is heaven inwardly in him, when
he is in truth and at the same time in good from the Lord.

9809. " That he may perform the office of the priesthood to
Me " — that hereby is signified a representative of the Lord, ap-
pears from the representation of the priesthood, as denoting in
the supreme sense every office which the Lord discharges as
the Saviour ; and whatsoever He discharges as the Saviour is
from Divine Love, thus from Divine Good, for all good is of
love ; hence also by the priesthood in the supreme sense is sig-
nified the Divine Good of the Divine Love of the Lord. There
is Divine Good, and there is Divine Truth ; Divine Good is in
the Lord, thus is His esse, which in the Word is called Jehovah ;
but Divine Truth is from the Lord, thus is the existere from
that esse, which existere in the Word is meant by God ; and
because tln6 which exists from Him, is also Him, therefore also
the Lord is Divine Truth, which is His Divine [principle] in
the heavens ; for the heavens exist from Him, since the angels
there are receptions of His Divine [principle], the celestial an-
gels receptions of the Divine Good which is from Him, but the
spiritual angels receptions of the Divine Truth which is thence
derived. From these considerations it may be manifest, what
[principle] of the Lord was represented by the priesthood, and
what [principle] of the Lord was represented by the royalty,
namely, by die priesthood the Divine Good of His Divine Love,
and by the royalty the Divine Truth thence derived. That by
the priesthood was represented the Divine Good of the Divine
Love of the Lord, thus every office which the Lord performed as
a Saviour, is manifest from the following passages in the Word,
"The saying of Jehovah to My Lord, sit at My right hand,
until I place Thine enemies a footstool for Thy feet, the sceptre
of strength shall Jehovah send out of Zion ; have thou rule in
the midst of thine enemies. Thy people [are a people] of

I)romptness in the day of Thy fortitude ; in the honors of
loliness. Out of the womb from the day-dawn Thou hast the
dew of Thy nativity. Jehovah hath sworn, and He will not
repent, Thou, art a priest for eve?', according to My word Mel-
chizedec. The Lord at Thy right hand hath smitten kings in
the day of His anger ; He hath judged amongst the nations;
He hath tilled with carcase* ; lie hath smitten the head over
much earth ; He shall drink of the stream in the way, therefore
shall He exalt the head," Psalm ex. 1 to 7. From the above
passage it is evident what the Lord is as a priest, consequently

9809.J

EXODUS.

475

what the priesthood in the Lord repiesented, namely, all the
work of the salvation of the human race ; for the subject treated
of in the above passage is concerning the Lord's combats with
the hells, when he was in the world, by which He acquired to
Himself Divine Omnipotence over the hells, by which omnipo-
tence He saved the human race, and also at this day saves all
who receive Him ; this salvation itself, inasmuch as it is from
the Divine Good of the Divine Love, is that from which it is
said of the Lord, Thou art a priest for ever, according to My
word Mdchizedec / Melchizedec is the king of justice, thus the
Lord was called from His being made justice, and thereby sal-
vation, according to what was shown, n. 9715. But whereas
singular things in the above passage contain arcana concerning
the Lord's combats, when He was in the world, which cannot
be revealed without the internal sense, therefore it is allowed
briefly to unfold them. The saying of Jehovah to my Lord,
signifies that it was concerning the Lord when in the world ;
that by Lord is there meant the Lord as to the Divine Human
[principle], is manifest from Matthew, chap. xxii. 41, 42, 43 ;
Mark xii. 35, 36 ; Luke xx. 41, 42, 43, 44 ; sit thou at My
rigid hand, signifies the omnipotence of Divine Good by Di-
vine Truth, which the Lord then was, and from which He
fought and conquered ; that to sit on the right hand denotes a
state of power, and when concerning the Divine [being] that it
denotes omnipotence, see n. 3387, 4592, 4933, 7518, 7673,
8281, 9133 ; and that all power is of good by truth, see n.
6344, 6413, 8304, 9327, 9410, 9639, 9643. Until I place
Thine enemies a footstool for Thy feet, signifies until the evils,
which are in the hells and from the hells, shall be subjugated,
and made subject to His Divine Power. The sceptre of strength
shall Jehovah send out of Zion, signifies power on this occasion
from celestial good ; that Zion denotes such good, see n. 2362,
9055. Have Thou rule in the midst of Thine enemies, signifies
which good has dominion over evils ; evils are enemies, be-
cause they are against the Divine [being or principle], specifi-
cally against the Lord. Thy people [are a people} of promptnesses
in the day of Thy fortitude, signifies Divine Truth combating
on this occasion. In the Iwnors of holiness, signifies which are
from the Divine Good. Out of the womb from the day-dawn
Thou hast the dew of Thy nativity, signifies conception from the
Divine good itself, from which he had Divine Truth. Jehovah
hath sworn, and will not repent, signifies what is firm and
certain. Thou art a priest for ever, signifies the Divine Good
of the Divine Love in Him. According to My word Melchizedec,
signifies His Divine Human [principle] alike ; Melchizedec is
king of justice, thus Jehovah made justice by combats and vic-
tories, n. 9715. The Lord at Thy right hand, signifies the
Divine Truth on this occasion from Hiiu, by which flj hath

476

EXODUS.

[Chap, xxviii.

omnipote ice, as aoove. Hath smitten Icings in the day of His
anger, signifies the destruction of falses on the occasion ; the
slay of anger was when He fought against evils, and destroyed
'hem ; kings are truths, and in the opposite sense falses, n.
J015, 2009, 4575, 4581, 4966, 5044, 5068, 6148. He hath
judged amongst the nations, signifies the dissipation of evils ;
for nations denote goods, and in the opposite sense evils, n.
1259, 1260, 1849, 6005. He hath filled with carcases, signifies
bus spiritual death, which is the total deprivation of truth and
good. He hath smitten the head over much earth, signifies the
casting down of infernal self-love into the hells, audits damna-
tion. He shall drink of the stream in the way, therefore shall
He lift up the head, signifies the attempt to emerge by reason-
ing concerning truths. This is the sense of the above words,
which is perceived in heaven when that Psalm is read by man.
Inasmuch as the priesthood was representative of the Lord as
to all the work of salvation derived from the Divine Love,
therefore also all divine worship was of the office of the priest,
which worship at that time chiefly consisted in offering burnt-
offerings, sacrifices, and meat-offerings, and in arranging the
oread upon the table of faces, in kindling the lamps every day,
and in burning incense, consequently in expiating the people,
and in remitting sins ; moreover also in explaining the divine
law and in teaching, on which occasion, they were at the
same time prophets. That Aaron with his sons performed all
these things is manifest from the institution of the priesthood in
Moses, lliat all those things were representative of the works
of the salvation of the Lord is evident; on which account also
part of the sacrifices and meat-offerings was given to Aaron,
which part was Jehovah's, that is, the Lord's. In like manner
the first fruits of various kinds, also the tenths, see Exod. xxix.
1 to 36 ; Levit. vii. 35, 36 ; chap, xxiii. 15 to 22; chap, xxvii.
21 ; Numb. v. 6 to 10 ; chap, xviii. 8 to 19, and 25 to the end ;
Dent, xviii. 1 to 5. Also the first-born ; but instead of all the
first-born of men, the Levites, who, that they were given as
a gift to Aaron, see Numb. i. 47; chap. iii. 9 ; by reason thai
they were Jehovah's, Numb. iii. 12, 13, 40 to 45. Inasmuch i
as the Lord as to all the work of salvation was represented by
the high-priest, and the work itself of salvation by his office,
which is called the priesthood, therefore to Aaron and his sons
was not given inheritance and portion with the people, for it is
said that Jehovah God was to them an inheritance and a portion,
Numb, xviii. 20 ; nor to the Levites, because they were of
Aaron, Numb. xxvi. 58 to 63 ; Deut. x. 9; chap, xviii. 1, 2;
for the people represented heaven and the church, but Aaron
with his 6ons and with Levites represented the good of love and
of faith, which makes heaven and the church, thus the L<>rd
from whom that good is derived ; therefore the land was ceded

9809.]

EXODUS.

477

to the people for an inheritance, but not to the priests, for the
Lord is in them, but not amongst them as one and distinct.
The like is involved in these words in Isaiah, " I7*? shall he.
called the priests of Jehovah, the ministers of our God : it shall
be said to you, ye shall eat the wealth of the nations, and in
their glory ye shall glory," lxi. 6; where to eat the wealth of
the nations, denotes to appropriate to themselves goods ; to glory
in their glory denotes to enjoy truths, thus to have joy and feli-
city from both. That nations denote good, see n. 1259, 1260,
4574, 6005; and that glory denotes truth from the Divine
[being or principle], see n. 9429. In the Word throughout,
mention is made in one series of kings and priests, also of kings,
princes, priests, and prophets ; but in such passages in the
internal sense by kings are signified truths in the complex, by
princes primary truths, by priests goods in the complex, and by
prophets doctrines ; as in the Apocalypse, " Jesus Christ hath
made us kings and priests" i. 6 ; chap. v. 10. And in Jeremiah,
" The house of Israel were ashamed, themselves, their kings,
their princes, and their priests, and their prophets" ii. 26.
Again, " In that day the heart of the king shall perish, and
the heart of the princes, and the priests shall be amazed, and
the prophets shall wonder," iv. 9. Again, " In that time they
shall draw forth the bones of the kings of Judah, and the
bones of the princes thereof, and the bones of the priests, and
the bones of the prophets" viii. 1. That by kings in the sense
abstracted from persons, are signified truths in the complex, see
a. 1672, 2015, 2069. 4581, 4966, 5044, 6148. That by priuces
are signified primary truths, see n. 1482, 2089, 5044. That
priests denote goods, n. 1728, 2015, 3670, 6148. And that
prophets denote doctrines derived from them and concerning
them, n. 2534, 7269. The regal [office or character] of the Lord
is also signified by His name Christ, Anointed, Messiah ; and
His priestly [uffice or character] by His name Jesus, for Jesus
signifies Saviour or salvation, concerning which it is thus
written in Matthew, "The angel appearing in sleep to Joseph,
said, Thou shalt call His name Jesus, because He shall save
His people from their sins," i. 21 ; inasmuch as this was of
the priesthood, therefore the like was represented by the office
of the high priest expiating the people from sins, Levit. iv. 26.
31, 35 ; chap. v. 6, 10, 13, 16, 18 ; chap. ix. 7 ; chap, xv. 15,
30. Inasmuch as evil cannot in any wise be adjoined to good,
for they are mutually averse from each other, therefore purifi-
cations of various kinds were commanded for Aaron and his
Bons when they exercised the priesthood, whether at the altar,
or in the tent of the assembly, as also that the high-priest
should not marry any but a virgin, not a widow, not one di-
vorced, not a harlot, Levit. xxi. 13, 14, 15. That the unclean
of the sous of Aaron, if they should eat of the sanctified things;,

478

EXODUS.

[Chap, xxviii.

should be cut off, Levit. xxii. 2 to 9. That no one of the seed
of Aaron, in whom was a blemish, should offer bread, Levit.
xxi. 17 to 21. That the high-priest should not shave the head,
should not unsew his garments, should not pollute himself
with any dead [body], not even a father and mother, nor should
go forth from the sanctuary, Levit. xxi. 10, 11, 12. These and
several other laws, as was said, were enacted for this reason,
because the high-priest represented the Lord as to Divine Good,
and such is the quality of good, that evil cannot be adjoined to
it, for good shuns evil, and evil dreads good, as hell heaven,
wherefore no conjunction of them is given. But as to what
concerns truth, it is of such a quality, that the false may be
adjoined to it, yet not the false in which evil is, but in which
good i6, such as appertains to infants and to boys and girls
whilst they are yet in innocence, and to well-disposed gentiles
who are in ignorance ; and such as appertains to all, who are in
the sense of the letter of the Word, and remain in the doctrine
thence derived, and still have the good of life for an end, for
this good, as an end, drives away all the malevolence of the
false, and by application forms it into some resemblance of truth.

9S10. " Aaron " — that hereby is signified as to the Divine
Celestial [principle], namely, a representative of the Lord, ap-
pears from the representation of Aaron, as denoting the Lord as
to Divine Good, see above, n. 9806. The Divine Celestial [prin-
ciple] is the Divine of the Lord in the inmost heaven, for the
augels of that heaven are called celestial angels, and are recep-
tions of the Divine Truth in their will-part; tlie Divine Truth
proceeding from the Lord received in that part is called celestial ,
good, but received in the intellectual part is called spiritual
good. What is the quality of the one good and the other, or
of celestial good and spiritual good, and what the difference,
see in the passages cited, n. 9277, 9513.

9811. "JSadab and Abihu " — that hereby is signified as to
the Divine Spiritual [principle] thence derived, appears from the
representation of the sons of Aaron, as denoting the Divine
Truth proceeding from the Divine Good, see above, n. 9807.
The Divine Spiritual [principle] is the Divine Truth proceeding
from the Divine Celestial [principle], thus the Divine of the
Lord received in the middle or second heaven ; this is repre-
sented by the two sons of Aaron that were first-begotten, in-
asmuch as this proceeds, and is thus as it were born from ce-
lestial good which is in the inmost heaven, as a son from a
father. By the two younger sous of Aaron, who were Eleazar
and Ithainar, so long as the tirst-begotteu Nadab and Abihu
lived, is represented the Divine [principle] in the ultimate hea-
ven, which proximately succeeds the former or middle heaven,
which principle is the Divine Natural, treated of in the article
which now follows.

9810—9814.]

EXODUS.

479

9812. " Eleazar and Ithamar "— that hereby is signified as
to the Divine Natural [principle], is manifest from this conside-
ration, that they were the younger sons of Aaron, and by Aaron
is represented the Lord as to the Divine Celestial [principle],
therefore by his sons is represented the Lord as to the Divine
[principle] which succeeds in order, thus by the elder the Lord
a6 to the Divine Spiritual [principle], and by the younger as to
the Divine Natural ; for in that order succeed Divine Goods in
the heavens, yea the heavens themselves succeed which are in
those goods ; one good also exists by the other, and also sub-
sists. Divine Celestial Good, which makes the third or inmost
heaven, is the good of love to the Lord; Divine Spiritual Good,
which makes the middle or second heaven, is the good of charity
towards the neighbor ; and Divine Natural Good, which makes
the first or ultimate heaven, is the good of faith and of obe
dience. To Divine Natural Good appertains also civil good,
which is called the principle of justice amongst citizens, and
also moral good, which is [the good] of all the virtues derived
from and connected with what is honest [or honorable]. Those
three goods follow in order, as the end, the cause, and the effect
and as the end is the soul of the cause, and the cause is all that
is efficient in the effect, so celestial good is the soul of spiritual
good, and spiritual good is the all in natural good. That which
is the soul, and that which is the all in another [thing or princi-
ple], is in it as endeavor is in motion, or as will is in action :
that will is the soul, and the all in action, is evident, for when
will ceases, action ceases. From these considerations it may be
manifest how the case is with what is celestial, spiritual, and
natural, namely, that in natural good there must inmostly be
celestial good, that is, the good of love to the Lord, which also
is the good of innocence.

9813. "The sons of Aaron " — that hereby is signified which
proceed from the Divine Celestial [principle], appears from the
signification of sons, as denoting those things which are born
from another as a father, thus which proceed ; and from the
representation of Aaron, as denoting the Lord as to the Divine
Celestial [principle], see just above, n. 9810 ; hence it is evi-
dent, that by the sons of Aaron are signified those things which
proceed from the Divine Celestial [principle].

9814. " And thou shalt make garments of holiness for
Aaron thy brother" — that hereby is signified a representative
of the spiritual kingdom adjoined to the celestial kingdom, ap-
pears from the signification of garments, as in -general denot-
ing truths, and indeed truths investing good, see n. 5954,
9212, 9216. The reason why garments denote truths, origi-
nates in heaven, where the angels appear clothed in garments
according to truths derived from good, see n. 165, 5248, 5954,
9212; whence it may be manifest, that by the garments of

480

EXODUS.

[Chap, xxviii.

Aaron wa: represented the spiritual kingdom of the Lord ad
joined to his celestial kingdom ; for Aaron represented the
Lord as to the Divine Celestial [principle], n. 9810; hence th«
garments adjoined to him represented the Divine Spiritual
[principle] adjoined to the celestial kingdom as a garment tv
*he body. The Divine Spiritual [principle] is the Divine Truth
proceeding from the Div'ne Good of the Lord ; this in heaven
appears as light, an i also is the light which illuminates the
sight of angels, both that which is external and that which is
internal. The modification of this light according to the reci
pient subjects, which are angels, presents various phenomena
to the sight, as clouds, rainbows, colors and brightnesses of
various kinds, as also shining garments about the angels.
Hence it may be manifest that the spiritual kingdom of the
Lord was represented by Aaron's garments of holiness ; for
there are two kingdoms into which the heavens are divided,
the celestial kingdom and the spiritual kingdom, see n. 9277 ;
they who are in the celestial kingdom appear naked, but they
who are in the spiritual kingdom appear clothed. Hence it is
again manifest, that the Divine Truth, or Divine Spiritual

4 principle], which appears as light, is what invests [or clothes],
Jut who can at all believe, that within the church, where yet
the Word is, and thence illustration concerning Divine and
celestial things, so great ignorance prevails, that it is not
known that angels and spirits are in human form, and appear
to themselves as men, and also that they see each other, hear
and converse together ; and that it is still less known that they
appear clothed in garments. That this is the case, not only^
falls into doubt, but also together into denial with those who
are so immersed in things external, as to believe that the body
alone lives, and that that is nothing which they do not see with
the bodily eyes, and touch with the bodily hands, see n. 1881 ;
when yet the heavens are full of men, who are angels, and
they are clothed in garments of various degrees ot splendor.
These however cannot be at all seen by man on earth through
the eyes of his body, but through the eyes of his spirit when
opened by the Lord. The angels who were seen by the an-
cients, as by Abraham, Sarah, Lot, Jacob, Joshua, Gideon,
also by the prophets, were not seen by the eyes of the body,
but by the eyes of their spirit, which were then opened. That
they al6o have appeared clothed with garments, is manifest
from the angels that sat at the Lord's sepulchre, and were seen
by Mary Magdalene, and Mary [the wife] of James, in white
shining garments, Matt, xxviii. 3 ; Mark xvi. 5; Luke xxiv. 4;
especially from the Lord when seen by Peter, James, and John,
in His glory, when he had a vhite glittering garment as the
light, Matt, xvii. 2; Luke ix 29 ; by which garment also was
represented the Divine Spiritual [principle], or the Divine

9815.]

EXODUS.

481

Truth which is from Him. Hence it may be manifest what
is signified by white garments in the Apocalypse, " Thou hast
a few names in Sardis, which have not polluted their garments,
and they shall walk with Me in white, because they are
worthy. He that overcometh shall he clothed with white gar-
ments" iii. 4, 5. Garments in this passage are spiritual truths,
which are truths derived from good, as was shown above ; and
white is genuine truth, n. 3301, 4007, 5319. In like m uner
in another place, " I saw heaven opened, when behold a white
horse, and He that sat on Him was called Faithful and True,
who in justice judgeth and combateth ; His armies in heaven
followed Him clothed in fine linen white and clean" xix. 11,
14. And in another place, " On the thrones I saw twenty and
four elders clothed in white garments" iv. 4.

9815. " For glory and for comeliness " — that hereby is sig-
nified to present [or exhibit] the Divine Truth, such as is in
the spiritual kingdom adjoined to the celestial kingdom, in in-
ternal and external form, appears from the signification of
glory, as denoting Divine Truth, see preface to chap, xviii.
Gen. and n. 5922, 9429 ; and from the signification of come-
liness, as also denoting Divine Truth, but in an external form,
for the brightness and beauty of Divine Truth appearing in
externals is meant by comeliness ; hence it is that the Word in
the internal sense is called glory, but in the internal sense, in
respect to the brightness and beauty thence derived, is called
comeliness : consequently the spiritual heaven, which is here
meant by the garments of holiness, which were for glory and
comeliness, is glory so far as Divine Truth is there in an in-
ternal form, and also is comeliness. The like is signified by
comeliness in the following passages, "The Lord in his anger
covers with a cloud the daughter of Zion ; He hath cast from
the heavens to the earth the comeliness of Israel, nor doth He
remember His footstool," Lam. ii. 1 ; where the daughter of
Zion denotes the Celestial Church ; the comeliness of Israel
denotes the Spiritual Church ; which is called comeliness from
the brightness and beauty of truth. In like manner in Isaiah,
" I have made my justice to approach, it is not far off, and My
salvation shall not tarry, I will give salvation in Zion, to Israel
My comeliness" xlvi. 13. Again, "Look forth from the hea-
vens, from the habitation of Thy holiness, and of Thy comeli-
ness" lxiii. 15. The habitation of holiness denotes the celestial
kingdom, and the habitation of comeliness the spiritual king-
dom. And in Daniel, " One horn came forth from a little [one]
and grew exceedingly towards the south, and towards the east,
and towards comeliness" viii. 9. And again, "The king of the
north shall also stand in the land of comeliness, and consumma-
tion shall be by his hand ; and when he shall come into the
land of comeliness, many shall be overthrown," xi. 16, 41;
VOL. ix. 31

*82

EXODUS.

[Chap, xxviii.

where the land of comeliness de» otes the church of the Lord
where Divine Truth or the Word is.

9816. Verses 3, 4. And thou shalt apeak to all the wise in
heart, whom, 1 have filled with the spirit of wisdom, and they
shall make the garments of Aaron to sanctify him, that he may
perform the office of the priesthood to Me. And these are the
garments which they shall make, a breast-plate, and an ephod,
and a robe, and a checkered waistcoat, a mitre, and a belt ; and
they shall make garments of holiness for Aaron thy brother, and
for his sons, that he may perform the office of the priesthood to
Me. And thou shalt speak to all the wise in heart, signifies
influx of the Lord by [or through] the Word into all who are
in the good of love. Whom I have filled with the spirit of
wisdom, signifies on whom is inscribed Divine Truth. And
they shall make the garments of Aaron, signifies by whom is
the spiritual kingdom. To sanctify him, signifies thereby a
representative of Divine Truth in that kingdom. That he ma}
perform the office of the priesthood to Me, signifies a repre-
sentative of the Lord. And these are the garments winch they
6hall make, signifies Divine Truths in the spiritual kingdom,
in what order. A breast-plate, signifies Divine Truth shining
forth from Divine Good. And an epliod, signifies Divine Truth
there in the external form, in which interior things close. And
a robe, signifies Divine Truth there in an internal form. And
a checkered waistcoat, signifies Divine Truth there inmostly
proceeding immediately from the Divine Celestial [principle]
And a mitre, signifies intelligence and wisdom. And a belt,
signifies a common bond, that all things may look to one end.
And they shall make garments of holiness, for Aaron thy bro-
ther, and for his sons, signifies thereby a representative of the
spiritual kingdom adjoined to the celestial kingdom. That he
may perform the office of the priesthood to Me, signifies a re-
presentative of the Lord.

9817. "And thou shalt speak to all the wise in heart " —
that hereby is signified influx of the Lord by [or through] the
Word into all who are in the good of love, appears from the
signification of speaking, as denoting influx, see n. 2951, 5481,
5743, 5797, 7270 ; and from the signification of the wise in
heart, as denoting those who are in the good of love, of which
we shall speak presently. The reason why the Lord's influx
by [or through) the Word is signified is, because the Lord
flows in with the man ot the church principally by [or through]
the Word ; the reason is, because the Word is of such a quality,
that all and singular the tilings therein correspond to the Divine
Spiritual and the Divine Celestial things which are in the hea-
vens,whence come communication of the affections and thoughts
of man with the angels, insomuch that they are as it were one ;
hence it is that, the world is conjoined with heaven by or through

y816— 9818.J

EXODUS.

483

the "Word, but with those who are ii. the good of faith and of
love ; from which considerations it may be manifest, that the
influx of the Lord witli the man of the church is by [or through]
the Word, for the Lord is the All in the heavens, since the
Divine [principle] proceeding from the Lord, and received by
the angels, makes heaven. The reason why the wise in heart
denotes those who are in the good of love is, because wisdom
is predicated of the life of heaven appertaining to man, also
because by heart is signified the good of love ; the life of
heaven appertaining to man is expressed in the Word by spirit
and by heart ; by spirit is meant the life of the intellectual
part, and by heart the life of the will part of man ; to the intel-
lectual part belongs truth, but to the will part belongs good ;
the former is of faith, but the latter is of love, for the intel-
lect receives the truths which are of faith, and the will the
goods which are of love. Hence it is evident that by the
wise in heart are signified those who are in the good of love
from the Lord ; the good of love is celestial good, by which
is spiritual good ; and spiritual good is that which covers celes-
tial good, as garments the body. And whereas by the garments
of Aaron was i*epresented the spiritual kingdom of the Lord
adjoined to His celestial kingdom, and the former exists by
the latter, therefore it is here said that the wise in heart, that
is, they who are in the good of love from the Lord, should
make garmeuts for Aaron and his sons, as it follows. That
the heart denotes the good of love or celestial good, see n. 3635,
3880, 3883 to 3896, 9050. And that on this account it denotes
the will, n. 2930, 3888, 754-2, 8910, 9113, 9300, 9494.

9818. "Whom I have filled with the spirit of wisdom " —
that hereby is signified on whom is inscribed Divine Truth,
appears from the signification of the spirit of wisdom, when
concerning those who are in celestial good, as denoting Divine
Truth, of which we shall speak presently ; they are said to be
filled with it when being inscribed it remains. The case
herein is this ; they who are in the Lord's celestial kingdom,
know truths not from science, and thence from faith, but
from internal perception ; for they are in the good of love from
the Lord, and in that good all truths are in-sown ; the good
itself is implanted in their will part, and the truth thence
derived in the intellectual part, and the will part and the
intellectual with them act altogether in unity, otherwise than
with those who are in the spiritual kingdom ; hence it is that
they who are in the Lord's celestial kingdom, from their in-
tellectual part do not know, but perceive truths ; for the good
implanted in the will is presented in its quality and in its form
in the understanding, and is there in a light as it were flaming ;
the form of good and the quality thereof is to them truth,
which is not seen but is perceived from good. Hence it is

484

EXODUS.

[Chap, xxviii.

that they have not at any time any dispute concerning truths,
insomuch that when the discourse turns upon truth, they say
it is so, or not so, nor do they go further, for if further it
is not from good ; these are they who are meant in Matthew,
" Let your discourse be yea yea, nay nay ; whatsoever is more
than these is from evil," v. 37. That they who are in the
Lord's celestial kingdom, are of such a quality, see n. 2715,
2718,3246,4448,5113, 6367, 7877, 91 66, 9543. What the
difference is between those who are in the celestial kingdom,
and those who are in the spiritual kingdom, see the pas-
sages cited, n. 9277. From these considerations it may now
be manifest what is meant by Divine Truth being inscribed.
In many passages in the Word, mention is made of spirit, and
when it is applied to man, by his spirit is signified the good
and truth inscribed on the intellectual part, consequently the
life of this part. That spirit, when it is predicated of man, has
this signification, is because man as to his interiors is a spirit,
also as to his interiors is together with spirits : on which sub-
ject see what has been above copiously shown, namely, that
spirits and angels are attendant on man, and that man is ruled
by them from the Lord, n. 50, 697, 986, 2796, 2886, 2887,
4047, 4048, 5S46 to 5866, 5976 to 5993 ; that man is amongst
spirits and angels of such a quality as he himself is, see n.
4067, 4073, 4077, 4111 ; that every man has a spirit by which
his body has life, n. 4672.* Hence it may be known what
is meant by spirit, when applied to the Lord, namely, That
it is the Divine Truth proceeding from His Divine Good, and
that this Divine [principle], when it flows in with man, and
is received by him, is the Spirit of Truth, the Spirit of God,
and the Holy Spirit, for it flows in immediately from the
Lord, and also mediately by angels and spirits, see what is cited,
n. 9682 ; that the Spirit of Truth, the Spirit of God, and the
Holy Spirit has this meaning, will be 6een in what follows; for
first it ought to be shown that spirit in the Word, when applied
to man, is the good and truth inscribed on his intellectual part,
consequently that it is the life of this [part] ; for there is a life
of the intellectual part, and a life of the will-part ; the life of
the intellectual part is to know, to 6ee, and to understand truth
to be truth, and good to be good. But the life of tlie will-part
is to will and to love truth for the sake of truth, and good
for the sake of good ; this latter life in the Word is called heart,
but the former spirit. That this is the case, is manifest from
the following passages in the Word, " Make to yourselves a
new heart and a new spirit : why will ye die, O house of Israel,"
Ezek. xviii. 31. And again, " I will give you a new heart,
and a new spirit I will give in the midst of you," xxxvi. 26.
A new heart denotes a new will, and a new 6pirit denotes
a new understanding. And in Zechariah, " Jehovah stretch-

9818.]

EXODUS.

485

eth out the heavens, and foundeth tt;e earth, and formeth tht
spirit of man in the midst of him" xii. 1; to stretch out the
heavens and to found the earth denotes a new church ; that
this is heaven and earth, see n. 1733, 1850, 2117, 211S,
3355, 4535 ; to form the spirit of man in the midst of him
denotes to regenerate as to the understanding of truth and
good. And in David, " Create for me a dean heart 0 God,
dud renew afirm spirit in the midst of me ; cast me not away
from before thee, and take not away the spirit of Thy holiness
from me ; bring back to me the joy of thy salvation ; and let
an ingenuous spirit support me ; the sacrifices of God are a
broken spirit j a broken and contrite heart God doth not de-

will averse from evils, which are things unclean ; a firm spirit
denotes the understanding and faith of truth ; a broken spirit
and a broken heart denote a state of temptation and the con-
sequent humiliation of each life. That spirit denotes life, is
evident from singular the things in the above passage; the
Divine Truth, from which that life is derived, is the spirit of
holiness. Again, " A generation, that doth not make its
heart right, neither is its spirit constant with God," Psalm
lxxviii. 8. A heart not right denotes a will not right ; the
spirit not constant with God denotes the understanding and
faith of Divine Truth not constant. And in Moses, " Jehovah
God had aggravated the spirit of Sihon king of Heshbon, and
had made his heart obstinate," Deut. ii. 30. In this passage
also spirit and heart denote each life, which is said to be
obstinate, when there is no will to understand what is true
and good, nor to do them. And in Ezekiel, "Every heart
shall melt, and all hands shall be remitted, and every spirit
shall be contracted" xxi. 7 ; where the sense is the same.
And in Isaiah, " Jehovah that giveth soul to the people on the
earth and spirit to them that walk therein," xlii. 5. To give *
60ul to the people denotes the life of faith ; that soul denotes
the life of faith, see n. 9050 ; and to give spirit denotes the
understanding of truth. Again, " With my soul I have desired
Thee in the night; also with my spirit in the midst of me Ih&ve
waited for Thee in the morning," xxvi. 9 ; where the sense is
the same Again, " Conceive ye chafi', bring forth stubble,
the fire shall devour your spirit" xxxiii. 11. The spirit, which
the fire shall devour, denotes the understanding of truth, thus
intelligence ; fire denotes concupiscence, which being derived
from evil, destroys. And in Ezekiel, " Woe to the foolish
prophets, who go away after their own spirit" xiii. 3. Again,
"That which cometh up over your spirit shall not be done at
any time," xx 32. And in Malachi, " One hath not done [this]
and the rest who have the spirit^ what therefore hath one
[done] seeking the seed of God. Wherefore observe yourselves

A clean heart denotes the

EXODUS.

[Chap, xxviii.

by your spirit, that ye may not act treacherously against the
wife of thy youth," ii. 15. And in David, " Blessed is the
man to whom Jehovah doth not impute iniquity, and there is
no deceit in his spirit," Psalm xxxii. 2. And in Matthew,
" Blessed are the poor in spirit, for theirs is the kingdom of the
heavens," v. 3. Again, Jesus said to the disciples, ''Watch and
pray, lest ye enter into temptations ; the spirit indeed is ready,
but the flesh weak," xxvi. 45. That in these passages by spirit
is meant the very life of man, is manifestly evident ; that it
denotes intellectual life, or the life of truth, may be manifest
from this consideration, that by spirit in the natural sense is
meant the life of the respiration of man ; and the respiration,
which is of the lungs, corresponds to the life of truth, which
is the life of faith and thence of the understanding, whilst the
pulse, which is of the heart, corresponds to the life of the will,
thus of the love ; that such is the correspondence of the lungs
and of the heart, see n. 3883 to 3896, 9300, 9495. Hence
it may be manifest what life, in the spiritual sense, is meant by
spirit. That spirit, in the general sense, denotes the life of
respiration of man, is evident from David, "Thou hidest Thy
faces, they are disturbed ; Thou gatherest their spirits, they
expire : Thou sendest forth Thy spirit, they are created," Psalm
civ. 29, 30. Again, " Answer me, Jehovah, My spirit is con-
sumed, hide not Thj' faces from me," Psalm cxliii. 7. And in
Job, "My spirit is consumed, my days are extinct," xvii. 1.
And in Luke, " Jesus taking hold of the hand of the dead
damsel, saying, damsel arise, her spirit therefore returned,
and she arose immediately," viii. 54, 55. And in Jeremiah,
" Every man is made foolish by science, a graven thing is a
lie, neither is there spirit in it" x. 14 ; chap li. 17. And in
Ezekiel, " He brought me forth in the spirit of Jehovah, and
placed me in the midst of the valley, and there the Lord Jeho-
vah said to the dry bones, behold 1 bring spirit into you that
ye may live: thus saith the Lord Jehovah, come spirit from
the four winds and breathe into these slain, and the spirit came
into them, and they revived," xxxvii. 1, 5, 9, 10. And in
the Apocalypse, " The two witnesses were 6lain by the beast
that came up out of the abyss ; but after three days and a
hu\\' the spirit of life from God entered into them, that they
stood up on their feet," xi. 7, 11. From these passages it is
very evident, that spirit is the life of man : that it is specifi-
cally the life of truth, which is the life of the intellectual part
in man, and is called intelligence, is clear from John, "The
hour cometh, and now is, when the true worshippers shall
worship the Father in spirit and truth ; God is a spirit, there-
fore they who worship Him, ought to worship in spirit and
tneih" iv. 23, 24s. And in Daniel, "Because in him was an
excellent spirit, both of science and intelligence" v. 12, 14.

9818.J

EXODUS.

487

And in Luke, " John grew, and was strengthenened in spirit"
i. 80. And concerning the Lord, "The child Jesus grew and
was strengthened in spirit, and filled with wisdom," ii. 40. And
in John, " He whom the Father hath sent speaketh the words of
God, for God hath not given the spirit by measure to Him,"
iii. 34. In these passages spirit denotes intelligence and wis-
dom, to speak the Words of God, is to speak Divine Truths.
From these passages it is now evident what is signified by spirit
in John, " Jesus said to Nicodemus, except any one he born
of water and the spirit he cannot enter into the kingdom of
God : that which is born of the flesh is flesh, but that which is
born of the spirit is spirit," iii. 5, 6. Where to be born of
water denotes by truth, and to be born in the spirit denotes
Jfe thence derived from the Lord, which is called spiritual
life ; that water denotes the truth by which regeneration
is effected, see n. 2702, 3058, 3424, 4976, 5668, 8568,
9323; but flesh is the proprium of man, in which there is
nothing of spiritual life, n. 3813, 8409. The like is signified
by spirit and flesh in the same evangelist, " It is the spirit which
vivifies, the flesh profiteth nothing. The words which I speak
to you are spirit and are life," vi. 63 ; the words which the
Lord spake are Divine Truths, the life thence derived is spirit.
And in Isaiah, " Egypt is man not God, and his horses flesh
and not spirit," xxxi. 3. Egypt denotes science in general ; the
horses thereof denote what is scientific grounded in what
is intellectual, which is called flesh and not spirit, when there
is nothing in it of spiritual life. That Egypt denotes science,
see what is cited, n. 9340, 9391 ; that horses denote the intel-
lectual principle, n. 2761, 2762, 3217, 5321, and that the
horses of Egypt denote scientifics derived from what is intel-
.ectual, n. 6125, 8146, 8148. He who does not know what is
signified by Egypt, what by horses, also what by flesh and spirit,
cannot possibly know what those words involve. When it is
known what is signified by spirit appertaining to man, it may
be known what is signified by spirit when it is predicated of
Jehovah or the Lord, to whom are attributed all things which
belong to man, as a face, eyes, ears, arms, hands, and also heart
and soul, thus also spirit, which in the Word is called the
Spirit of God, the Spirit of Jehovah, the Spirit of His mouth,
the Spirit of Holiness or the Holy Spirit. That by it is meant
the Divine Truth proceeding from the Lord, is manifest from
6everal passages in the Word. The reason why the Divine
Truth proceeding from the Lord is signified by the Spirit of
God is, because all the life >f man is from thence, and hea-
venly life to those who receive that Divine Truth by faith and
love. That this is the spirit of God, the Lord Himself leaches
in John, " The words which 1 speak unto you are spi?'it and are
life" vi. 63 ; the words which the Lord spake are Divine

4*8

EXODUS.

[Chap, xxviit.

Tmths. Again in the same evangelist, " Jesus cried with a
great voice, saying, if any one thirsteth, let him come to Me
and drink ; whosoever believeth in Me, as the scriptuie hath
said, out of his belly shall flow streams of living water: this
He said of the spirit, which they were to receive who believed
on Him ; for the Holy Spirit was not yet, because Jesus was
not yet glorified," vi. 37, 38, 39. That by the spirit, which
they were to receive from the Lord who believed in Him. is
meant the life which is from the Lord, which is the life of faith
and of love, is evident from singular the things of that passage ;
for to thirst and to drink signifies the desire of knowing and
perceiving truth ; the streams of living water, which were to
flow from the belly, are Divine Truths. Hence it is manifest,
that the spirit, which they were to receive, which is also called
the Holy Spirit, is life from the Divine Truth proceeding from
the Lord, which life is called, as was just now said, the life
of faith and of love, and is the very spiritual and celestial life
appertaining to man. The reason why it is said that the Holy
Spirit was not yet, because Jesus was not yet glorified, is,
because the Lord, when He was in the world, Himself taught
Divine Truth, but when He was glorified, which was after
the resurrection, He taught it by angels and spirits. That
holy [thing or principle] which proceeds from the Lord, and
flows in by [or through] angels and spirits attendant on man,
whether manifestly or not manifestly, is there the Holy Spirit ;
for the Divine Truth proceeding from the Lord is what is called
holy in the Word, n. 9680. Hence it is that the Holy Spirit is
called the Spirit of Truth • and is to lead into all truth ; and
is not to speak from himself, hut what he heard from the
Lord ; and was to receive from the Lord what he was to
announce, John xvi. 13, 14. Also that the Lord, when He
departed from the disciples, breathed into them, and said,
receive ye the Holy Spirit, John xx. 21, 22. Respiration sig-
nifies the life of faith, see n. 9229, 9281, hence the breath-
ing inspiration of the Lord signifies the given faculty of
perceiving Divine Truths, and thereby of receiving that life;
whence also the name of spirit from a blast and from
wind, because from respiration, wherefore spirit is some-
times called wind. That respiration, which is of the lungs,
corresponds to the life of faith, and that the pulse, which is of
the heart, corresponds to the life of love, see n. 3883 to 3896,
9300, 9495. The like is signified by breathing [inspiration] in
the book of Genesis, And Jehovah breathed into mail's nostrils
the soul of lives, ii. 7. Hence the Lord is called the spirit
[or breath] of our nostrils, Lam. iv. 20; and because Divine
Truth consumes and vasta^es the evil, hence it is said in
David, "The foundations of the orb were revealed atthe breath
of the spirit of Thy nose" Psalm xviii. 15. And in Job, " At

9818.J

EXODUS.

489

the blast of God they perish, and by the spirit of His nose
they are consumed," iv. 9. And in David, " By the Word
of Jehovah were the heavens made, and by the spirit [or breath']
qf His mouth all the host of them," Psalm xxxiii. 6. The
Word of Jehovah is the Divine Truth, in like manner the
spirit of His mouth ; that this is the Lord, is manifest from
John, " In the beginning was the Word, and the Word was
with God, and God was the Word ; all things were made
by Him ; and the Word was made flesh, and dwelt amongst
us." i. 1, 2, 3, 14. That the Divine Truth, from which th«
hea/enly life of man is derived, is the Holy Spirit, is evident
also from the following passages, "There shall go forth a rod
from the trunk of Jesse, the /Spirit of Jehovah shall rest upon
Him, the Spirit of wisdom and intelligence, the Spirit of counsel
and virtue, the Spirit of science and of the fear of Jehovah"
Esaiah xi. 1, 2. These words are spoken of the Lord, in whom
the Divine Truth, consequently the Divine Wisdom and Intel-
ligence, is called the Spirit of Jehovah, and thus the Spirit
of wisdom and intelligence, of counsel, of virtue, and of
science. Again, "/ have given My Spirit upon Him y He shall
bring forth judgment to the nations," xlii. 1 ; speaking also
of the Lord. The Spirit of Jehovah upon Him is the Divine
Truth, consequently the Divine Wisdom and intelligence ; the
Divine Truth is also called judgment, n. 2235. Again, " He
shall come as a straight stream, the Spirit of Jehovah shall
bring in a sign unto him," lix. 19. Again, " The Spirit of the
Lord Jehovah is upon Me, therefore Jehovah hath anointed
Me to preach the Gospel to the poor," lxi. 1, speaking also
of the Lord. The Divine Truth which was in the Lord when
in the world, and which He Himself at that time was, is the
Spirit of Jehovah. That the Spirit of Jehovah is the Divine
Truth, and that hence the man, who receives it, has heavenly
life, is still further evident from the following passages, "Until
the Spirit bepoured forth upon you from on high • then shall
the wilderness become a fruitful field, then shall judgment
dwell in the wilderness," Isaiah xxxii. 15, 16. The subject
here treated of is concerning regeneration, the Spirit from on
high is life from the Divine [being or principle], for the wil-
derness becoming a fruitful field, and judgment dwelling in the
wilderness, signifies intelligence where there was none before,
thus new life. In like manner in Ezekiel, " That ye may
know, that I am about to give My Spirit in you that ye may
live," xxxvii. 13, 14. Again, " Then I will not any longer
hide My faces from them, because I will pour forth My Spirit
upon the house of Israel," xxxix. 29. And in Joel, " lwill
pour forth My Spirit upon all flesh, and upon the men-servants,
and upon the hand-maids, in those days I will pour forth My
Spirit," ii. 28, 29. And in Micah, "I am filled with virtue,

490

EXODUS.

[Chap, xxviii.

with the Spirit of Jehovah, and with judgment and strength to
announce to Jacob his prevarication, and to Israel his sin," iii. 8.
And in Zechariah, " The horses that went forth into the land
of the north, have caused My Spirit to rest in the land of the
north," vi. 8. And in Isaiah, " 1 will pour forth waters upon
him that is thirsty, and streams upon the dry [land] ; I will
pour forth My Spirit upon thy seed " xliv. 3. That in these pas-
sages the Spirit of Jehovah is the Divine Truth, and by it the
life of faith and love, is evident ; that it flows in imme-
diately from the Lord, and mediately by spirits and angels
from Him, see n. 9682. In like manner in another passage in
Isaiah, " In that day shall Jehovah Sabaoth be for a crown of
ornament, and for a mitre of comeliness to the rest of His
people, and for the Spirit of judgment to Him that sitteth on
judgment, and for fortitude to them," xxviii. 5, 6; where a
crown of ornament denotes the wisdom which is of ^ood ; a
mitre of comeliness denotes the intelligence which is ot truth ;
the spirit of judgment denotes the Divine Truth, for judgment
is predicated of truth, n. 2235, 6397, 7206, 8685, 8695, 9260,
9383. Again, " The angel of the faces of Jehovah liberated
them, by reason of His love and His clemency He redeemed
them ; yet they rebelled, and embittered the Spirit of His
Holiness, hence He was turned to be their enemy. He set
in the midst of Him the Spirit of His holi?iess ; the Spi7,it of
Jehovah led Him," lxiii. 9, 10, 11, 14. The Spirit of Holiness
in this passage is the Lord as to Divine Truth, thus the Divine
Truth which is from the Lord ; the angel of the faces of Je-
hovah is the Lord ae to Divine Good, for the face of Jehovah
is love, mercy, good. And in the Apocalypse, " The testi
mony of Jesus is the spirit of prophecy" xix. 10 ; the testi-
mony of Jesus is the Divine Iruth which is from Him and
concerning Him, see n. 9503. And in David, " Jehovah God
maketh His angels spirits, and His ministers a flaming fire,"
Psalm civ. 4 ; where to make angels spirits denotes receptions
of Divine Truth ; to make them naming fire denotes receptions
of Divine Good or Divine Love. And in Matthew, u John
said, I baptize you with water unto repentance, but He that
cometh after ine shall baptize you with the Holy SpiHt and
with fire," iii. 11 ; where to baptize i6 to regenerate ; with
the Holy Spirit denotes by Divine Truth ; and with fire de
notes from the Divine Good of the Divine Love. That to bap
tize is to regenerate, see n. 5120, 9088 ; and that fire is the
Divine Good of the Divine Love, n. 4906, 5215, 6314, 6832,
6834, 6849, 7324. And in Luke, "If ye being depraved
know to give good things to your children, how much more
Bhali the Father who is in heaven give the Holy Spirit to them
that ask Him," xi. 13. To give the Holy Spirit is to illustrate
with Divine Truths, and to gift with the life thence derived,

9818.]

EXODUS.

491

which is the life of intelligence and wisdom. And in the
Apocalypse, " The seven lamps of fire burning before the throne
are the seven spirits of God," iv. 5. And again, " In the
midst of the elders a lamb standing, having seven horns, and
seven eyes, which are the seven spirits of God, sent forth into
all the earth," v. 6. That spirits in these passages are not spi-
rits, is evident from this consideration, that lamps and the eyes
of the lamb are called spirits of God; for lamps are Divine
Truths, n. 4638, 7072. Eyes are the understanding of truth,
and when applied to the Lord, are Divine intelligence and
wisdom, n. 2701, 4403 to 4421, 4523 to 4534, 9051 ; hence it
is evident that the spirits of God signify Divine Truths. When
therefore it is known that the Holy Spirit is the Divine Truth
proceeding from the Lord, which is itself holy, the Divine
sense of the Word may be known wheresoever mention is
made of the Spirit of God and of the Holy Spirit, as in the
following passages, "I will ask the Father, that He may give
you another Paraclete, that He may abide with you for ever,
the Spirit of Truth, whom the world cannot receive, because
it seeth Him not, neither knoweth Him ; but ye know Him,
for He abideth with you, and shall be in you. I will not leave
you orphans. The Paraclete, the Holy Spirit, whom the Fa-
ther will send in My name, He will teach you all things ;
and He will admonish you of all the things which I have said
to you," John xiv. 16, 17, 18, 26. And in another place,
" When the Paraclete shall come, whom I will send unto you
from the Father, the Spirit of Truth, who cometh forth from
the Father, He shall testify of Me, and ye shall testify," xv.
26, 27. And in yet another place, " I say the truth to you,
it is profitable for you, that I go away ; if I go not away,
the Paraclete will not come to you ; but if I go away, I will
send Him unto you," xvi. 7. From these passages it is again
evident, that the Divine Truth proceeding from the Divine
Good, which is the Father, is the Paraclete and Holy Spirit,
wherefore also it is called the Spirit of Truth ; and it is said
concerning it, that it should remain in them, that it should
teach all things, that it should testify concerning the Lord ; to
testify concerning the Lord in the spiritual sense is to teach
Him. The reason why it is said that the Paraclete, which is
the Holy Spirit, is sent from the Father in the name of the
Lord, and next that the Lord would send Him from the Fa-
ther, and afterwards that the Lord Himself would send, is,
because the Father signifies the Divine [principle] Itself which
is in the Lord, and hence that the Father and He are one, as
the Lord manifestly says in John, chap. x. 30 ; chap. xiv. 9,
10, 11. And in Matthew, " Every sin and blasphemy shall
be remitted to men, but the blasphemy of Spirit shall not be
remitted to men. Jf any one shall say a word against tha

492

EXODUS.

[Chap, xxviii

Son of Man it shall be remitted to him, hut he who shall say [a
word] against the Holy Spirit, it shall not be remitted to him,
neither in this age, nor in the future," xii. 31, 32. To say a
word against the Son of Man, is against Divine Truth not
yet implanted nor inscribed on the life of man ; that the Son of
Man is Divine Truth, see above, n. 9S07 ; but to say against
the Holy Spirit is against the Divine Truth implanted or in-
scribed ou the life of man, especially against the Divine Truth
concerning the Lord Himself; to say against it or deny it,
when it has once been acknowledged, is profanation, and pro-
fanation is of such a quality that it altogether destroys the in-
teriors of man ; hence it is said that that sin cannot be remitted ;
what is meant by profanation, see n. 3398. 3898, 4289, 4601,
6348, 6959, 6963, 6971, 8394, 8882, 9298. 'And again, "Jesus
said to the disciples, go and baptize in the name of the Father,
and of the Son, and of the Holy Spirit" xxviii. 19. The Father
in this passage is the Divine [principle] itself, the Son is that
Divine [principle] itself in human form, and the Holy Spirit is
the Divine proceeding, thus the Divine [being or principle] is
one and still trine. That the Lord is the Divine [principle]
itself under a human form, He Himself teaches in John, " Hence-
forth ye have known the Father, and have seen Him ; he that
seeth Me seeth the Father / I am in the Father and the Fathei
in Me," xiv. 7, 9, 10.

9819. " And they shall make the garments of Aaron " —
that hereby is signified by whom is the spiritual kingdom,
appears from the signification of the garments of Aaron, as
being a representative of the Lord's spiritual kingdom adjoined
to His celestial kingdom, see above, n. 9814. The reason why
the wise in heart, filled witli the spirit of wisdom, were to
make them, is because by the wise in heart, filled with the spirit
of wisdom, are meant those who are in the celestial kingdom,
and the spiritual kingdom is what is thence derived, and thus
what covers the former, as a garment the body, as may also be
manifest from what was said, n. 9818.

9820. "To sanctify him " — that hereby is signified thus a
representative of the Divine Truth in that kingdom appears from
the signification of being sanctified, as denoting to be imbued
with Divine Truth from the Lord; for the Divine Truth
proceeding from the Lord is what in the Word is called holy, by
reason that the Lord alone is holy, thus whatsoever proceeds
from Him, see n. 9680; hence it is that the holy [principle]
proceeding from Him is called the Holy Spirit, as was shown
just above, n. 9818, on which subject see also what was ad-
duced in the passages cited, n. 9229. Hence it is evident
in what manner it is to be understood, that the angels,
prophets, and apostles, are called holy. The angels. Matt. xxv.
31; Mark viii. 3S; Luke ix. 26; the prophets, Rev. xvi. 6:

9819—9823.]

EXODUS.

493

chap, xviii. 20 ; and apostles, Apoc. xviii. 20. ~Not that they
were holy from themselves, but from the Lord. The angels,
inasmuch as they are receptions of the Divine Truth, which is
from the Lord, aud therefore by them in the Word are signified
Divine Truths, and in general something of the Lord, see n.
1925, 2821, 4085, 4295 ; but the prophets, inasmuch as by
them is signified the Word, which is Divine Truth, and speci-
fically doctrines derived from the Word, see n. 2534, 3652,
9269 ; and the apostles, berause by them is signified every truth
which is of faith, and good which is of love, in the complex,
see n. 3488, 3858, 6397. That the Divine Truth proceeding
from the Lord is the holy [principle] itself, thus the Lord,
from whom it is, is manifest from several passages in the
Word ; it is allowed at present only to adduce the Lord's words
in John, " Father, sanctify them in Thy Truth, Thy Word is
Truth : for their sakes I sanctify Myself that they also may be
sanctified in the Truth," xvii. 17, 19. Hence it is evident, that
it is the Lord who sanctities man, spirit and angel, because
He alone is holy, Apoc. xv. 4; and that they are holy in such a
degree, as they receive of the Lord, that is, as they receive of
faith and love to Him from Him.

9821. " That he may perform the office of the priesthood to
Me " — that hereby is signified a representative of the Lord,
appears from what was shown above, n. 9809.

9822. " And these are the garments which they shal.
make " — that hereby are signified Divine Truths in the spiritual
kingdom in their order, appears from the signification of the
garments of Aaron, as denoting the spiritual kingdom adjoined
to the celestial kingdom, see above, n. 9814. The reason why
they denote Divine Truths there is, because garments signify
truths, see ». 5954, 9212, 9216, and that kingdom is called the
spiritual kingdom from the Divine Truths there ; for there are
two kingdoms into which heaven is distinguished, the celestial
kingdom and the spiritual kingdom ; in the celestial kingdom
good has rule, and in the spiritual kingdom truth, both from
the Lord ; and since the garments of Aaron represented the
latter kingdom, and those garments were an ephod, a robe, and
a waislcoat, therefore by them are signified Divine Truths there
in their order.

9823. " A breast-plate " — that hereby is signified Divine
Truth shining forth from Divine Good, appears from the sig-
nification of a breast-plate, as denoting Divine Truth shining
forth from Divine Good, in tiiis case in ultimates progressively
from inmost things in the heavens ; for the ephod, on which
was that breast-plate, represented the ultimates of the spiritual
kingdom, consequently the ultimates of heaven. The reason
why the breast-plate has this signification is, because it was
tied over the breast where the heart is, and was filled with

494

EXODUS.

[Chap, xxviii.

precious stones, and the heart corresponds to celestial good,
which is the good of love to the Lord from the Lord, and the
twelve precious stones correspond to Divine Truths thence
derived ; hence by the breast-plate in the supreme sense is
61'gnified Divine Truth shining forth from the Divine Good of
the Lord. That the heart corresponds to celestial good, or to
the good of love to the Lord from the Lord, see n. 170, 172, 176,
3635, 3883 to 3896, 7542, 9050, 9300, 9494 ; and that the twelve
precious stones correspond to Divine Truths which are from the
Divine Good, will be seen in what follows of this chapter,
where this breast-plate is amply described, and is called the
breast-plate of judgment, and urim and thummim, from the
twelve precious stones with which it was filled. That it was
tied upon the breast where the heart is, is manifest from the
description of it below, where it is plainly said in these words,
" Aaron shall carry the names of the sons of Israel in the
breast-plate of judgment on his heart," verse 29 : and again,
" They shall be on the heart of Aaron in his entering-in before
Jehovah, and Aaron shall carry the judgment of the sons of
Israel upon his heart before Jehovah continually," verse 30.
That judgment denotes also the Divine Truth proceeding from
the Divine Good of the Lord, will be seen in what follows.

9824. " And the ephod " — that hereby is ^signified Divine
Truth there in the external form into which interior things
close, appears from the signification of an ephod, as denoting
Divine Truth in an external form ; the reason why this is sig
nified by an ephod is, because by the garments of holiness of
Aaron were represented Divine Truths in the spiritual kingdom
in their order, see above, n. 9822 ; and the ephod was the out-
ermost of three garments, for the garments of the priesthood of
Aaron were the ephod, the robe, and the broidered waistcoat.
That which is outermost not only contains the interiors, but the
interiors also close into it. This is the case in the human body,
consequently also in the heavens, to which the things which are
of the human body correspond. The case is similar too with
truths and goods, for the latter and the former make the hea-
vens. Inasmuch as the ephod represented what was most ex-
ternal of the Lord's spiritual kingdom, therefore it was holy
above the rest of the garments, and in it was the breast-plate, in
which was the urim and thummim, whereby answers were given
from the Divine [being or principle]. The reason why what is
most external is more holy than things internal is, because what
is external contains all interior things in their order, and [keeps
them together] in form and in connexion, insomuch that if the
external were removed, internal things would be dissipated, for
internal things not only close therein, but also are together
there. That this is the case may be known to those who know
how the case is with things successive, and with things simulta

9824.J

EXODUS.

495

neous, namely, that things successive, which proceed and follow
together in their order, still also present themselves together in
things ultimate. Thus in the example of end, cause, and effect ;
the end is first in order, the cause is second, and the effect is
last; thus also they successively make progress, but still in the
effect, which is the last, the cause is presented together, and the
end in the cause ; hence the effect is the complement [or com-
pletion], in which interior or prior things are also gathered to-
gether and make their abode. The case is the same with will-
ing, thinking, and doing, as appertaining to man ; to will is the
first, to think is the second, and to do is the last ; which also is
the effect wherein things prior or interior together exist, for so
far as doing contains in it what man thinks, and what he wills,
so far interior things are kept together in form and in connexion ;
hence it is that it is said in the Word that man is to be judged
according to his doings, or according to his works, which sig-
nifies that he is to be judged according to his thinking and
willing, for these are in his doings as the soul in its body. In-
asmuch now as interior things present themselves together in
what is ultimate, therefore, as was said, the ultimate, if the order
be perfect, is accounted holy above the interior things, for the
holiness of the interior things is there complete. Inasmuch as
interior things are together in ultimates, in like manner, accord-
ing to what was said, as man's thinking or willing, and in spi-
ritual things, as his faith and love are in his doings or works,
therefore John was beloved of the Lord above the rest of the
disciples, and lay at his breast. John xiii. 23 ; chap. xxi. 20, 22 ;
by reason that that disciple represented works of charity,see pre-
face to chap, xviii. and to chap. xxii. of Gen. also n. 3934 : hunce
also it is evident why what is external or ultimate, which is in
perfect order, is holy above internal things viewed singly, for
the Lord, when in what is ultimate, is together in all things, and
when He is in that [ultimate], interior things are kept together
in their order, connexion, and form, and under government
and guidance at pleasure. This is the arcanum which is meant,
n. 9360, which see. This now is the reason why the ephod,
inasmuch as it was representative of what is ultimate in the
Lord's spiritual kingdom, was accounted more holy than the
rest of the garments of the priesthood ; wherefore the ephod
was the principal priestly clothing, and was made of threads of
gold in the midst of blue, of purple, of scarlet double-dyed,
and of fine linen woven together, Exod. xxxix. 3 ; but the rest of
the priests had ephods of linen, 1st Sam. ii. 18 ; chap. xxii. 18 ;
and on this account the ephod was taken for all the clothing of
a priest, and he was said to carry an ephod, by which was
signified that he was a priest, 1st Sam. ii. 28 ; chap. xiv. 3 ; on
this account also the breast-plate was tied to the ephod, and
answers were given by the urim and thummim there, by reason

496

EXODUS.

[Chap, xxviii

that this clothing was a representative of what is ultimate in the
Lord's spiritual kingdom, and Divine answers are presented
in ultimates, for they pass successively through all interior
things, and are there dictated, because they close there ; t'.iar
answers were given, when they [the priests] were clothed with
an ephod, is manifest from 1st Samuel xxiii. 6 to 13 ; and chap,
xxx. 7, 8. And also in Hosea, " Many days the sons of Israel
shall sit without a king, and without a prince, and without a
sacrifice, and without a statue, and without an ephod and tera-
phim, iii. 4; where teraphim signify Divine answers, for by
them they were formerly given, Zech. x. 2. Ephod also in the
original tongue has its name from concluding [or keeping close
together] all interior things, as is evident from the signification
of that expression, Exod. xxix. 5, and Levit. viii. 7.

9825. " And a robe" — that hereby is signified the Divine
Truth there in the internal form, appears from the signification
of a robe, as denoting the middle of the spiritual kingdom, thus
the truth itself which is there, for by the garments of Aaron
was represented the Lord's spiritual kingdom, n. 9814, thus the
truths which are there in their order, n. 9821 : and whereas
that kingdom is distinguished into three degrees, the inmost, the
middle, and the outermost, therefore by a robe is signified that
which is in the middle of that kingdom. The reason why
that kingdom is distinguished into three degrees is, because the
inmost there communicates with what is celestial, and the
outermost with what is natural, and the middle thus partake>
equally of both ; to the intent also that any thing may be perfect
it must be distinguished into three degrees ; this is the case
with heaven, and with goods and truths therein ; that there are
three heavens, is a known thing, consequently three degrees
of goods and truths there ; every heaven also is distinguished
into three degrees, for its inmost must communicate imme-
diately with what is superior, its external with what is in-
ferior, and the middle thus, by means of the inmost and
the external, with both, hence is its perfection. The case
is similar with the interiors of man, which in general are
distinguished into three degrees, namely, into what is celes-
tial what is spiritual, and what is natural ; in like manner
each of these into its th.-ee degrees ; for man who is in
the good of faith a id love to the Lord, is a heaven in the least
form corresponding to the greatest, see n. 9279 ; so also it is
in all things of nature. That the natural principle of man is
distinguished into three degrees, seen. 4570; ana in general all
his interiors and exteriors, n. 4154. The ground and reason of
this is, because every where there must be end, cause, and effect;
the end must be inmost, the cause the middle, and the effect
the ultimate, that a thing may be perfect : hence it is that three
\n the Word signifies what is complete from beginning to end.

9825.J

EXODUS.

497

n. 2788, 4495, 7715, 9198, 9488, 9489. From these con-
siderations it may be known why the garments of holiness of
Aaron were an ephod, a robe, and a waistcoat ; and that the
ephod represented the external, the robe the middle, and the
waistcoat the inmost of the spiritual kingdom. Inasmuch as the
robe represented the middle in the spiritual kingdom, and the
middle partakes of both, therefore it is representatively taken
for that kingdom itself, as in book 1st of Samuel, " Samuel
turned himself to go away, but Saul laid hold of the skirt of his
robe, and it rent ; whence Samuel said, Jehovah shall rend the
kingdom of Israel from upon thee to-day, and will give it to
thy companion, who is better than thee," xv. 27, 28 ; from
these words it is evident, that the rending of the skirt of
Samuel's robe signified the rending of the kingdom of Israel
from Saul, for the kingdom of Israel signifies the Lord's spi-
ritual kingdom, see n. 4286, 4598, 6426, 6637, 6862, 6868,
7035, 7062, 7198, 7201, 7215, 7223, 8805 : in like manner in the
same book, " David cut off the skirl of the robe of Saul privily ;
and when he showed it to Saul, Saul said, Now I know that
reigning thou wilt reign, and the kingdom of Israel shall stand
firm in thy hand," xxiv. 4, 5, 6, 16, 20. When Jonathan also
entered into a covenant with David, he put off the robe from him-
self and gave it to David, even to the sword, the bow, and the

firdle, 1 Sam. xviii. 3, 4 ; by which was represented that
onathan, who was the heir, abdicated the kingdom of Israel
and transferred it to David. Inasmuch as a robe represented
the spiritual kingdom, so likewise it represented the truths of
that kingdom in general ; the truths of that kingdom are what
are called spiritual truths, which are in the intellectual part of
man ; these are signified by robes in Ezekiel, " All the princes
of the sea shall descend from off their thrones, and shall cast
away their robes, and shall put off the garments of their needle-
work," xxvi. 16. The subject here treated of is concerning Tyre,
by which are signified the knowledges of good and truth, n. 1201;
their vastation in the church is there described ; the robes which
they shall cast away are the truths of faith which are in the in-
tellectual part, but the garments of needle-work are scientific
truths, which are in the natural principle, n. 9688. The reason
why the former truths are signified is, because in the Lord's spi-
ritual kingdom truth reigns, which is of the understanding, but
in the celestial kingdom, good, which is of the will. And in
Matthew, "The scribes and pharisees do all their work that
they may be seen by men, they enlarge the borders of their
robes," xxiii. 5 ; where to enlarge the borders of rubes denotes
to speak truths magnificently, only to be heard and seen by
men. That such things are signified by a robe, will still better
appear from its description in what follows of this chapter-
verses 31, 32, 33, 34, 35.

vol. ix. 32

498

EXODUS.

[Chap, xxviii.

9826. " Aud a checkered waistcoat " — that hereby is signi-
fied the Divine Truth there inmostly proceeding from the
Divitie celestial [principle], appeal's from the signification of a
waistcoat, as denoting truth natural, but when concerning
Aaron, whose garments represented the truths of the Lord's
spiritual kingdom, n. 9814, 9826, a waistcoat denotes the in-
most Divine Truth in that kingdom, thus which proximately
proceeds from the Divine celestial [principle], which is the
Divine Good of the Lord in the inmost heaven ; that such
things are signified by waistcoats, see n. 4677. For there are
three heavens ; the inmost, which is called celestial ; the middle,
which is spiritual ; and the last, which accedes to what is natu-
ral. In the inmost heaven reigns the good of love to the Lord,
in the middle the good of chanty towards the neighbor, and
in the last the good of faith. Those heavens are most distinct
one from the other, insomuch that he who is in one, cannot in
any wise pass into another; to the intent that they may be one
heaven, they are conjoined by intermediate angelic societies ;
thus one heaven proceeds from another. Since, therefore, the
garments of Aaron represent the spiritual heaven, and thus
truths there iu their order, it is evident that by the inmost
garment, which is called a checkered waistcoat, is represented
the inmost truth there proceeding immediately from the Divine
celestial [principle] ; it is said to be checkered, because it was
woven, as is manifest from what follows in the book of Exodus,
" They made waistcoats of fine linen, the work of the weaver,
for Aaron and for his sons, ' chap, xxxix. 27. The reason why
it was of fine linen was, that truth from a celestial origin
might be represented ; that this truth is signified by fine linen,
see n. 9469.

9827. " And a mitre " — that hereby is signified intelligence
and wisdom, appears from the signification of a mitre, as de-
noting intelligence and wisdom. The reason why a mitre has
this signification is, because it is a covering of the head, and
by the head are signified the interiors of man, which are of
intelligence and wisdom, n. 9656. All clothing derives a sig-
nification from that part of the body which it covers ; as the
clothing which covers the breast as a breast-plate, which covers
the loins as breeches, which covers the feet as stockings, which
covers the soles of the feet, so likewise which covers the head,
as a mitre, a turban, a cap. That this is the case, is manifest
from representatives in the other life, where, when wisdom and
intelligence is taken away from spirits, as is the case when
angelic societies are removed from them, on such occasions
the covering of the head appears to be taken away from them,
the consequence of which is that they become stupid, and
without any perception of truth and good, and afterwards, as
intelligence and wisdom return, the head is again covered;

9826—9828.]

EXODUS.

499

but tlio clothings of the head there do not signify so much the
wisdom which is of good, as the intelligence which is of truth ;
but the mitre, which belonged to Aaron, signifies also wisdom,
inasmuch as it was of fine linen, and the crown of holiness
was set upon it, which was a plate of pure gold, on which was
engraven Holiness to Jehovah, treated of in what follows of
this chapter, verses 37, 39; also Exod. xxix. 6; chap, xxxix.
28. But the mitre of linen, and the rest of the garments of
linen, which also belonged to Aaron, signified the intelligence
which is of truth, but not the wisdom which is of good ; con-
cerning those garments, and concerning that mitre, see Levit.
xvi. 4 ; Ezek. xliv. 18 ; for linen signifies truth in the natural
principle of man, n. 7601, thus a mitre of linen denotes natural
intelligence. They who do not know how the case is with
representatives and correspondences, can hardly be led to
believe that such things are signified ; but let them consider
that spiritual things are perceived in heaven, in the place of
natural things, thus in the place of a mitre, and in general in
the place of garments, such things as are of intelligence and
wisdom, also of faith and love, in general which are of truth
and good, for the former and the latter are spiritual things ;
for heaven is a spiritual world. Let them consider also, that
the garments of Aaron were described and commanded by
Jehovah on Mount Sinai, and that thus in singular things there
is a Divine celestial [principle] which is therein, and which
is unfolded only by knowledges concerning correspondences
and representatives.

9828. "And a belt" — that hereby is signified a common
bond, that all thing may look to one end, appears from the
signification of a belt, or girdle, as denoting a common bond,
for it collects, concludes, holds together in connexion, and
secures all interior things, which without it would be loosened
and dispersed. The reason why it is a common bond for the
purpose of all things looking to one end is, because in the spi-
ritual world the end respected bears rule, insomuch that all
things there maybe called ends; for the kingdom of the Lord,
which is the spiritual world, is a kingdom of uses, and uses
there are ends, thus it is a kingdom of ends. But ends there
succeed each other, and are also consociated in various order ;
the ends which succeed are called middle ends, but the ends
which consociate are called consociate ends. All those ends
are so mutually conjoined and subordinate, that they respect
one end, which is the universal of all ; this end is the Lord,
and in heaven, with those who receive, is love and faith in
Him ; love there is the end of all wills there, and faith is the
end of all thoughts, which are of the understanding. When
all and singular things respect one end, they are then kept in
inseparable connexion, and make one ; for they are under th«

500

EXODUS.

[Chap, xxviii.

aspect, government, and providence of the One, who bends all
to Himself according to the laws of subordination and of con-
sociation, and thus conjoins to Himself, and at the same time
also in such case to their associates mutually, and thereby con-
joins them one to another. Hence it is, that the faces of "all in
heaven are kept turned to the Lord, who is there the sun, and
thereby the centre of all aspects ; and what is wonderful, how-
soever the angels turn themselves, see n. 3638. And whereas
the Lord is in the good of mutual love, and in the good of
charity towards the neighbor, for He loves all, and by love
conjoins all, therefore also they are turned to the Lord, by look-
ing at their associates from that love. Those things therefore,
which are in ultimates, and collect and conclude that all and
singular things may be kept together in such connexion, were
represented by belts or by girdles, which are nothing else in
the spiritual world but goods and truths in ultimates or ex-
tremes, which conclude interior things. By girdles of the loins
were represented celestial goods, and by girdles of the thighs,
also of the breast, spiritual goods and truths in ultimates or
extremes. Such things are signified by girdles of the loins, in
the following passages : " Jehovah said to Jeremiah, buy foi
thyself a girdle of linen, and put it on thy loins, but thou shalt
not lead it through water. 7 bought therefore a girdle, and put
it on my loins. Then the word of Jehovah came to me, saying,
take the girdle, and go to Euphrates, and hide it in a hole of the
rock. At the end of many days I went to Euphrates, and took
again the girdle, and behold it was marred, it was not profitable
for any thing. Then said Jehovah, this evil people refuse to
hear My words, and have gone after other gods ; therefore they
6hall be as this girdle, which is not profitable for any thing."
Jer. xiii. 1 to 12. In this passage, by a girdle of linen, in the
spiritual sense, is meant the good of the church, which concludes
and keeps together in connexion the truths there; because the
good of the church, at that time was none, and hence truths
were dissipated ; therefore it is said that it should not be led
through the water, for water is truth purifying, and thereby re-
storing. The hole of the rock, in which it was hid, is truth fal-
sified ; Euphrates, is the extension and boundary of things ce-
lestial, which are of good in its ultimate. He who does no)
know what the quality of the Word is, may imagine that thw
above passage is only a comparison of the people and of their
corruption with the girdle and its corruption; but in the Word
all comparisons and metaphorical expressions are real correspon-
dences, see n. 3579, 8989. Unless singular things in the above
passage corresponded, it would not in any wise have been com-
manded, that the girdle should not be led through t he water
that it should be put upon the loins, that the prophet should go
to Euphrates, and should there hide it in a hole of the rock. It

9828.J

EXODUS.

501

is said that the girdle should he put upon the loins, because the
loins from correspondence signify the good of celestial love, n.
3021, 4280, 5050 to 5062 ; thus the putting the girdle upon the
loins denotes conjunction with the Lord by the good of love
through the medium of the Word. That a girdle denotes good
terminating and conjoining, is evident also from Isaiah, "There
shall go forth a rod from the trunk of Jesse, justice shall be
the girdle of His loins, and truth the girdle of His thighs" xi. 5 ;
speaking of the Lord, where justice, which is the girdle of
the loins, denotes the good of His love, which protects heaven
and the church. It is said of the sons of Israel, when they did
eat the passover, that their loins were girded, Exod. xii. 11 ;
which signifies that thus all things were in order, and prepared
to receive good from the Lord, and to act, n. 7863; hence it
is that they are said to be girded, who are prepared, as also
concerning the seven angels in the Apocalypse, " The seven
angels went forth, having the seven plagues from the temple,
clothed in white and shining linen, and girded about the
bf( asts with a golden girdle, xv. 6. It is said concerning
Elias, that he was a hairy man, and girt with a girdle of
leather about his loins, 2nd Kings i. 8. In like manner con-
cerning John, " John had clothing of camel's hair, and a
leathern girdle about his loins," Matt. iii. 4. The reason why
Elias and John were so clothed and girded was, because each
represented the Word ; hence their garments denote the Word
in the external sense, which is natural, for hairs denote what is
natural, n. 3301, 5247, 5569 to 5573. Camels denote com-
mon scientifics in the natural principle, n. 3048, 3071, 3143,
3145. Leather and a skin signify what is external, n. 3540, thus
a leathern girdle signifies that which collects, concludes, and
keeps together in connexion things interior. That Elias repre-
sented the Word, see preface to chap, xviii. Gen. and n. 2762,
5247. In like manner John the Baptist, n. 9372.' Inasmuch
as truths and goods are loosened and dissipated by evil deeds,
therefore it is said of Joab, when he slew Abner by treachery,
that he gave the bloods of war in his girdle which was on his
loins, 1st Kings ii. 5 ; by which is signified that he dissipated
and destroyed them; wherefore when truths are dissipated and
destroyed, it is said, that in the place of a girdle shall be a
rent, and in the place of entwined work, baldness, Isaiah iii.
24 ; speaking of the daughters of Zion, by whom are signified
the goods which are of the Celestial Church ; a rent in the
place of a girdle denotes the dissipation of celestial good. It is
said also of Aholiba, which is Jerusalem, in Ezekiel, " That
when she had seen men painted upon a wall, the images of the
Chaldeans painted with vermilion, girded with girdles on the
loins, she loved them," xxiii. 14, 15 ; by which are signified
truths profaned; for the Chaldeans are those who in exter-

502

EXODUS.

[Chap, xxviii.

rials profess truths, but in internals deny them, thus profane ;
men painted on the wall are appearances of truths in externals ;
in like manner images painted with vermilion. The girdles,
with which they were girded on the loins, denote the goods
which they feign, that truths may thence be believed. From
these considerations it may now be manifest what girdles, which
tied together the garments into one, signified in the representa-
tive church. But that such things were signified, the natural
man can hardly be brought to believe, by reason that he can
hardly reject the natural idea concerning girdles, and in general
concerning garments, and in its place assume the spiritual idea,
which is that of good keeping truths together in connexion ; for
the natural [thing or object], which appears before the sight,
keeps the mind fixed in itself, and is not removed, unless the
intellectual sight can be elevated even into the light of heaven,
and man thus think almost abstractedly from natural things,
which, when it is the case, the spiritual things, which are of
the truth of faith and of the good of love, imperceptible to the
mere natural man, enter.

9829. "And they shall make garments of holiness for Aaron
thy brother and his sons" — that hereby is signified thus a repre-
sentative of the spiritual kingdom adjoined to the celestial king-
dom, appears from what was shown above, n. 9814.

9S30. " That he may perform the office of the priesthood to
Me " — signifies the representative of the Lord, as above, n. 9809,
9810.

9831. Verses 5, 6, 7, 8. And they shall take gold, and
blue, and purple, and scarlet double-dyed, and fine linen. And
they shall make an ephod of gold, of blue and purple, of saw h I
double-dyed, and fine linen woven together, tlie work of the con-
triver. The two shoulders shall be joined together to it at its two
extremities, and it shall be joined together. And the girdle of his
ephod, which is upon it, according to the work thereof, shall be
from it, of gold, of blue, and purple, and scarlet double-dy< d,
and fine linen woven together. And they shall take gold, sig-
nifies good universally reigning. And blue, and purple, and
scarlet double-dyed, and fine linen, signifies the good of charity
and of faith, And they shall make an ephod of gold, of blue
and purple, of scarlet double-dyed, and tine linen woven to-
gether, signifies the external of the spiritual kingdom derived
from that good. The work of the contriver, signifies from the
intellectual principle. The two shoulders shall be joined to-
gether to it at its two extremities, and it shall be joined together,
signifies the preservation of good and truth on all sides for ever
with all aid and ability by unition of every mode. And the
girdle of his ephod which is upon it, signifies external colliga-
meut. According to the work thereof it shall be from it, sig-
nifies what is similar and continuous from the external of th«

9829— 9833. J

EXODUS

503

spiritual kingdom. Of gold, of blue, and purple, and scarlet
double-dyed, and fine linen woven together, signifies thus
from the good which is of faith and which is of charity in ex-
ternals.

9832. " And they shall take gold " — that hereby is signified
good universally reigning, appears from the signification of
gold, as denoting the good of love, see n. 113, 1551, 1552.
5658, 6914, 6917, 9490, 9510. That it denotes universally
reigning, is signified by the gold being interwoven every where
in the ephod, as is manifest from what follows in this book,
" They heat out plates of gold, and he cut [them] into threads
to work them in the midst of the blue, and in the midst of the
purple, and in the midst of the scarlet double-dyed, and in the
midst of the fine linen," Exod. xxxix. 3. What universally
reigns is what has dominion, and thus what is in all and singu-
lar things, see n. 5949, 6159, 7648, 8067, 8853 to 8865. The
reason why the gold was interwoven every where was, because
by the garments of Aaron was represented the spiritual heaven,
n. 9314, and in that heaven, as also in the rest, good reigns ; in
the inmost heaven the good of love to the Lord, in the middle
the good of charity towards the neighbor, and in the ultimate
the good of faith. But the truth, which is of faith, introduces
to good, and is afterwards produced from good. Hence it is
evident that man is not in heaven, until he is in good ; if he
be only in the truths, which are called truths of faith, he
stands only before the gate, and if from those truths he respect
good, he enters into the threshold ; but if from those truths he
does not respect good, he does not see heaven, not even from
afar. It is said that man is not in heaven until he is in good,
inasmuch as man, whilst he is in the world, ought to have
heaven in himself, that he may enter after death, for heaven is
in man, and is given of mercy to those who suffer themselves
to be introduced by the truths of faith into charity towards the
neighbor, and into love to the Lord, that is, into good,
whilst they live in the world. That man is not in heaven,
until he is in a state to be led of the Lord by good, see n.
8516, 8539, 8722, 8772, 9139. By good is meant the good
of life, and the good of life consists in doing good from willing
good, and to will good is from the love, for what a man loves
that he wills.

9833. " And blue, and purple, and scarlet double-dyed, and
fine linen " — that hereby is signified the good of charity and of
faith, appears from the signification of blue, as denoting the
celestial love of truth, see n. 9466 ; and from the signification
of purple, as denoting the celestial love of good, see n. 9467 ;
and from the signification of scarlet double-dyed, as denoting
spiritual good, see n. 4922, 94(38 ; and from the signification
of fine linen, as denoting truth from a celestial origin, see n.

604

EXODUS.

[Chap, xxviii.

5319, 9469 ; thus they together signify the good of love and of
aith, but in this case the good of charity and of faith, because
they are predicated of the spiritual kingdom, n. 9814. This
signification of blue, of purple, of scarlet double-dyed, and
fine linen, as denoting the things that are of love or charity
and which are of faith, originates in those colors ; for the
colors which appear in heaven derive their origin from the
light of heaven, which light is the Divine Truth proceeding
from the Lord, from which [truth] comes all intelligence and
wisdom, hence the variegations of that light, which before
the external sight appear there as colors, are variegations of
intelligence and wisdom derived from the truths and goods
which are of faith, of charity, and of love; see n. 1042, 1053,
1624, 3993, 4530, 4677, 4741, 4742, 4922, 9466 ; and that
colors there, so far as they partake of red, so far signify good,
but so far as they partake of white, so far they signify truth,
n. 9467.

9834. " And they shall make the ephod of gold, of blue and
purple, of scarlet double-dyed and fine linen woven together"
. — that hereby is signified the external of the spiritual kingdom
derived from that good, appears from the signification of an
ephod, as denoting the external of the spiritual kingdom, see
n. 9824 ; and from the signification of gold, as denoting good,
in this case the good universally reigning, see above n. 9S32 ;
and from the signification of blue, of purple, of scarlet double-
dyed, and of tine linen woven together, as denoting the good of
charity and of faith, see just above, n. 9833 ; therefore it is
derived from that good.

9835. " Tli e work of a contriver " — that hereby is signified
from the intellectual principle, appears from the signification
of a contriver, as denoting the intellectual principle, see n.
9598, 96S8, the work therefore of a contriver denotes what is
thence derived. The reason why a contriver denotes the intel-
lectual principle is, because thought is of the understanding
[or intellect] as the affection which is of love is of the will.
A contriver in the internal sense signifies the same with thought,
for in the internal sense the person is not attended to, but the
thing itself, and a contriver involves person. That this is the
case, see n. 5225, 5287, 5434, 8343, 8985, 9007. It may be
expedient briefly to say what is signified by its being derived
from the intellectual principle. The subject here treated of is
concerning the Lord's spiritual kingdom, and this kingdom as
to all truths and goods which are therein, belongs to the intel-
lectual part, but those things which are of the Lord's celestial
kingdom, belong to the will part ; for there are two [things or
principles] to which all things in the universe have reference,
good and truth, on which account there are in man two facul-
ties, the will and the understanding; the will is for the sake ol

9834— 9836.J

EXODUS.

505

good, and the understanding for the sake of truth, for the
will receives good, and the understanding truth. The case is
similar in the heavens, where there are two kingdoms, the
celestial and the spiritual ; the celestial kingdom is for the sake
of the reception of good, and the spiritual kingdom for the sake
of the reception of truth ; and whereas the universal heaven
corresponds to all things appertaining to man, and on this ac-
count heaven before the Lord is as one man, who thus also has
two faculties, will and understanding ; his will is in the celestial
kingdom, and his understanding in the spiritual kingdom.
Now whereas the spiritual kingdom is represented by the gar-
ments of Aaron, and in that kingdom is the intellectual prin-
ciple of heaven, hence it is that by the work of a contriver
is signified the intellectual principle. That the universal heaven,
by virtue of correspondence with all and singular the things
appertaining to man, is as one man, and is called the Grand
Man, 6ee in the passages cited, n. 9276 towards the end.
That goods and truths appertaining to those who are in theLord's
spiritual kingdom, are inscribed on their intellectual part, but
with those who are in the celestial kingdom on the will part,
6ee also in the passages cited, n. 9277, 9596.

9836. "The two shoulders shall be joined together to it a<
the two extremities, and it shall be joined together " — thav
hereby is signified the preservation of good and truth on all
sides and for ever by every aid and ability by unition of every
mode, appears from the signification of shoulders, as denoting
all strength and ability, see n. 10S5, 4931 to 4937 ; but to
put on the shoulders, and to carry upon them, as is said in
what follows concerning the two onyx stones, on which were
engraven the names of the sons of Israel, denotes the preserva-
tion of good and truth for ever. For by the names of the sons
of Israel are signified all goods and truths in the complex, on
which subject we shall speak presently ; and from the signi-
fication of being joined together and being conjoined, as
denoting all manner of unition, and from the signification of
the two extremities, as denoting on all sides, see n. 8613.
The case herein is this ; by the ephod, as was shown above,
was represented the external of the Lord's spiritual kingdom,
thus by the rings of its shoulders, on which were set the two
onyx stones with the names of the sons of Israel, was repre-
sented the perpetual preservation of good and truth ; and by
the conjunction of the ephod on the shoulders, and also before
the breast and behind the back, all manner of unition. Hence
it may be manifest, what is signified by the things which follow
concerning the shoulders and concerning the engravings there,
namely, the preservation of good and truth for ever by every aid
and ability, thus the preservation of the heavens. Those stones,
with the names of the sons of Israel, were set on the shoulders

506

EXODUS.

[Chap, xxvui.

of the ephod, by which was represented the external of the spi-
ritual kingdom, by reason that all preservation depends on the
6tate of ultimates, for all interior things there close, and forma
plane there, in which they may subsist ; ultimates are as the soles
and thefeet,on which the whole body rests,and also as the hands
and arms, by which the body exercises its powers ; the forces
of the body are also transferred thither. Hence also it is, that
the hands and arms, also the soles and the feet, correspond to
the ultimates of heaven. That power and strength consist in ul-
timates, was represented in the Ancient Church by the hair ap-
pertaining to the Nazarites, in which consisted their strength, as
is evident from Samson, Judges chap. xiv. xv. xvi. ; also sanctity,
n. 3301 ; that the hair, which was the Nazariteship appertaining
to them, corresponds to the ultimates of good and truth, or to
good and truth in ultimates, see n. 3301, 5247, 6437. That
in ultimates there is power, and also the preservation of things
interior in their state, may be understood by those who know
how the case is with things successive and thence simultaneous
in nature, namely, that things successive at length form in ulti-
mates what is simultaneous, in which they are collaterally in
similar order ; wherefore things simultaneous, which are ulti-
mate, serve tilings successive, which are prior, for correspond-
ing supports on which they may lean, and thus by which
they may be preserved together. That shoulders signify all
force and power in resisting, breaking and acting, is manifest
from Ezekiel, " Ye push with side and shoulder, and strike with
your horns all the inhrm sheep, until ye have dispersed them
abroad," xxxiv. 21. Again in the same prophet, " Egypt is a
staff of reed to the house of Israel ; when they held thee in the
hand, thou wast broken, and piercedst through every shoulder,"
xxix. 6, 7 ; where to pierce through every shoulder denotes to
deprive of all power of comprehending truths ; Egypt is the
perverse scientific principle, which deprives. And in Zechariah,
"They refused to hearken and have given a refractory should, er,"
vii. 11 ; to give a refractory shoulder denotes to resist. And
in David, "They have thought an evil device, they ha/e not
prevailed, since thoushalt set tfie shoulder to them," Psanii xxi.
11, 12; where to set the shoulder to them, denotes also to
resist, thus denotes power. That the shoulder denotes power,
is evident from representatives in the other life, where they who
resist are seen to oppose the shoulder. That to set upon shoulders
and to can%y is to preserve in a state of good and truth for ever
by every aid and ability, is manifest from Isaiah, " The nations
shall bring thy sons in the bosom, and shall carry thy daughters
upon the shoulders," xlix. 22. The subject treated of in this
passage is concerning a New Church ; and by sons are signified
truths, and by daughters goods; to carry on the shoulder de-
notes to preserve them. Ilie preservation of good in its stat6

9837— 9839.J

EXODUS.

507

was also represented by the sons of Israel, when they went forth
out of Egypt, carrying dough on the shoulder, Exod. xii. 34 ;
and by the sons of Kohath carrying the service of the sanctuary
upon the shoulder, Numb. vii. 9. Hence it is that the Lord, whc
spoke by correspondences, said of the lost sheep, when it was
found, thai he put it on his shoulder rejoicing, Luke xv. 5 ; the
sheep lost and found is the good appertaining to the man who
repents. Inasmuch as this was signified by carrying on the
shoulder, therefore it is also said of gold and silver, which they
love and preserve, that they carry them on their shoulders, Isaiah
xlvi. 7; that to carry denotes also to keep together in its state,
see n. 9500. From these considerations it is evident what was
signified by the names of the sons of Israel, engraven on two
onyx stones, being set on the shoulders of the ephod, and by
its being said, that Aaron shall bear to carry them on his two
shoulders for remembrance, verse 12. That to carry on the
shoulder, when subjection is treated of, signifies service, see
Gen. xlix. 15 ; Psalm lxxxi. 6 ; Isaiah ix. 4 ; chap. x. 27 ; Matt,
xxiii. 4 ; Zeph. iii. 9. But when the subject treated of is con
cerning rule, that it signifies the highest power, see Isaiah ix.
6 ; chap. xxii. 22.

9837. " And the girdle of his ephod which is upon it " —
that hereby is signified external colligameut, appears from the
signification of a girdle, as denoting a common bond, by which
interior things are held together in connexion, see above, n.
9828, thus a colligament. The reason why it is an external
colligament, is because by the ephod is signified the external
of the spiritual kingdom, n. 9824.

9838. " According to the work thereof shall be from it " —
that hereby is signified what is similar and continuous from the
external of the spiritual kingdom, appears from the significa-
tion of according to the work, as denoting what is similar,
for what is according to the work of another is similar to it ;
and from the signification of being from it, as denoting what
is continuous, for that which is from another thing, is not
only similar to it, but is also continuous from it. The reason
why it signifies what is continuous from the external of the
spiritual kingdom is, because what is continuous from the
ephod is meant, and by the ephod is signified the external of
the spiritual kingdom, n. 9824.

9839. " Of gold, of blue, and purple, and scarlet double-
dyed, and fine linen woven together — that hereby is signified
thus from the good which is of faith and which is of charity in
externals, appears from the signification of all those expressions
in sum, as denoting the good of faith and of charity, see n. 9687,
9833 ; the reason why it denotes in externals is, because by the
boni, which was to be woven together of gold, of blue, of
purple, of scarlet and fine linen, is signified an external bond
or colligament, n. 9837.

50*

EXODUS.

[Chap, xxviii.

9840. Verses 9 to 14. And thou shalt take two onyx stones,
and shalt engrave on them the names of the sons of Israel. Six
of their names shall be on one stone, and the remaining six
names on the other stone, according to their generations. With
the work of a workman of stone, with the engravings of a seal
thou shalt engrave the two stones on the names of the sons of
Israel : encompassed with sockets of gold thou shalt make them.
And thou shalt set the two stones on the shoulders of the ejphod,
stones of remembrance for the sons of Israel; and Aaron shall
bring their names before Jehovahon his two shoulders for a re-
membrance. And thou shalt make sockets of gold. And two little
chains of pure gold, from the borders thou shalt make them of
cord-work, and thou shalt give the little chains of cords upon the
sockets. And thou shalt take two onyx stones, signifies the
interior memory which is from the truths of faith that are
grounded in love. And thou shalt engrave on them the names
of the sons of Israel, signifies on which [memory] are impressed
the truths and goods of the spiritual kingdom as to all their
quality. Six of their names on one stone, signifies all the qua-
lity of truths derived from good. And the six remaining names
on the other stone, signifies the quality of truths productive of
good. According to their generations, signifies each in that
order in which it is begotten and proceeds one from the other.
With the work of a workman of stone, with the engravings of
a seal, thou shalt engrave the two stones on the names of the
6ons of Israel, signifies the celestial form of all truths in their
order in the memory from the good of love, thus things intellec-
tual therein according to arrangement from the will principle
with the regenerate. Encompassed with sockets of gold thou
shalt make them, signifies existence and subsistence from good.
And thou shalt set the two stones on the shoulders of the ephod,
signifies the preservation of good and truth by all endeavor
and ability. Stones of remembrance for the sons of Israel, sig-
nifies from mercy for ever to the spiritual kingdom. And Aaron
6hall bring their names before Jehovah on his two shoulders for
remembrance, signifies a representative of Divine preservation
of good and truth for ever out of mercy. And thou shalt make
sockets of gold, signifies continual existence and subsistence
from good. And two little chains of pure gold, signifies cohe-
rence with the good of the whole kingdom. From t he borders
thou shalt make them, signifies from the extremes by [or through]
which is influx. With cord-work, signifies the mode of conjunc-
tion. And thou shalt give the little chains of cords upon the
sockets, signifies conjunction with good from which truths are
derived, and thereby the preservation of the spiritual kingdom
by all endeavor and ability.

9841. " And thou shalt take two onyx stones " — that hereby
is signified the interior memory which is from the truths of

9840, 9841 .J

EXODUS.

509

faith that are grounded in love, appears from the signification of
stones, as denoting truths, see n. 114, 643, 1298, 3720, 6426,
8600, and of onyx stones, as denoting the truths of faith
grounded in love, n. 9476. The reason why they denote
the memory is, because on them were engraven the names
of the sons of Israel, and by engraving in stones is signified
the memory of things which are to remain ; as the engraving
or writing of the law on tables of stone, which, that they
signify those things which are impressed on the memory
and life, and thus which are to remain, see n. 9416. The
reason why engraving or writing on stones has such signi
fication is, because on the memory of man are impressed
truths, and those things which have the appearance of truth,
insomuch that it is composed of such things, and stones sig-
nify truths, and when there is engraving on them, they signify
the memory where truths are ; as engraving on the hands in
Isaiah, " Although these shall forget, yet will I not forget
thee ; behold I have engraven thee on the hands," xlix. 15,
16. Hence it is that those stones are called stones of remem-
brance for the sons of Israel, verse 12. The reason why onyx
stones, from the engraving in them, signify the interior memory
is, because those things which were engraven, which were the
names of the sons of Israel, signify spiritual truths, which will
be spoken of presently, and onyx stones signify such truths,
of such also the interior memory of man consists. That man
has two memories, the exterior and interior, and that the exte-
rior memory is natural, thus composed of such things as exist
in the world, but that the interior memory is spiritual, thus
composed of such things as are in heaven, see n. 2469 to 2494,
5212, 8067. The circumstance of stones on which is engraving,
denoting the memory on which truths are inscribed, originates
in representatives in heaven. Men, who after decease come into
the other life, and br'ng with them the truths of faith only ir
the natural or exterior memory, and not in the spiritual or inte
rior memory, appear to themselves, when they go forth, to
wander amongst stony rocks, and in forests ; but they who
bring with them the truths of faith in the spiritual memory also,
appear to themselves, when they go forth, to walk amongst
hills which are cultivated, and also in gardens. The reason is,
because the truths of the exterior or natural memory, which are
scieu titles, are of no life, unless they are at the same time in
the interior or spiritual memory, for the things which are in
this latter memory become things of life, inasmuch as the inte-
rior or spiritual memory is the book ot man's life, n. 2474, and
those things which are of life are represented in heaven by
gardens, olive-yards, vineyards, and by beds of roses and
shrubberies; and those things which are of charity by hills
abounding with such things, n. 6435 ; but those things which

510

EXODUS.

[Chap, xxviii.

are not of life are represented by rocks and brakes, which are
naked and rugged. It may be expedient briefly to say what
is meant by the truths of faith grounded in love. The truths of
faith grounded in love are those which love dictates, and thus
which derive from love their esse ; those truths are alive, be-
cause those things live which are derived from love. Hence the
truths of faith grounded in love are those which treat of love to
the Lord, and of charity towards the neighbor, for those are the
truths which love dictates. The whole Word is the doctrine of
such truths, for the Word in its spiritual sense treats solely of
such things as relate to the Lord and to the neighbor, thus love
to the Lord, and towards the neighbor, hence also the Word is
alive ; this is meant by what the Lord says, that on those two
precepts hang the law and the prophets, Matt. xxii. 34, 38 ;
where the law and the prophets denote the Word in its whole
complex. But the truths of faith grounded in love are not
naked knowledges of such things in the memory, and thence
in the understanding appertaining to man, but they are af-
fections of life appertaining to him, for the things which a
man loves, and thence does, are of his life. There are also
truths of faith which do not treat of love, but which onlv
confirm those things nearer or more remotely. These truths of
faith are called secondary truths ; for the truths of faith are ae
families and their generations in succession from one father;
the father of those truths is the good of love from the Lord and
thence to Him, thus is the Lord ; for whether we say the Lord,
or love from Him and thence to Him, it is the same thing ; for
love is spiritual conjunction, and has this effect, that He is
where love is, since love renders Him who is loved present in
itself.

9842. " And thou shalt engrave on them the names of the
eons of Israel " — that hereby is signified on which are impress-
ed the goods and truths of the spiritual kingdom as to all their
quality, appears from the signification of engraving ou stones,
as denoting to impress on the memory, see just above, n. 9841 ;
and from the signification of names, as denoting quality, see
n. 144, 145, 1754, 1896, 2009, 6674. And from the repre-
sentation of the 6ons of Israel, as denoting all the truths and
goods of the spiritual kingdom. By the son6 of Israel are
here meant the twelve tribes, inasmuch as these as to their
names were engraven on those stones, and by the twelve tribes
are signified all truths and goods in the complex, n. 3858,
3926, 3939, 4O60, 6335, 6337. And whereas from them is
the church or heaven, therefore by the sons of Israel is signi-
fied the church and spiritual kingdom of the Lord, u. 4_'^<;,
6637, 7836, 7891, 7996, 7997, 9340. From these considera-
tions it is evident, that by engraving on them the names of
the sons of Israel is signified impressing on the memory all the

9842— 9S45.]

EXODUS.

511

quality of the truths and goods of the spiritual kingdom, or the
truths and goods of that kingdom as to all quality.

9843. " Six of their names on one stone" — that hereoy is
signified all the quality of truths derived from good, appears
from the signification of the number six, as denoting all, see
n. 3960, 7973, 814S, in this case all truths derived from
good, of which we shall speak presently ; and from the
signification of names, as denoting quality, as just above,
n. 9442 ; and from the signification of on a stone, as denoting
impression on the memory, see also above, n. 9441. The
reason why it denotes all truths derived from good is, because
the two stones were those on which were engraven the names ot
the sons of Israel, and one stone was on the right shoulder, and
the other on the left shoulder ; and the things appertaining to
man, which are to his right hand, correspond to good from
which truths are derived, or to truths derived from good, and
those which are on the left correspond to truths productive of
good, see n. 9604, 9736 ; thus the names of the sons of Israel
inscribed on stone which was on the right shoulder signified
truth derived from good, and those on the left signified truths
productive of good.

9844. " And the six remaining names on the other stone" —
that hereby is signified all the quality of truths productive of
good, appears from what was said just above, n. 9843.

9845. " According to their generations " — that hereby is
signified each in that order in which it is begotten and proceeds
one from the other, appears from the signification of generations,
as denoting the things which are of faith and charity, or which
are of truth and good in the spiritual world, see n. 613, 2020,
2584, 6239. 9042, 9079 ; thus according to generations denotes
according to the order in which one thing is begotten and
proceeds from another, namely, good from truth, and truth from
good. For there are two states appertaining to the man, who
is generated anew by the Lord, the first state is of truth, and
the other of good ; when man is in the first state, he is led by
truths to good, but when he is in the second state, he is led by
good ; this latter state is the state of heaven appertaining to
man, for he is not in heaven until he is in good, see what was
shown above on this subject, n. 9832. From these considerations
it is evident what is signified by " According to the generations
of the sons of Israel." It is said in that order in which one
thing is begotten and proceeds from another, for as good is
begotten by truths, so afterwards it proceeds ; in like manner,
as truths are begotten from good, so afterwards they proceed ;
for they are begotten successively, and proceed afterwards in
that order in which they are successively born : but these ob-
servations are made for the use of those, who know how series
of things are produced successively.

512

EXODUS.

r Chap, xxnii.

9846. " With the work of a workman of stone, with the
engravings of a seal, thou shalt engrave the two stones on the
names of the sons of Israel" — that hereby is signified the ce-
lestial form of all truths in their order in the memory from the
good of love, thus things intellectual therein according to ar-
rangement from the will principle with the regenerate, appeal s
from the signification of a workman of stone, as denoting
the good of love, thus the will-principle of a regenerate person,
for this is from the good of love, for the will principle of a
regenerate person receives the good of love, and his intellectual
principle receives the truths of faith ; and from the signification
of the engravings of a seal, as denoting the celestial form of all
truths, such as is in the intellectual principle of a regenerate
person, for in that principle the truths of faith are arranged into
a celestial form ; hence it is that a regenerate man is a heaven
in a small image, see the passages cited, n. 9279 ; and that the
intellectual principle of a regenerate man corresponds to the
spiritual kingdom in heaven, and the will principle to the celes-
tial kingdom there, n.9835. Heuce it is evident what is the celes-
tial form of truths appertaining to man ; and from the signifi-
cation of engraving stones, as denoting to impress on the mem-
ory, see above, n. 9842, in this case such a form on the truths
which are there ; aud from the signification of the names of the
sons of Israel, as denoting truths and goods as to all qualify
in their order, see above, n. 9842, 9843, 9844, 9845. The
reason why by a workman of stone is signified the good of
love, or the will principle of a regenerate person, is, because
the good of love operates, and arranges truths into order
with man, during regeneration, and afterwards keeps them in
their order when he is regenerated ; for truths are created to
every similitude of good, and at its own disposal, thus at the
whole disposal of love, for good is of love : that this is the case,
is manifest from this consideration, that man acknowledges for
truths those which he loves, and thus he apprehends and ac-
knowledges truths according to his love, hence it is that truths
constitute the form of good. From this ground it may be known
how the Lord leads man by the truths of faith, or by faith,
namely, that He leads him by the good of love appertaining to
him ; and also how the Lord rules man likewise mediately, by
[or through] heaven ; for a regenerate man is a heaven in a
6mall image, as was 6aid above, wherefore since the Lord rules
heaven, he also rules 6uch a man at the same time.

9»47. " Encompassed with sockets of gold thou shalt make
them" — that hereby is signified existence and subsistence from
good, appears from the signification of gold, as denoting the
good of love, see n. 113, 1551, 1552, 5658, 6914, 6917, 9490;
hence to be encompassed with sockets of gold denotes to bo
continued from good, aud to derive existence, and because it

9S46— 9849.]

EXODUS.

513

denotes to derive existence, it denotes also to derive subsistence,
for from what any thing exists, by the same it must also subsist,
for subsistence is perpetual existence. The case with good and
truth is similar to that of gold with which a preciou3 stone is en-
compassed ; for good is as ground, and truths are as seeds there-
in, for truths are not born elsewhere than in good, and they also
flourish according to the quality of good.

9848. " And thou shalt set the two stones upon tbe shoulders
of the ephod " — that hereby is signified the preservation of good
and truth by all endeavor and ability, appears from what was
shown above, n. 9836.

9849. " Stones of remembrance for the sons of Israel " —
that hereby is signified out of mercy for ever to the spiritual
kingdom, appears from the signification of stones of remem-
brance on the shoulders of the ephod, as denoting the preserva-
tion of good and truth out of mercy for ever. That stones on
the shoulders denote the preservation of good and truth, is
manifest from what was shown, n. 9836, and that remembrance,
when concerning the Lord, denotes mercy, will be manifest from
what follows. And from the signification of the sons of Israel,
as denoting the Lord's spiritual kingdom, see above, n. 9842.
In the Word it is said of Jehovah, that is, of the Lord, that
He remembers, and that He does not remember, and by it is
signified, that in such case it is done from mercy, whether it be
preservation or deliverance ; in like manner as that He sees,
hears, knows, and that He does not see, does not hear, and
does not know, by which expressions also are signified com-
passions and non-compassions. The reason why it is so ex-
pressed is grounded in what passes in a similar way with man,
and in appearance ; for wheu man averts himself from the Lord,
as is the case when he does evil, then, because the Lord is to
his back, it appears to him as if the Lord does not see him,
does not hear and know him, neither remembers him, when yet
this is what appertains to the man, and hence from appearance
it is so expressed in the Word ; but the case is changed when
man turns himself to the Lord, as he does when he does well,
see the passages cited, n. 9306. Every one may know that re-
collection or remembrance cannot be predicated of the Lord,
inasmuch as things past and future in Him are eternal, that is,
are present from eternity to eternity. That to remember, when
concerning the Lord, denotes to have compassion, and thus to
preserve or deliver from a principle of mercy, is manifest from
the following passages, " Jehovah hath made known His salva-
tion, before the eyes of the nations He hath revealed his justice,
He hath remembered His mercy and His truth to the house of
Israel," Psalm xcviii. 2, 3. Again, " Jehovah hath remembered
us in our humility, because His mercy is for ever," Psalm cxxxvi.
23. Again " Remember not the sins of my childhood and my

vol. ix. 33

514

EXODUS.

[Chap, xxviii

prevarications, according to Thy mercy remember Thou me, be-
cause of Thy goodness, 0 Jehovah," Psalm xxv. 7. Again
" He remembered for them His covenant, and He repented from *
the multitude of His mercies," Psalm cvi. 45. Again, " He
hath made His wonders to be remembered, gracious and merciful
is Jehovah ; He hath given meat to them that fear Him, He
hath remembered Tor ever His covenant," Psalm cxi. 4, 5. Again,
" Remember not former iniquities, let Thy compassions prevent,"
Psalm lxxix. 8. And in Luke, " God hath accepted His servant
Israel, so that He remembered His mercy to do mercy with our
fathers, and to remember His holy covenants" i. 54, 72. And in
David, "What is man that Thou rememberest him" Psalm viii. 4.
Again, "Remember me, Jehovah, in the good pleasure of Thy
people," Psalm cvi. 4. Again, "Jehovah hath remembered us,
He blesseth," Psalm cxv. 12. And in the first book of Samuel,
"If respecting Thou wilt respect the misery of Thine handmaid,
and wilt remember me, neither wilt forget Thine handmaid," i.
11 ; the vow of Hannah the mother of Samuel, whom when
6he bare, it is said that Jehovah remembered her, verse 19, that
is, had respect to her misery, and showed mercy. In like
manner in several other passages, as Levit. xxvi. 42, 45 ; Numb,
x. 9 ; Isaiah xliii. 25 ; chap. xlix. 1 ; chap. lxiv. 9 ; Jer. xxxi. 34.

9850. " And Aaron shall bring their names before Jehovah
on his two shoulders for remembrance " — that hereby is signi-
fied a representative of the Divine preservation of good and
truth for ever out of mercy, appears from the signification of
bringing or carrying upon the two shoulders, as denoting the
Divine preservation of good and truth, see n. 9836 ; and from
the signification of the names of the sons of Israel, as denoting
goods and truths as to every quality, see n. 9842 ; and from
the signification of remembrance, when concerning the Lord,
as denoting mercy, see just above, n. 9849. That it denotes a
representative of such things, is evident.

9851. " And thou shalt make sockets of gold " — that hereby
is signified continual existence and subsistence from good, ap-
peal's from what was said above, n. 9847. The reason why it
denotes continual is, because mention is here made of sockets
a second time.

9852. " And two little chains of pure gold " — that hereby
is signified coherence with the good of the whole kingdom,
appears from the signification of little chains, as denoting co-
herence. The reason why little chains have this signification is,
because by them conjunctions are made, and being made to
cohere, in this case with the spiritual kingdom, because the little
chains were made for the sake of coherence with the ephod,
by which was represented the spiritual kingdom in general, n.
9824 ; and from the signification of gold, as denoting the good
of love, see n. 113, 1551, 1552, 5658, 6914, 6917, 9490. Il

9850— 985 J .1

EXODUS.

515

is called pure gold, because good from the Divine [being or
principle] is signified, for this is pure, and contains all things
in connexion and in form in heaven. That chains denote co-
herence, is evident also from Isaiah, " The artificer fuseth a
graven [image], and the founder covereth it over with gold,
and casteth chains of silver " xl. 19. A graven [image] denotes
the doctrine of the false, which is from self-intelligence, thus
which is without life from the Divine [being or principle], n.
88G9, 8911 ; the hatching of such a doctrine is signified by
the artificer fusing a graven [image] ; and that it may appear
to be from good, is signified by the founder covering it over
with gold ; and that the falses may cohere, is signified by his
casting chains of silver ; that silver denotes truth, and in an
opposite sense the false, see n. 1551, 2954, 5658, 6112, 6914,
6917, 8932.

9853. "From the borders thou shalt make them " — that
hereby is signified from the extremes by [or through] which
is influx, appears from the signification of borders, as denoting
extremes. The reason why by [or through] them is influx,
namely, of good, is because by the little chains is signified co-
herence, n. 9852, and all coherence in the spiritual world is
effected by influx.

9854. " With cord-work " — that hereby is signified the mode
of conjunction, appears from the signification of a cord, as de-
noting a conjoining [principle]. The reason why a cord denotes
a conjoining [principle] is, because by it is effected conjunc-
tion, but here it signifies the mode of conjunction, because it
is said that the little chains of gold were to be made with cord-
work. In the original tongue is meant a cord which is made
of work twisted together and folded-in, by which in the inter-
nal sense is signified conjunction, such as is that of truths in
scientifics and between scientifics, thus which is in the natural
or external memory. The reason why such conjunction is sig-
nified is, because the subject here treated of is concerning the
conjunction of truths by good in the ultimates of the spiritual
kingdom, for by the ephod and breast-plate, with which by the
little chains made of cord-work there was conjunction, is sig-
nified the spiritual kingdom in ultimates, n. 9824; that what
is entwisted denotes the scientific principle, see n. 2831. In
the other life also there appear ropes of various twist and thick-
ness, and by them are represented various modes of conjunc-
tion ; hence it is, that by ropes also in the Word are signified
things which conjoin as in the following passages, " Woe to
them that draw iniquity with ropes of vanity, and sin as the rope
of a chariot," Isaiah v. 18; ropes of vanity denote conjunc-
tions of falsities, which are productive of iniquity or evil of
life. Again, " Look to Zion the city of our stated festival, le-t
thine eyes see Jerusalem, a tranquil habitation, a tent winch

516

EXODUS.

[Chap, xxviii

shall not be dissipated, the bolts thereof shall not be removed
for ever, and all the ropes thereof shall not he plucked away ;
thy ropes are letdown, they shall not confirm their mast," xxxiii.
20, 23. Bolts and ropes denote things conjoining the truths
and goods of heaven, for the habitation and the tent, of which
ropes are here predicated, denote heaven, n. 9457, 94S1, 94S5,
9615, 9784. Again, " Enlarge the place of thy tent, let them
-expand the curtains of thins habitations, hinder not, make thy
ropes long, and strengthen thy bars," liv. 2. And in Jeremiah,
" My tent is devastated, and all my ropes are plucked away,"
x. 20. In these passages also ropes denote things which con-
join and confirm, tent denotes the church, which is the heaven
of the Lord in the earths. And in Hosea, " With the ropes of
a man I have drawn them, with thick ropes of love" xi. 4 ;
where ropes manifestly denote things which conjoin, for love is
spiritual conjunction. And in Ezekiel, " Ashur and Kilmad,
thy traders with treasures of raiment tied by ropes," xxvii. 23,
24. Speaking of Tyre, by which are signified the knowledges
of good and of truth, n. 1201, their external conjunctions are
raiment bound by ropes. Moreover, ropes in the Word also
signify portions of inheritance and of laud, inasmuch as by
ropes were made measurements, as Deut. xxxii. 9 ; Amos vii.
17 ; Micah ii. 4 and 5 ; Zech. ii. 1 ; Psalm xvi. 6 ; Psalm Ixxviii.
55 ; Psalm cv. 11 ; Psalm cxl. 5 ; and in several other passages.

9855. ''And thou shalt give the little chains of cords upon
the sockets " — that hereby is signified conjunction with good
from which truths are derived, and thus the preservation of
the spiritual kingdom by every endeavor and ability, appears
from the signification of the little chaius which were of cord-
work, as denoting coherence and conjunction with good, see
above, n. 9852, 9854 ; and from the signification of sockets
of gold, as denoting the existence and subsistence of truths
from good, see also above, n. 9847. The preservation of good
and of truth in the spiritual kingdom, or what is the same thing,
the preservation of the spiritual kingdom by every endeavor
and ability, is signified by the two onyx stones set on the
shoulders of the ephod, on which were engraven the names of
the sons of Israel, n. 9836, 9848, 9849.

9856. Verses 15 to 30. And thou shalt make the breast-
plate of judgment, with the work of a contriver, as the work of
the ephod, thou shalt make it, of gold, blue and purple, and
scarlet double-dyed, and fine linen woven together, thou shalt
make it. The square shall be two-fold, a span t/ie length thereof,
and a span the breadth thereof. And thou shalt fill it with a
filling of stone / four orders of stone the order, a ruby, a topaz,
a carbuncle, one order. And the second order a chrysoprase, a
sajphire, and a diamond. And the third order alazure, an agate,
and an amethyst. Am! the fourth order, a bey ii, and an onyx,

i>856.]

EXODDS.

517

and a jasper ; they shall be inclosed in gold in their fillings. And
the stones shall be on the names of the sons of Israel, the twelve on
their names, with the engravings of a seal, to every one on his
name they shall be for the twelve tribes. And thou shalt make
upon the breast-plate little border-chains of cord-work of pure
gold. And thou shalt make upon the breast-plate two rings of
gold, and thou shalt give the two rings upon the two extremities
of the breast-plate. And thou shalt give the two cords of gold
on the two rings at the extremities of the breast-plate. And the
two extremities of the two. cords thou shalt give upon the two
sockets, and thou shalt give [them] upon the shoulders of the
ephod over against the faces of it And thou shalt make two
rings of gold, and shalt set them on the two extremities of the
breast-plate upon its edge, which is on this side the ephod inwards.
And thou shalt make two rings of gold, and shalt give them on
the two shoulders of the ephod, beneath over against the faces
thereof opposite to the coupling thereof above the girdle of the
ephod. And they shall tie the breast-plate from the rings thereof
to the rings of the ephod in a thread of blue, to be upon the
girdle of the ephod, nor shall the breast-plate recede from [being]
upon the ephod. And Aaron shall carry the names of the sons
of Israel in the breast-plate of judgment upon his heart, in his
entering into the holy [place], for rememhrance before Jehovah
continually. And thou shalt give to the breast-plate of judgment
the urim and thummim, and they shall be on the heart of Aaron
in his entering in before Jehovah, and Aaron shall carry the
judgment of the sons of Israel upon his heart before Jehovah
continually. And thou shalt make the hreast-plate of judgment,
signifies what looks to Divine Truth shining forth from Divine
Good. With the work of a contriver, signifies from the intel-
lectual principle. As the work of the ephod thou shalt make
it, signifies what is continuous to the external of the spiritual
kingdom. Of gold, of blue and purple, and scarlet double-
dyed, and tine linen woven together, thou shalt make it, sig-
nifies the good of charity and of faith. The square shall be
two-fold, signifies what is just and perfect. A span the length
thereof and a span the breadth thereof, signifies equally as to
good and as to truth. And thou shalt fill it with a filling of
stone, signifies truths themselves in their order from one good.
Four orders of stone the order, signifies the conjunction of
all. A ruby, a topaz, a carbuncle, signifies the celestial love
of good. One order, signifies a trine [threefold principle] there
as one. And the second order, signifies this trine also as
one. A chrysoprase^j sapphire, and a diamond, signifies the
celestial love of trurn. And the third, signifies a trine also
in this case as one. A lazure, an agate, and an amethyst,
signifies the spiritual love of good. And the fourth order, sig-
nifies the last trine as one. A beryl, and an onyx, and a

518

EXODUS.

[Chap, xxviii.

jasper, signifies the spiritual love of truth. They shall be en-
closed in gold in their fillings, signifies that all and singular
things in general and in particular shall proceed from the good
which is of love from the Lord to the Lord. And the stones
shall be upon the names of the sons of Israel, signifies dis-
tinctly goods and truths as to every quality. The twelve upon
their names, signifies all and singular things in the complex.
With the engravings of a seal, signifies to a celestial form.
To every one on its name, signifies to singulars in particular.
They shall be for the twelve tribes, signifies to all in general.
And thou shalt make upon the breast-plate little border-chains,
signifies the conjunction of the whole heaven in the extremes.
With cord-work, signifies indissolnble; Of pure gold, signi-
fies by celestial good. And thou shalt make upon the breast-
plate two rings of gold, signifies the sphere of Divine Good
by which there is conjunction from the superior part of heaven.
And thou shalt give the two rings upon the two extremities of
the breast-plate, signifies in the extremes. And thou shalt give
two cords of gold upon the two rings, signifies the mode of
conjunction indissoluble. At the extremities of the breast-plate,
signifies in the extremes. And the two extremities of the two
cords thou shalt give upon the two sockets, signifies the mode
of conjunction with sustaining principles in the extremes. And
thou shalt give [them] upon the shoulders of the ephod, signi-
fies thereby the support of heaven and the preservation of good
and truth there by every endeavor and ability. Over against
the faces of it, signifies for ever. And thou shalt make two
rings of gold, signifies the sphere of Divine Good. And shalt
set them on the two extremities of the breast-plate, signifies in
the extremes. Upon its edge which is on this side the ephod
inwards,signifies the conjunction and preservation of the middle
part. And thou shalt make two rings of gold, signifies the
sphere of Divine Good. And shall give them upon the two
shoulders of the ephod beneath, signifies the preservation of
good and truth in the lowest part of heaven. Over against the
faces of it, signifies for ever. Opposite to the coupling of it
above the girdle of the ephod, signifies where there is conjunc-
tion of all things proximately within the external coligainent,
by which all things are kept together there in connexion and in
form. And they shall tie the breast-plate from the rings thereof
to the rings of the ephod, signifies the conjunction and preser-
vation of all things of heaven by the sphere of Divine Good in
the externals of the spiritual kingdom. In a thread of blue,
signifies by the celestial love of truth. To.be upon the girdle
of the ephod, signifies that it may be preserved for ever in its
connexion and in its form. Nor shall the breast-plate recede
from [being] upon the ephod, signifies all things of heaven
inseparable from the externals of the spiritual kingdom. Aud

9857.]

EXODUS.

519

Aaron shall carry the names of the sons of Israel, signifies the
preservation of good and truth as to all quality from the Lord.
In the hreast-plate of judgment, signifies a representative of
heaven, as to Divine Truth shining forth from the Divine Good
of the Lord. On his heart, signifies from the Divine Love to
eternity. In his entering in to the holy [place], signifies in all
worship. For remembrance before Jehovah continually, sig-
nifies from mercy for ever. And thou shalt give to the breast-
plate of judgment the urim and thummim, signifies the shining
forth of Divine Truth from the Lord in ultimates. And they
shall be on the heart of Aaron, signifies from the Divine Good
of His Divine Love. In his entering in before Jehovah, signi-
fies in all worship. And Aaron shall carry the judgment of
the sons of Israel, signifies the Divine Truth of heaven and of
the church. On his heart before Jehovah continually, signifies
perpetually shining forth from good.

9857. " And thou shalt make the breast-plate of judgment"
— that hereby is signified what looks to the Divine Truth shin-
ing forth from the Divine Good, appears from the signification
Df a breast-plate, as denoting the Divine Truth shining forth
from the Divine Good of the Lord in ultimates, see n. 9823.
It is called the breast-plate of judgment, because it gave re-
sponses, and thereby revealed Divine Truth; by judgment also
in the Word is signified Divine Truth, consequently doctrine
and life according to it. Hence now it is that this breast-plate
is called the breast-plate of judgment, and also judgment in
what follows of this chapter, "Aaron shall carry the judgment
of the sons of Israel upon his heart before Jehovah continually,"
verse 30. And when Joshua was chosen for a leader over the
people, it is said, " That he stood before Eleazar the priest,
who asked him by judgment of urim before Jehovah" Numb,
xxvii. 21, 22. That judgment is Divine Truth and the intelli-
gence thence derived, consequently that it is doctrine and a life
according to it, appears from several passages in the Word, as
from the following, "The vineyard of Jehovah Sabaoth is the
house of Israel ; He waited for judgment, but behold an im-
posthume, for justice, but behold a cry," Isaiah v. 7 ; to wait
for judgment is to wait for intelligence from Divine Truth, and
a life according to the precepts. Again, "He shall sit upon a
throne in truth, in the tabernacle of David, judging and seeking
judgment" xvi. 5 ; speaking of the coming of the Lord, where
the throne upon which He is to sit is the Divine Truth proceed-
ing from Him, and hence the spiritual kingdom, see n. 5313,
6397, 8625, 9039. To judge judgment is to teach Divine Truth,
and to seek judgment is [to seek] its reception with man. Again,
" In that day Jehovah shall be for a turban of gracefulness to
the remains of the people, and for a spirit of judgment to him
that sitteth on judgment " xxviii. 5, 6 ; where a turban of grace-

520

EXODUS.

[Chap, xxviii.

fulness, when concerning Jehovah, that is, the Lord, denotes
the Divine Intelligence, see above, n. 9827 ; and the spirit of
judgment is wisdom derived from the Divine Truth, n. 9818 ; to
him that sitteth on judgment denotes who instructs concerning
the Divine Truth, or teaches. Again, " Jehovah filled Zion
with judgment and justice" xxxiii. 5; where Zion denotes the
Celestial Church; to be filled with judgment denotes intelligence
from the Divine Truth, and to be filled with justice denotes
w .lom from the Divine Good. Again, " Who hath directed
the Spirit of Jehovah, with whom hath He deliberated, that
He might render him intelligent and instruct him in the way
of judgment, and teach him science, and show to him the way of
intelligence" xl. 13, 1-1 ; Avhere the Spirit of Jehovah is Divine
Truth, n. 9818 ; that to insti-uct him in the way of judgment
denotes to render him knowing, intelligent and wise, is evident.
And in Jeremiah, " The stork in the heaven knoweth its stated
times, but the people of Jehovah have not known the judgment
of Jehovah : how say ye we are wise, and the Lord Jehovah is
with us," viii. 7, 8 ; where not to know the judgment of Jeho-
vah denotes not to know the Divine Truth, from which is
wisdom ; therefore it is said, how say ye we are wise. Again,
" Woe to him that buildeth his house witlwut justice, and his
upper chambers without judgment" xxii. 13 ; where to build
upper chambers without judgment denotes to imbue things not
true. And in Hosea, " I will betroth thee to Me for ever in
justice and in judgment; and I will betroth thee to Me in truth,"
ii. 19, 20 ; where to betroth in judgment denotes to conjoin by
Divine Truth, thus by faith and the life of faith. And in Amos,
"Let judgment flow as water, and justice as a strong torrent,"
v. 24. Again, " Ye turn judgment into gall, and the fruit of

i'ustice into wormwood," vi. 12; where judgment also denotes
)ivine Truth, and life thence derived. And in Zephaniah,
"Jehovah in themorningsAa^ give his judgment for light" in. 5;
where to give judgment for light denotes to reveal Divine Truth.
And in Moses, "All the ways of Jehovah are judgment" Deut.
xxxii. 4. And in David, " Jehovah, Thy truth is even to the
ethers, thy justice is as the mountains of God, Thy judgments
are a great abyss," Psalm xxxvi. 5, 6. Again, " Jehovah 6hall
bring forth thy justice as the light, and thy judgment as the mid-
day. Psalm xxxvii. 6. Again, "Hear my voice according to
Thy mercy, O Jehovah, according to Thy judgments vivify me"
Psalm cxix. 149 ; in these passages judgment and judgments
denote Divine Truth. And in Luke, "Woe unto you Pharisees,
ye pass over judgment and the love of God ; these things ought
ye to do," vi. 42 ; where to pass over the judgment of God de-
notes Divine Truth, and to pass over the love of God denotes
Divine Good, and life derived from both ; inasmuch as life also
is meant, it is said, "these things ought ye to do." And in

9857.J

EXODUS.

521

Isaiah, "Jehovah Zebaoth shall be exalted in judgment, and
God shall be sanctified in justice," v. 16. Again, " On the
throne of David to establish the kingdom in judgment and in
justice, henceforth and for ever," ix. 7. Again, " Bring forth
counsel, do judgment, set thy shadow as night in the midst of
noon-day," xvi. 3; where to do judgment denotes according to
Divine Truth. And in Jeremiah, " I will raise up to David a
just Branch, who shall do judgment and justice in the earth,"
xxiii. 5 ; chap, xxxiii. 15. And in Ezekiel, " If a man shall be
just, who shall do judgment and justice, walks in the statutes,
and keeps My judgments, to do the truth, he is just, living he
shall live," xviii. 5, 9. And in Zephaniah, " Seek ye Jehovah
all ye meok in the earth, who have done his judgment" ii. 3 ;
where to do the judgment of God denotes Divine Truth or
according to it. And in Isaiah, " I have given My Spirit upon
him, he shall bring forth judgment to the nations, he shall not
extinguish, neither shall he break in pieces, until he has setjudg
jnent in the earth" xlii. 1, 4; speaking of the Lord, where to
bring forth judgment to the nations, and to set judgment in the
earth denotes to teach Divine Truth, and to estahlish it in the
church. Again, " The law shall go forth from Myself, and 1
will stir up My judgment for a light of the people" li. 4 ; judg-
ment denotes Divine Truth ; for a light of the people denotes
for illustration. And in John, "For judgment am I come into
this world, that they who see not may see, but that they who
see may become blind," ix. 39 ; where to come into the world
for judgment denotes to reveal Divine Truth,which makes those
Bee who are wise from the Lord, and makes those blind who are
wise from themselves, thus who have the reputation of being
/earned. And in Jeremiah, " Swear by the living Jehovah in
truth, in judgment, and justice," iv. 2. Again, "There is none
that judgeth judgment for health, thou hast no medicines of re-
storation, xxx. 13. And in David, "Justice and judgment are
the support of Thy throne ; mercy and truth are before Thy
faces," Psalm lxxxix. 14 ; where justice denotes the good which
is of mercy, and judgment denotes the truth which is of faith,
hence it is said also mercy and truth. And in Ezekiel, "Jeru-
salem hath changed My judgments into impiety before the na-
tions, and My statues before the lands ; therefore I u^ill do
judgments in thee in the eyes of the nations, and will disperse all
thy remains," v. 6, 7, 8,10, 15; where to change judgments
denotes the truths which are of the civil state. That those are
signified by judgments when mention is made also of statutes,
see n. 8972 ; but to do judgment, is to judge either to death,
which is damnation, or to life, which is salvation. Salvation or
damnation is also signified by judgment, where mention ia
made of the day or hour of judgment, as Matt. xi. 22, 24;
chap. xii. 36, 41,42; Luke x. 14; chap. xi. 31, 32; John v.

522

EXODUS.

[Chap, xxviii.

29; Apoc. xi. 18 ; chap. xiv. 7. The like is also signified by
judgment, where the office of a judge is treated of, as Matt. v.
21, 22 ; chap. vii. 1, 2 ; chap, xxiii. 14, 33 ; John v. 24, 26, 27 ;
chap. vii. 24 ; chap. viii. 15, 16 ; chap. xii. 31, 47, 48 ; Luke
vi. 37; chap. xii. 13, 14, 56, 57; chap. xix. 21, 22, 27;
chap. xx. 47 ; Mark xii. 40 ; Isaiah xii. 1 ; chap. iv. 4 ; Jer-
xxv. 31 ; chap, xlviii. 21 ; Joel iii. 12 ; Psalm vii. 8, 9 ; Psalm
ix. 4, 7, 8 ; Levit. xix. 15 ; Deut. i. 16, 17 ; chap. xxv. 1 ; Apoc.
xvii. 1 ; chap, xviii. 10 ; chap. xx. 12, 13.

9858. " With the work of a contriver" — that hereby is sig-
nified from the intellectual principle, appears from the signi-
fication of a contriver, as denoting the intellectual principle,
see n. 9598, 9688. The reason why it is said from the intel-
lectual principle is, because the spiritual kingdom of the Lord,
which is represented by the garments of Aaron, is the intellec-
tual principle of heaven, as the celestial kingdom is its will
principle ; that the intellectual principle and the will princi-
ple appertaining to man correspond to those heavens, see n.
9835.

9859. "As the work of the ephod thou shalt make it"—
that hereby is signified what is continuous to the spiritual king-
dom, appears from the representation of the ephod, as denoting
Divine Truth in the spiritual kingdom in the external form, into
which the interiors close, see n. 9824, consequently the external
of that kingdom ; its continuity is signified by "as the work
of the ephod," as also n. 9838.

9860. " Of gold, of blue, and purple, and scarlet double-
dyed, and fine linen woven together thou shalt make it " — sig-
nifies the good of charity and faith, as above, n. 9687, 9832,
9833.

9861. " The square shall be two-fold" — that hereby is signi-
fied what is just and perfect, appears from the signification of
square, as denoting what is just, see n. 9717. The reason why
it denotes also what is perfect is, because it was two-fold, and
two-fold involves all things of good and all things of truth :
that which is on the right part involves good from which truth
is derived, and that which is on the left involves truth derived
from good, n. 9604, 9736, thus also the perfect c< njunction
of both ; hence also it is that two signify conjunction, Q. 8423,
and also all and singular things, n. 9166, and likewise what is
full, n. 9103.

9862. "A span the length thereof, and a span the breadth
thereof" — that hereby is signified equally as to good and as to
truth, appears from the signification of length, as denoting
good, see n. 1613, 9487; and fi •om the signification of breadth,
as denoting truth, see n. 1613, 3433, 3434, 4482, 9487 ; equally
from both is signified by the length and the breadth being
epual.

9858—9863.]

EXODUS.

52S

9863. " And thou shalt fill it with the filling of stone "—that
hereby are signified truths themselves in their order from one
good, appears from the signification of the breast-plate, which
is here meant by it, as denoting the DivineTruth shining forth
from the Divine Good of the Lord, see n. 9823 ; and from the
signification of a filling of stone, as denoting truths in their
order, for the breast-plate was filled with stones according to
the names of the sons of Israel, and by stones in a general
sense are signified truths in the ultimate of order, n. 114, 643,
1298, 3720, 6426, 8609, and by precious stones, such as were
in the breast-plate, truth shining forth from good, n. 9476.
It is said from one good, because it is one good from which
are all truths ; this good is the good of love in the Lord, thus
the Lord Himself; and hence the good of love from the Lord,
which is the good of love to the Lord ; for the good which
flows in from the Lord with man, spirit, or angel, appears as
theirs, hence love to the Lord is love from the Lord. This
good is the only [good] from which are all truths, and from
which there is order amongst truths, for truths are the forms
of good. That the precious stones, which were in the breast-
plate, signified Divine Truths from Divine Good, is manifest
from the passages in the Word where mention is made of pre-
cious stones, as in the Apocalypse, " The foundations of the wall
of the city New Jerusalem were adorned with every precious
stone ; the first foundation was ajasper, the second a sapphire, the
third a chalcedony, the fourth an emerald, the fifth a sardonyx,
the sixth a sardius, the seventh a chrysolite, the eighth aberyl,
the ninth a topaz, the tenth a chrysoprase, the eleventh a hyar
cynth, the twelfth an amethyst" xxi. 19, 20. That those precious
stones signify the truths of the church, which are Divine Truths,
is manifest from the signification of the city New Jerusalem, of
its wall, and of the foundations of the wall ; the New Jeru-
salem signifies the New Church about to succeed this of ours ;
for the book of the Apocalypse treats of the state of the church
which is now, even to its end, and then of a New [Church] which
is the holy J erusalem descending out of heaven ; its walls are
the truths of faith which defend, and the foundations are truths
derived from good ; those truths themselves in their order are
marked by the precious stones there named. That Jerusalem is
not about to descend out of heaven, and that the rest of the
things which are said of it are not so to come to pass, but that
in singular the things of the description of it, such things are
signified as relate to the church, may be manifest to every one ;
that the truths of faith are meant by the foundations of its wall,
is evident from this consideration, that those are what defend
the church from all insult, as walls a city ; that Jerusalem
denotes the church, see n. 2117, 9166 ; that the walls denote
the truths of faith defending the church, see n. 6419 ; and

524

EXODUS.

[Chap, xxviii.

that the foundations denote truths derived from good, n. 9643.
And in Ezekiel, " Son of man, lift up a lamentation over the
king of Tyre, and say to him, thus saith the Lord Jehovah ;
full of wisdom and perfect in beauty, thou hast been in Eden
the garden of God ; every precious stone was thy covering, the
ruby, the topaz and the diamond, the beryl, the onyx, and the jas-
per, the sapphire, the chrysoprase, and the carbuncle, and gold :
thou hast been in the mount of the holiness of God, thou hast
walked in the midst of stones of fire" xxviii. 12, 13, 14 ; where
also by precious stones are signified truths derived from good ;
for Tyre in the internal representative sense denotes one who is
in intelligence and wisdom from the knowledges of good and of
truth, n. 1201. Hence it is said of the king thereof, that he
is full of wisdom and perfect in beauty ; wisdom is predicated
of good, and beauty of truth ; for all wisdom in the heavens is
from good, and all beauty there is from the truths thence de-
rived ; Eden the garden signifies intelligence from good, n. 100,
the garden signifies intelligence itself, n. 100, 108, 2702 ; hence
it is evident that by the stones there named are signified truths
derived from good. But what truths derived from good are
signified by each of the stones which were in the breast-plate,
will be manifest from what follows ; that all truths and goods
in the complex are signified, is manifest from this consideration,
that the stones were twelve, and on them were inscribed the
names of the sons of Israel or of the tribes ; for by the twelve
tribes are signified the goods and truths of heaven and of the
church in every complex, n. 3858, 3926, 3939, 4060, 6335, 6337,
6397. Aud that hence they signified heaven with all the socie-
ties there, n. 7836, 7891, 7996, 7997 ; aud that they signified
various things according to the order in which they are named
in the Word, n. 3862, 3926, 3939, 4603, 6337, 6640 ; and that
twelve denotes all, n. 3272, 3858,7973.

9864. " Four orders of stone the order " — that hereby is
signified the conjunction of all, namely, truths derived from
good, appears from the signification of four, as denoting con-
junction, 6ee n. 1686, 9601 ; and from the signification of orders
of stone, as denoting truths derived from good in their order.
The reason why there were four orders, and in every order
three stones, was, that the conjunction of all truths derived
from one good, and thereby perfection, might be represented ;
for by four is signified conjunction, as was said, and by three
perfection, n. 9825 ; for when good is one, from which all
proceed, n. 9863, consequently which all have respect to, then
that good is the conjunction of all. That this is the case, may
be illustrated by those things which exist in the heavens ; all,
whosoever are in the heavens, turn the face to the Lord, aud
what is wonderful, this is the case to whatsoever quarter they
turn themselves. Hence it is that all who are in the heavens,

9864, 9S65.]

EXODUS.

525

are joined together as one. But they who are out of heaven,
turn their faces backward from the Lord, and the more so as
they are more remote from heaven, hence with them there is
disjunction, because there is no love towards God and towards
the neighbor, but towards themselves and towards the world.
But this arcanum is not credible to those who think according
to the fallacies of the senses ; for these cannot comprehend how
the direction of all faces in heaven can be given constant to the
Lord, who is the sun there, in every change of position ; see
what was adduced above on this subject, n. 9828.

9865. " A ruby, a topaz, a carbuncle " — that hereby is sig
nified the celestial love of good, appears from the signification
of those stones, as denoting the good of celestial love ; celestial
love is love to the Lord from the Lord. The reason why those
stones signify that love, is grounded in their red and flaming
color, and red signifies love, n. 3300. In like manner, flaming,
n. 3222, 6832, 7620, 7622, 9570 ; in this case celestial love,
because they are in the first order, and those things which are
in the first order correspond to those which are in the inmost
heaven, where love celestial, that is, love to the Lord reigns.
The twelve stones in the breast-plate, inasmuch as they repre-
sented all truths derived from good, hence represented also the
whole heaven, for heaven is heaven by virtue of the Divine
Trutli proceeding from the Divine Good of the Lord : the an
gels there, who constitute heaven, are receptions of it. Hence
it is that the three stones, which are in the first order, represent
the inmost heaven, consequently the love which is there, which
is called the celestial love of good, and the celestial love of
truth ; the stones which are in the first order the celestial love
of good, and those which are in the second, the celestial love of
truth. The reason why those stones represent that love, is
grounded in the color, as was said, for the precious stones
represent according to their colors ; for in the heavens there
appear colors of ineffable beauty, inasmuch as they are modi-
fications of heavenly light, and heavenly light is the Divine
Truth proceeding from the Lord. Hence it is evident, that
colors are there presented according to the variations of good
and of truth, thus they are modifications of the light proceeding
from the Lord by [or through] the angels. The light which
proceeds from the Lord, appears in the inmost heaven as flames,
wherefore the colors, which are thence derived, are red and
glittering ; but the same light appears in the middle heaven as
white light ; wherefore the colors, which are thence derived,
are whitish, and so far as they have good in them they are
shining. Hence it is that there are two fundamental colors to
which all the rest have reference, namely, the color of red and
the color of white ; and that the color of red is a representa-
tive of good, and the color of white a representative of trutli,

526

EXODUS.

[Chap, xxviii.

see n. 9467. From these considerations it is now manifest from
what ground it is, that stones of so many colors were set
according to orders in the breast-plate, namely, that they might
represent all the goods and truths which are in the heavens in
their order, consequently the universal heaven. The reason why
the stones of the first order, which are a ruby, a topaz, and a
carbuncle, represent the celestial love of good is, because they
partake of red ; the ruby also, which is in the first place, in the
original tongue, is derived from a term which signifies redness ;
and the carbuncle, which is in the third place, in that tongue, is
derived from a term which signifies glittering, as from fire ; but
the topaz, which is in the middle place, is unknown as to its
derivation, it being nevertheless probable that it was of a red
flaming color. Hence it is that in Job the like is said of it as
of gold, " The topaz of Ethiopia shall not dispute with wisdom,
it [wisdom] shall not be estimated by pure gold," xxviii. 19.
Gold also denotes the good of love, n. 113, 1551, 1552, 5658,
6914, 6917, S932, 9490, 9510.

9866. " One order " — that hereby is signified a Trine [or
threefold principle] as one, appears from the signification of an
order, as denoting a Trine [or threefold principle], for three
stones constituted it, and three signifies what is complete from
beginning to end, n. 2788, 4495, 7715, 9198, 94S8. It is said
as one, because one exists from three in successive order, for
what is thence simultaneous from those three in collateral order
corresponds to the successive [things or principles] from which
they existed, and from which they subsist, see n. 9825. Hence
it is that the three heavens are one in ultimates, in like manner
each heaven. This originates in the Divine [principle] Itself,
in which is a Trine, namely, the Divine Itself, the Divine
Human, and the Divine Proceeding, and these are One ; this
Trine and One Divine [principle] Itself is the Lord. From these
considerations it may be manifest, why in each order there were
three stones, and that by each order is signified a Trine [or
threefold principle] as One. The reason why there were four
orders is, because there are two kingdoms in the heavens, the
celestial kingdom and the spiritual kingdom, and in each an
internal and an external. The internal and external of the
celestial kingdom was represented by the two orders on the right
hand of the breast-plate ; and the internal and external of the
spiritual kingdom by the two orders on its left, for the breast-
plate was a twofold square.

9867. "And the second order" — that hereby is signified
this Trine [or threefold principle] also as One, appears from
what was just now shown. In general, that every one exists
from the harmony and conseut of several, see n. 457.

9868. '* A chrysoprase, a sapphire, and a diamond " — that
hereby is signified the celestial love of truth, from which are the

9866—9868.]

EXODUS.

527

things which follow, appears from the signification of those
6tones, as denoting the celestial love of truth, of which we shall
speak presently ; it is said that from it are the things which
follow, because all the goods and truths which follow, proceed
in order from those which go before, for nothing unconnected
with what is prior to itself can be given. The first principle in
order is the celestial love of good, the second is the celestial love
of truth, the third is the spiritual love of good, and the fourth
is the spiritual love of truth ; this order is what was represented
in the orders of the stones in the breast-plate of judgment, and
it is the order itself of goods and truths in the heavens. In
the inmost heaven is the celestial love of good, and the celes-
tial love of truth ; the celestial love of good is its internal, and
the celestial love of truth is its external. But in the second
heaven is the spiritual love of good, which is its internal, and
the spiritual lo*ve of truth, which is its external ; the one also
flows-in into the other in the same order, and they constitute
a one. Hence it is evident what is meant by the expression,
" From which are the things that follow." As to what concerns
the stones of this order, they derive their signification, like the
foregoing and also the remaining ones, from their colors.
That precious stones have a signification according to colors,
see above, n. 9865 ; and that colors in the heavens are modi-
fications of light and of shade there, thus they are variegations
of intelligence and wisdom appertaining to the angels, see
n. 3993, 4530, 4677, 4742, 4922, 9466 ; for the light of heaven
is the Divine Truth proceeding from the Lord, whence comes
all intelligence and wisdom. The stones of the foregoing order
derived from their redness that they signified the celestial love
of good, but the stones of this order derive their signification
from the blue which is from red ; for there is given a blue
derived from red, and a blue derived from white; the blue
derived from red, inwardly glitters from a flaming principle, and
this blue is what signifies the celestial love of truth ; but the
blue derived from white, such as is in the stones of the follow-
ing order, which signifies the spiritual love of good, does not
inwardly glitter from a flaming principle, but from what is
lucid. Whether the chrysoprase, which is the first stone of this
order, was of a blue color, cannot appear from its derivation
in the original tongue ; but that it signifies the celestial love of
truth, is evident from Ezekiel, " Syria is tjhy trader by reason
of the multitude of thy works, with chrysoprase, purple, and
needle work," xxvii. 16 ; speaking of Tyre, by which is signi-
fied wisdom and understanding derived from the knowledges
of good and truth, n. 1201. The chrysoprase is there joined
with purple, and since purple signifies the celestial love of good,
n. 9467, it follows thjat the chrysoprase signifies the celestial
lo ve of truth, for in the prophetic Word, where mention is made

528

EXODUS.

[Chap, xxviii.

of good, mention is also made of truth uf the same genus, on
account of the celestial marriage in singular the things therein,
n. 9263, 9314; Syria also, which is the trader, signifies the
knowledges of good, n. 1232, 1234, 3249,4112 ; the knowledges
of good are the truths of celestial love. That the sapphire,
which is the second stone of this order, is of a blue color,
6uch as is that of the heavens, is a known thing, wherefore it
is said in the book of Exodus, " Seventy of the elders saw the
God of Israel, and under His feet as the work of sapphire, and
as the substance of heaven as to cleanness," xxiv. 10. That that
stone signifies what is translucid from interior truths, which are
the truths of celestial love, see n. 9407. But the reason why
the diamond, which is the third stone of this order, denotes the
truth of celestial love, is grounded in its translucidity, which
comes near to interior blueness, for thus by [or through] it,
since it is the last, the colors of the stones of this order, and
also of the former, are translucent, and communicate with
those which are of the following order. In like manner as is
the case with the good and truths in the inmost heaven, and
with the good and truths treated of in what follows ; for these
latter derive their life of charity and faith from the former by
communication, as by translucence.

9869. " And the third order " — signifies also a Trine [or
threefold principle], also as One, as above, n. 9S66.

9870. " A lazure, an agate, and an amethyst " — that hereby
is signified the spiritual love of good, appeal's in like manner
from their color, for the color of blue derived from white,
signifies spiritual good, or, what is the same thing, the spiritual
love of good, see above, n. 9S68. The spiritual love of good is
charity towards the neighbor, and the spiritual love of truth is
faith derived from charity ; of that good and of this truth con-
sists the second heaven ; its internal is the good of char ify, and
its external is the good of faith. That the lazure is of a blue
color, is a known thing, and also that the amethyst is ; that
the agate is likewise, is not so well known, for in the original
tongue it is not known of what species this stone is, whether an
agate, or a turquoise, or whether some other.

9871. " And the fourth order" — that hereby is signified the
ultimate Trine [or threefold principle] as One, appears from
what was adduced above, n. 9866.

9872. "A beryl, and an onyx, and a jasper" — that hereby is
signified the spiritual love of truth, into which superior principles
close, appeare from the signification of those stones, which they
derived from their colors ; for the color of all of this order
approaches to white derived from blue. That beryl signifies the
spiritual love of truth, is manifest from the passages in the "Word
where it is na«ied, as in Ezekiel, " Behold four wheels near the
cherubs ; the aspect of the wheels was like the stone beryl" i. 15,

9869—9873.]

EXODUS.

529

16 ; chap. x. 9. The wheels of the cherubs signify the like with
the arms and the feet appertaining to man, namely, the power of
acting: and of ffoinsr forward, which is that of truth derived from
good, see n. 8215. Hence it is that their aspect was like the
stone beryl, for beryl is truth derived from spiritual good, which
has power. And in Daniel, " I lifted up mine eyes and saw,
behold a man clothed in linen, whose loins were girded witli
gold of Uphaz, and his body as beryl, his face as of lightning,
and his eyes as torches of fire," x. 5, 6 ; where the man clothed
in linen was an angel from heaven. Linen signifies truths which
invest good, n. 7601 ; the loins signify conjugial love, which is of
good and of truth, n. 3021, 4280, 5050 to 5062. Hence it is
that the loins are said to be girded with gold of Uphaz, for gold
is the good of love, n. 113, 1551, 1552, 5658, 9490, 9510. "But
the body from correspondence signifies the good of celestial
love, and also the good of spiritual love, n. 6135 ; and its ex
ternal signifies truth from that good ; hence it is that his body
appeared as beryl, thus that beryl denotes the truth of spiritual
love. That onyx which is the second stone, in this order, signi-
fies the truths of faith derived from love, see what was shown,
n. 9476, 9S41. That the jasper, which is the third stone of this
order and the last, signifies the truth of faith, is manifest in the
Apocalypse, "The luminary of the city New Jerusalem was like
to most precious stone, as jasper stone, like to shining crystal"
xxi. 11. By the Holy Jerusalem is signified the church about
to succeed to this of ours ; by its luminary the truths of faith
and intelligence thence derived, n. 9548, 9551, 9555, 9558, 9561,
9684 ; wherefore it is likened to a jasper stone like sinning
crystal ; crystal also denotes the truth of faith derived from
good. Again, " the building of the wall of the Holy Jerusa-
lem was jasper, and the city was pure gold like to pure glass,"
xxi. 18 ; where the wall of that city is called jasper, because by
the wall is signified the truth of faitli defending the church,
n. 6419 ; and since this is signified by a wall, therefore the first
stone of its foundations is said to be jasper, verse 19 of the same
chapter ; for the foundation is the truth of faith derived from
good, n. 9643.

9873. From these considerations it may now be manifest,
what was signified by the twelve precious stones in the breast-
plate of judgment, namely, that they signified all the goods and
truths of heaven in their order. Heaven is distinguished into
two kingdoms, the celestial and spiritual ; the good of t he-
celestial kingdom was represented by the two first oraers,
which were on the right side there ; and the good of the spi
ritual kingdom by the two following orders, which were on the
left side. The internal good of the celestial kingdom is the
good of love to the Lord, this good is what is meant by the
celestial love of good ; but the external good of the celestial
vol. ix. 34

530

EXODUS.

[Chap, xxvii!

kingdom is the good of mutual love, this good is what is meant
by tlie celestial love of truth. But the internal good of the
spiritual kingdom is the good of charity towards the neighbor,
this good is what is meant by the spiritual love of good ; and
the external good of the spiritual kingdom is the good of faith,
this good is what is meant by the spiritual love of truth ; tliac
goods and truths in that order constitute the heavens, see n. 9468,
9473, 9680, 9683, 9780. Hence now it is evident what was
represented by the twelve stones, which were called Drim and
Thummim ; but in what manner Divine Truths, which were
responses, were manifested by them, will be said below, n. 9905.
That the good of love therein was in the first place, and the
truth of faith in the last, is manifest from the first which was a
ruby, and from the last which was a jasper, thus from the color
of the first stone which was red, and of the last which was white,
each transparent ; that red signifies the good of love, see n. 3300
9467 ; and that white signifies the truth of faith, see n. 3301,
3993, 4007, 5319. The like to what was signified by the stones
in the breast-plate, was also signified by the contexture in the
ephod ; the ephod was woven together of blue, of purple, of
scar let double-dyed, and of fine linen, as is evident from verse 6
of this chapter, and by blue was signified the truth of celestial
love, by purple the good of celestial love, by scarlet double-dyed
the good of spiritual love, and by fine linen the truth of spiritual
love, n. 9833. The reason was, because the ephod signified
heaven in ultimates, in like manner as the breas't-plate, n. 9824
but good and truths are there enumerated in another order, be-
cause the ephod signified the spiritual heaven, whereas the breast-
plate signified the whole heaven from first to last. And since
the habitation with the tent also represented heaven, n. 9457,
9481, 9485, 9615, therefore the contexture of the curtains and
the veils were in like manner of blue,of purple, of scarlet double-
dyed, and fine linen, see chap. xxvi. 1, 31 and 36; chap, xxvii.
16 ; and n. 9466, 9467, 9468, 9469. Moreover, it is to be noted,
that SAPPHIRE in a general sense signifies the external of the
celestial kingdom, and ONYX the external of the spiritual
kingdom; and since these two stones have this signification,
therefore they were the middle stones of the ultimate orders,
namely, the sapphire the middle stone in the second order, and
the onyx the middle stone in the fourth order ; the stones of the
second ordersignified the external good of the celestial kingdom,
which is called the celestial love of truth, and the stones of the
fourth order signified the external good of the spiritual kingdom
which is called the spiritual love of truth, see what was said
above in this article concerning them. That the sapphire signi-
fies the external of the celestial kingdom, is evident from the
passages in the Word where it is named, as in the book of Exo-
dus, " Seventy of the elders saw the God of Israel, and beneath

9874.]

EXODUS.

531

his fed ax the worh of sapphire, and as the substance of heaven
as to cleanness," xxiv. 10. Thus is described the external of the
celestial kingdom, for it is said beneath His feet, denoting what
is external, and where the God of Israel is, that is, the Lord,
there is heaven. And in Isaiah, " O thou afflicted and tossed
with tempests, and not comforted, behold I lay thy stones with
vermilion, and I toill set thy foundations in sapphires" liv. 11.
The subject treated of in that chapter is concerning the celestial
kingdom, the foundations which were to beset in sapphires are
the externals of that kingdom, for foundations are things un-
derlaid. And in Jeremiah, " Her Nazarites were whiter than
snow, they were fairer than milk, their bones were redder than
pearls, a sapphire was their polish" Lam. iv. 7. Nazarites repre-
sented the celestial man, therefore it is said that a sapphire was
their polish ; polish denotes what is external. And in Ezekiel,
" Above the expanse, which was over the head of the cherubs,
was as the. aspect of a sapphire stone, the likeness of a throne,
and above the likeness of the throne, as it were the aspect of a
man sitting upon it," i. 26 ; chap. x. 1 ; where also the external
of the celestial kingdom is described by a sapphire, for what is
above the expanse, or what is round about, that is without ; the
inmost is he that sitteth upon the throne. As a sapphire stone
signifies the external of the celestial kingdom, so an onyx stone
the external of the spiritual kingdom. Therefore also this was
the stone, which was set on the two shoulders of the ephod with
the names of the sons of Israel engraven, see verses 9 to 14 of
this chapter ; for by the ephod was represented the external of
the spiritual kingdom, n. 9824. Inasmuch as onyx and sapphire
in the general sense signified the externals of the two heavens,
therefore also they were set in the midst of the three stones of
the second and fourth order, as was said above ; for the middle
involves the whole ; in like manner as concerning the robe, by
which in a general sense was represented the spiritual kingdom,
because it was the middle, as was shown above, n. 9825. In-
asmuch as those two stones involve every thing which the rest
in those orders signified, therefore it is said in Job, " Wisdom
is not comparable to gold of Ophir, to the precious onyx and the
sapphire" xxviii. 16.

9874. " They shall be inclosed in gold in their fillings " —
that hereby is signified that all and singular things, in general
and in particular, must proceed from the good which is of love
from the Lord to the Lord, appears from the signification of
gold, as denoting the good of love, see n. 113, 1551, 1552,
5658, 6914, 6917, 8932, 9490, 9510 ; and from the significa-
tion of their being inclosed in their fillings, as denoting to pro-
ceed from it ; for all and singular the stones were encompassed
and thereby inclosed in gold, and since gold signifies the good
of love ; so the inclosing signifies that which is thence derived,

532

EXODUS.

[Chap, xxvii;

or which thence proceeds ; in like manner as by the sockets of
gold, with which the two onyx stones were encompassed, which
were set upon the shoulders of the ephod, verse 12 of this chapter
The case herein is this ; the breast-plate with the twelve stones
represented every good and truth in the heavens, thus the whole
heaven, as was shown above ; and not only the heavens, but
also all societies which are in the heavens, and likewise every
angel who is in a society, are encompassed with a Divine sphere,
which is the Divine Good and Truth proceeding from the Lord,
see n. 9490, 9491, 9492, 9498, 9499, 9534 ; as the good and
truth of that sphere is received by the angels, so likewise all and
singular the things appertaining to them proceed thence, for
every angel is a heaven in the least form. The good itself pro-
ceeding from the Lord is what is represented by the gold about
the stones, and enclosing them. That that good is the good of
love from the Lord to the Lord, maybe manifest from this con-
sideration, that all good is of love ; for what a man loves, this
he calls a good, and also feels it to be a good. Hence it is evi-
dent that celestial good is the good of love to the Lord, for by
that love an angel and a man is conjoined to the Lord, and is
thereby brought to Him, and enjoys every good of heaven ; that
that good is from the Lord, is a thing known in the church, for
its doctrine teaches, that all good is from the Divine [being or
principle], and nothing from self. Hence it is evident, that the
good of love to the Lord must be from the Lord, and that good
from any other source is not good.

9875. " And the stones shall be on the names of the sons of
Israel " — that hereby are signified goods and truths distinctly
as to every quality, appears from the signification of stones, as
denoting distinctly goods and truths, for every stone distinctly
signifies some good and truth, as may be seen shown, n. 9865
to 9872 ; and from the signification of the names of the sons
of Israel, as denoting the same goods and truths as to every
quality, see n. 9842, 9843.

9876. " Twelve on their names " — that hereby are signified
all and singular things in the complex, appears from the signi-
fication of twelve, as denoting all, see n. 3272, 3858, 3913,
7973, and from the signification of the names of the sons of
Israel, as denoting goods and truths in the complex, as to every
quality, 6ee n. 9875.

9877. " With the engravings of a seal " — that hereby is sig-
nified to a heavenly form, appears from the signification of the
engravings of a seal, as denoting a heavenly form, see n. 9846.
As to what concerns a heavenly form, it is that form according
to which all the societies in the heavens are arranged, thus ac-
cording to which all truths from good [are arranged] ; for the
angels in the heavens are receptions of truth from good; tho
Divine Good proceeding from the Lord creates that form ; ac-

9875—9880.]

EXODUS.

533

cording to that form flow all the affections which are of love,
and thence all the thoughts which are of faith, since according
to it they diffuse themselves into angelic societies, and make
communion. Hence it is that they who are in the good of love
to the Lord, and thence in the truths of faith, are in the freest
state of willing and thinking ; but they who are not in that
good, and consequently not in the truths thence derived, are
in a servile state, for they will and think from themselves, and
not from the Lord, from whom is that form. But what the
quality of that form is, cannot be particularly comprehended,
by reason that it transcends all intelligence.

9878. " To every one on his name — that hereby is signi-
fied to each in particular, and that they shall be on the twelve
tribes, signifies to all in general, appears from the signification
of the names of the sons of Israel, as denoting goods and
truths as to every quality, see above, n. 9842, 9843 ; and
whereas each stone had its name from the tribes, therefore it
signifies, that so it shall be to each in particular ; and from the
signification of the twelve tribes, as denoting all goods and
truths in the complex ; by twelve are signified all, n. 3272, 3858,
3913, 7973 ; and by tribes the goods of love, and the truths of
faith in all complex, n. 3858, 3926, 3939, 4060, 6335, 6397, 7836,
7891, 7996, 7997 ; thus all in general.

9879. "And thou shalt make upon the breast-plate little
border-chains " — that hereby is signified the conjunction of the
whole heaven in the extremes, appears from the signification of
the breast-plate, as denoting the Divine Truth proceeding from
the Divine Good of the Lord, see n. 9823, thus also heaven, of
which we shall speak presently ; and from the signification of
little chains, as denoting coherence, see above, n. 9852, thus
also conjunction ; and from the signification of border, as denot-
ing the extreme, as also above, n. 9853. The reason why the
breast-plate also denotes heaven is, because all goods and truths
in the complex were then represented by the twelve stones, and
by the names of the twelve tribes, and goods and truths in the
complex constitute heaven, insomuch that whether we speak
of heaven or of them, it is the same thing ; for the angels, who
constitute heaven, are receptions of good and truth from the
Lord ; and since they are receptions of those principles, they are
also the forms of them, which are forms of love and charity.
The truths of faith constitute beauty, but beauty according to
truths derived from good, that is, according to truths by [or
through] which good is translucent ; the forms of love and cha-
rity, such as are those of the angels in the heavens, are human
forms ; the reason is, because the goods of truths which proceed
from the Lord, and of which the angels are receptions, are
effigies and images of the Lord.

9880. " Of cord-work " — that hereby is signified indissoluble.

534

EXODUS.

[Chap, xxviii

appears from the signification of a cord, as denoting conjunction,
see above, n. 9854. The reason why it denotes indissoluble
conjunction is, because the cord was of twined and twisted
work, as is evident from the original tongue, in which such a
cord is named ; what is of twined and twisted work, in the spi-
ritual sense, denotes what is indissoluble.

9881. " Of pure gold " — that hereby is signified by celestial
good, appears from the signification of gold, as denoting the
good of love, see n. 113, 1551, 1552, 5658, 6914, 6917, 8932,
9490, 9510. And whereas it is called pure gold, it is celestial
good which is meant, for there is given celestial good and spi-
litual good, and each internal and external ; celestial good is
the good of love to the Lord, and spiritual good is the good of
love towards the neighbor ; all those goods in the Word are
called gold, and are distinguished by gold from Uphaz, from
Ophir, from Sheba and Havilah, and also from Tarshish ; by
gold from Uphaz, Jer. x. 9 ; Dan. x. 5 ; which is celestial gold ;
by gold from Ophir, Isaiah xiii. 12 ; Psalm xlv. 9 ; Job xxii.
24 ; chap, xxviii. 16, which is spiritual good ; by gold from.
Sheba, Isaiah lx. 6 ; Ezek. xxvii. 22 ; Psalm lxxii. 15, which is
the good of knowledges ; and also by gold from, Havilah, Gen.
ii. .11, 12 ; likewise by silver and gold from Tarshish, Isaiah lx.
9 ; which is scientific truth and good.

9882. " And thou shalt make upon the breast-plate two rings
of gold " — that hereby is signified the sphere of Divine Good,
by which there is conjunction from the superior part of heaven,
appears from the signification of the breast-plate, as being re-
presentative of heaven, see n. 9S79 ; and from the signification
of two rings of gold, as denoting the sphere of the Divine Good,
by which is conjunction, see n. 9498, 9501 ; that it denotes
from the superior part of heaven, is signified by the rings being
from the upper part of the breast-plate, for hence the little
chains-were drawn to the sockets of gold on the shoulders of the
ephod.

9883. " And thou shalt give the two rings on the two ex-
tremities of the breast-plate " — that hereby is signified in the
extremes, appears from the signification of the two rings, as
denoting the sphere of the Divine Good by which is conjunc-
tion, see just above, n. 9882. And from the signification of the
two extremities, as denoting ultimates or extremes; and from
the signification of the breast-plate, as being representative of
heaven, see above, n. 9879. From which considerations it ia
evident, that by giving the two rings on the two extremities of
the breast-plate, is signified the conjunction of the sphere of the
Divine Good in the extremes of heaven.

9884. " And thou shalt give two cords of gold upon the
two rings" — that hereby is signified a mode of conjunction in-
dissoluble, appears from the signification of cords, as denoting

9881— 9889.J

EXODUS.

535

indissoluble conjunction, see above, n. 9880 ; and from the
signification of gold, as denoting the good of love, see also
above n. 9S81 ; but the mode of conjunction is signified by
giving them on the two rings. From these considerations it is
evident, that by giving the two cords of gold upon the two
rings, is signified a moue of indissoluble conjunction of good
with the Divine Sphere.

9885. " At the extremities of the breast-plate" — that hereby
is signified in the extremes, appears from what was said above,
n. 9i>S3.

9886. " And the two extremities of the two cords thou shalt
give upon the two sockets" — that hereby is signified the mode
of conjunction with sustaining principles in the extremes, ap-
pears irom the signification of the extremity, as denoting ulti-
mates or extremes, see above, n. 9883 ; and from the signification
of cords, as denoting indissoluble conjunction, see also above,
n. 9S80 ; the mode of conjunction is signified by giving them
upon the sockets ; and from the signification of the sockets which
were upon the shoulders, as denoting existence and subsistence,
see n. 9847, 9851. The reason why they denote also support
or sustenance is, because they were upon the shoulders, and by
shoulders are signified things sustaining, inasmuch as they
sustain and carry.

9887. And thou shalt give them on the shoulders of the
cphod" — that hereby is signified thus the support of heaven and
the preservation of good and truth there by every endeavor and
ability, appears from the signification of giving upon the shoul-
ders of the ephod, as denoting support and the preservation of
good and truth in the heavens. That it denotes support, see just
above, n. 9886 ; and that it denotes preservation by every en-
deavor and ability, see n. 9S36. The reason why it denotes
the support of heaven by the Divine [principle] proceeding from
the Lord, and also the preservation of good and of truth there,
is, because by the breast-plate, which was tied by cords to the
shoulders of the ephod, and was thereby sustained, is signified
the Divine Truth proceeding from the Divine Good of the Lord,
n. 9823, thus all goods and truths in the complex which consti-
tute heaven, n. 9879.

•J8S8. " Over against the faces of it " — that hereby is signi-
fied for ever, appears from the signification of over against the
faces, as denoting for ever ; for by the breast-plate is signified
heaven, and every good and truth which constitute it, n. 9879 ;
what is over against the faces there is in the perpetual view of
the Lord, thus is preserved for ever.

9889. " And thou shalt make two rings of gold" — that here-
by is signified the sphere of the Divine Good, appears from the
signification of rings, as denoting the sphere of the Divine Good

536

EXODUS.

[Chap, xxviii

by which is conjunction, see n. 9882 ; and from the signification
of gold, as denoting the good of love, see n. 9880.

9890. " And thou shalt set them on the two extremities of
the breast-plate" — that hereby is signified in the extremes, ap-
pears from the signification of extremities, as denoting ultimates
or extremes ; and from the signification of the breast-plate, as
being representative of heaven, see n. 9882.

9891. " Upon its edge which is on this side the ephod in-
wards " — that hereby is signified the conjunction and preserva-
tion of the middle part, appears from the signification of the
edge of the breast-plate which is on this side the ephod inwards,
as denoting conjunction with the middle part of heaven, and
thereby preservation ; for by the ephod is signified the Divine
Truth in the spiritual heaven in an external form, n. 9824, thus
heaven in externals ; and the edge which is on this side the
ephod denotes the middle part ; for the subject treated of is con-
cerning the conjunction of all the goods and truths of heaven
with the ultimates there, and hence concerning the preservation
of the whole and of all its parts. All goods and truths are re-
presented by the twelve stones of the breast-plate, and by the
names of the twelve tribes for them there ; their conjunction
with the ultimates of heaven is represented by its being tied to
the ephod in six places, in two at the shoulders above, in two
at the middle part, and in two at the shoulders beneath above
the girdle ; hence is representatively exhibited the preservation
of the whole, both heaven and all things therein. The con-
junction of the breast-plate to the shoulders above represents
the preservation of celestial goods and truths there ; but the
conjunction at the edge on this side the ephod inwards, or at
the middle part, represents the preservation of spiritual goods
and truths; and the conjunction at the shoulders beneath over
against the coupling above the girdle represents the preserva-
tion of natural goods and truths proceeding from the two former.
For the goods and truths of heaven are in a threefold order ;
those which are in the supremes are called celestial, those which
are in the middles are called spiritual, and those which are in
the inferiors are called natural proceeding from the former, and
treated of beneath.

9892. "And thou shalt make two rings of gold" — signifies
the sphere of Divine Good, as above, n. 9882, 9889.

9893. " And thou 6halt give them on the two shoulders of
the ephod beneath" — that hereby is signified the preservation ot
good and truth in the lowest part of heaven, appears from the
signification of giving upon the shoulders, as denoting preserva-
tion by all endeavor and ability, as above, n. 9887 ; by beneath
is there signified the lowest part of heaven, where good and
truth are in a natural form, see just above, n. 9891.

9890— 9S97.]

EXODUS.

537

9894. " Over against the faces of it " — signifies for ever, as
above, n. 9887.

9895. " Opposite to the coupling thereof above the girdle
of the ephod — that hereby is signified where there is conjunc-
tion of all things proximately within the external colligament,
by which all things are kept together in connexion and in form,
appears from the signification of opposite to the coupling of the
ephod, as denoting where there is conjunction of all things sig-
nified by the ephod, which are goods and truths in the spiritual
kingdom in an external form, n. 9824 ; and from the significa-
tion of above the girdle of the ephod, as denoting proximately
within the external colligament, by which all things are kept
together in connexion and in form ; for by above is signified
within, since by things superior are signified tilings interior, n.
2148, 3084, 4599, 5146, 8325 ; and by the girdle of the ephod
the external colligament, by which all things are kept together
in connexion and in form, n. 9828, 9837. It may be expedient
briefly to say how the case herein is. That by the tying of the
breast-plate to the shoulders above, within and beneath, is sig-
nified the conjunction of all things of heaven, was shown above,
n. 9891 ; and that by this last tying which was above the girdkj
is signified their preservation on the lowest part, where good
and truth is presented in a natural form, n. 9S93. That those
things which are lowest, or which are ultimate, contain superior
or interior things in connexion and in form, see n. 9828. This
lowest, or last principle, is represented by the girdle of the
ephod, n. 9828, 9837 ; but what is proximately within or above,
was represented by that which is opposite to the coupling
above the girdle, where the breast-plate was tied to the ephod
beneath.

9896. " And they shall tie the breast-plate from its rings to
the rings of the ephod " — that hereby is signified the conjunc-
tion and preservation of all things of heaven by the sphere of
the Divine Good in the externals of the spiritual kingdom, ap-
pears from the signification of tying, as denoting conjunction
and preservation, see what was said above, where the tying of
the breast-plate to the ephod was treated of ; and from the sig-
nification of the breast-plate, as being representative of all
things of heaven, see n. 9879, 9882 ; and from the signification
of rings, as denoting the sphere of Divine Good by which is
conjunction, see n. 9498, 9501, 9882 ; and from the signification
of the ephod, as denoting Divine Truth in the spiritual kingdom
in the external form, into which interior things close, see n. 9824,
thus all the external of that kingdom.

9897. " In a thread of blue — that hereby is signified by
the celestial love of truth, appears from the signification of a
thread of blue, as denoting the celestial love of truth, see n.
9466, 9687, 9833.

538

EXODUS.

[Chap, xxviii.

9898. " To be upon the girdle of the ephod "—that hereby
is signified that it may be preserved for ever in its connexion
and in its form, appears from what was said above, n. 9895.

9899. "Nor shall the breast-plate recede from [being] upon
the ephod " — that hereby are signified all things of heaven inse-
parable from the externals of the spiritual kingdom, appears
from the signification of not receding, as denoting not to be
separated ; and from the signification of the breast-plate, as being
representative of all things of heaven, see n. 9879, 9882 ; ana
from the signification of the ephod, as denoting all the external
of the spiritual kingdom, see n. 9S24, 9S96.

9900. " And Aaron shall carry the names of the sous of
Israel " — that hereby is signified the preservation of good and
truth as to all quality by the Lord, appears from the significa-
tion of carrying, when relating to the breast-plate, by which
are signified all the goods and truths of heaven, n. 9879, 98S7,
as denoting to preserve, for what is carried on the breast, this
is preserved [kept together]. That to carry also, when relating
to the Divine [being or principle], denotes to keep together in
a state of good and truth, see n. 9500, 9737. And from the re-
presentation of Aaron, as denoting the Lord as to Divine Good,
see n. 9S06 ; and from the signification of the names of the sons
of Israel, as denoting the goods and truths of heaven and of the
church as to all quality, see n. 9S42.

9901. "In the breast-plate of judgment" — that hereby is
signified a representative of heaven as to Divine Truth shining
forth from the Divine Good of the Lord, appears from the sig-
nification of the breast-plate of judgment, as denoting the
Divine Truth shining forth from the Divine Good of the Lord, see
n. 9857 ; and as being representative of heaven, u. 9879, 9882.

9902. " Upon his heart " — that hereby is signified from Di-
vine Love to eternity, appears from the signification of the
heart, as denoting the good of love, see n. 3313, 3635, 3883 to
3896, 7542, 9050. Hence when it relates to the Lord, who is
here represented by Aaron, it denotes Divine Love ; hence to
carry on the heart denotes to preserve from Divine Love to
eternity.

9903. " In his entering in to the holy [place] " — that hereby
is signified in all worship, appears from the signification of en-
tering in to the holy, as denoting worship ; for all his adminis-
tration at the altar, and in the tent of the assembly, was called
the holy, which administration was worship.

9904. " For remembrance before Jehovah continually " — that
hereby is signified from mercy to eternity, appears from the sig-
nification of remembrance, when it relates to the Divine [bein<>
or principle], as denoting to preserve or liberate from a principle
of mercy, see n. 9849 t and from the signification of continually
as denoting to eternity.

9998—9905.]

EXODUS.

539

9905. "And thou slialt give to the breast-plate of judgment
the urim and thummim " — that hereby is signified the shining
forth of Divine Truth from the Lord in ultirnates, appears from
the signification of the breast-plate of judgment, as denoting
Divine Truth shining forth from the Divine Good of the Lord,
see n. 9S57 ; and from the signification of urim and thummim,
as denoting light and the shining forth [exple?idescentia] thence.
The reason why the urim and thummim denotes light and ex-
plendescence is, because by the stones in the breast-plate the
light of heaven shone forth with variety according to the
responses which were given by them, therefore also they were
of different colors ; for the Divine Truth proceeding from the
Divine Good of the Lord appears before the angels as light,
hence is all the light of heaven. The colors thence derived,
which are the modifications of that light with the angels, are
variegations of the intelligence and wisdom appertaining to
them, for all wisdom and intelligence is from that Divine Truth
or light. Hence it may be manifest that by the shining forth
[explendescence] of various colors from that light are presented
Divine Truths, which are responses in the heavens ; in like
manner by the urim and thummim, when the Divine [being or
principle] was interrogated. But it is to be noted, that when
the explendescence appeared, then at the same time the response
to the subject of inquiry was pronounced in an audible voice
[viva voce] / which was done by the angels, to whom by such
explendescence it was revealed from the Lord ; for, as was said,
the Divine Truths, which are responses, so appear in the hea-
vens. That the light of heaven is the Divine Truth proceeding
from the Divine Good of the Lord, see n. 1053, 1521 to 1533,
1619 to 1632, 2776, 3091, 3138, 3167, 3190, 3195, 3222,
3223, 3337, 3339, 3311, 3636, 3643, 3862, 3993, 1060, 4180,
4302, 4408, 4414, 4415, 4419, 4527, 4598, 5400, 6032, 6313,
6315, 6608, 6907, 7174, 8644, 8707, 8861, 9399, 9407, 9570,
9571. And that colors appear in the heavens, and that they
are modifications of that light with the angels, thus variegations
of intelligence and wisdom appertaining to them, see n. 3993,
4530, 4677, 4742, 4922, 9466, 9467, 9865. Tfiat this is the
case, is also manifest from the signification of urim and thum-
mim, for urim signifies fire lucent, and thummim the explen-
descence ; fire lucent is the Divine Truth from the Divine Good
of the Divine Love of the Lord, and the explendescence is that
truth in ultirnates, thus in effect. And it is to be noted, that
thummim in the Hebrew tongue denotes integrity, but in the
angelic tongue explendescence. It is said in the angelic tongue,
because the angels discourse with each other from the very es-
sence of a thing perceived inwardly in themselves, thus accord-
ing to its quality ; the discourse thence flows forth into a con-
formable sonorous [expression], audible only to the angels ; the

540

EXODUS.

[Chap, xxvih.

explendescence of Divine Truth and the sonorous [expression]
is thummim, hence now is its denomination. The like is per-
ceived by the angels, when thum is read in the Hebrew tongue,
by which is signified what is entire, or integrity. Hence it is,
that by entire, in the internal sense of the Word, is signified
Divine Truth in effect, which is a life according to the Divine
precepts, as may be manifest from several passages in the Word,
as in Joshua, chap. xxiv. 14 ; in the book of Judges, chap. ix.
16, 19 ; and in David, Psalm xxv. 21 ; Psalm xxxvii. 37 ; Psalm
lxxxiv. 11 ; Psalm ci. 2 ; Psalm cxix. 1. Hence also it is, that
the urim and thummim are called the judgment of the sons of
Israel, also the breast-plate of judgment, and likewise the judg-
ment of urim, for judgment signifies Divine Truth in doctrine
and life, see above, n. 9857. From these considerations it may
now be manifest, that the breast-plate by urim and thummim,
that is, by the explendescence of the light of heaven, revealed
Divine Truths in a natural sphere, thus in ultimates. A like
explendescence is also presented inwardly with those who are in
truths derived from good, which dictates, and as it were gives
responses, when truth is enquired after from affection of heart,
and is loved as good. That there is such an explendescence,
whereby Divine Truth from heaven is revealed in the natural
man, with those who are illustrated from the Word, is not per-
ceived in the world, by reason that it is unknown that any light
from heaven illustrates the intellectual principle of man ; but
that it is so, has been given to perceive, and also to see. It is
to be noted further, that that explendescence appears in ulti-
mates, since all things which are of light from the Divine [being
or principle], descends even to ultimate ends ; and because they
descend thither, they also shine forth there and thence. Hence
now it is, that the breast-plate was set upon the ephod and upon
its girdle ; for the ephod represented Divine Truth in ultimates,
i). 9824 ; and its girdle represented a common bond, that things
might be kept in connexion, n. 9828, 9837. Therefore it is
s&m,And they shall tie the breast-plate from its rings to the rinas
of the ephod, to be upon the girdle of the ephod, nor shall the
breast-plate recede from being upon the ephod, verse 28 of this
chapter. The reason why the names of the sons of Israel were
also engraven was, because the twelve tribes likewise represented
all things of the Divine Good and truth in the heavens, conse-
quently heaven with all the societies there, and various things
according to the order in which they are named in the Word,
see n. 3858, 3862, 3926, 3939, 4060, 4603, 6335, 6337, 6397,
6640, 7836, 7891, 7973, 7996, 7997.

9906. " And they shall be on the heart of Aaron " — that
hereby is signified from the Divine Good of the Divine Love of
the Lord, see above, n. 9902.

9907. "In his entering in before Jehovah " — that hereby ia

9906—9910.]

EXODUS.

541

signified in all worship, appears from the signification of enter-
ing in before Jehovah, or, what is the same thing, to the Holy
[place], as denoting worship, see above, n. 9903.

9908. "And Aaron shall carry the judgment of the sons of
Israel " — that hereby is signified the Divine Truth of heaven
and of the church, appears from the signification of judgment,
as denoting Divine Truth in doctrine and life, see n. 9857.
Since they were the urim and thuminim which are here called
judgment, therefore it is the Divine Truth proceeding from the
Lord, and shining forth and explendescent in ultimates, which
is here meant by judgment, for the urim and thummim have
that signification, n. 9905.

9909. "Upon his heart before Jehovah continually" — that
hereby is signified perpetually shining forth from good, appears
from the signification of the heart, as denoting the good of love,
see n. 3313, 3635, 3883 to 3896, 7542, 9050 ; and from the
signification of continually, as denoting perpetually. The reason
why it denotes shining forth is, because the breast-plate was on
the heart, and by the breast-plate is signified the Divine Truth
shining forth from the Divine Good of the Lord, n. 9823.

9910. Yerses 31, 32, 33, 34, 35. And thou shalt make the
robe of the ephod, the whole of blue. And the mouth [or aper-
ture] of the head thereof shall be in the midst thereof ; its brim
shall be to the mouth [or aperture] thereof round about, the work
of the weaver, as the mouth [or aperture] of a coat of mail it
shall be to it, lest it should be rent. And thou shalt make upon
the borders thereof pomegranates of blue and of purple, and of
scarlet double-dyed, upon the borders thereof round about, and-
bells of gold in the midst of them round about. A bell of gold
and a pomegranate, a bell of gold and a pomegranate upon the
borders of the robe round about. And it shall be upon Aaron
the minister, and his voice shall be heard in his entering in to the
Holy before Jehovah, and in his going out, lest he die. And
thou shalt make the robe of the ephod, signifies the Divine
Truth in the internal form in the spiritual kingdom. The whole
of blue, signifies by influx from the good of the celestial king-
dom. And the mouth [or aperture] of the head thereof shall
be in the midst thereof, signifies the ratio [rationem] of influx
from a superior principle. And a brim shall be to the mouth
thereof round about, signifies what is on all sides terminated
and closed. The work of a weaver, signifies from what is celes-
tial. As the mouth of a coat of mail it shall be, lest it should
be rent, signifies thus strong and secure from hurt. And thou
shalt make upon the borders thereof, signifies in the extremes
where the natural principle is. Pomegranates signifies scientifica
of good. Of blue, and of purple, and of scarlet double-dyed,
signifies from the good of charity and of faith. Upon the bor-

542

EXODUS.

[Chap, xxviii.

ders thereof round about, signifies in the extremes where the
natural principle is on all sides. And bells of gold, signifies
all things of doctrine and of worship passing to those who are
of the church. In the midst of them round about, signifies
from the interior of the scientifics of good on all sides. A bell
of gold and a pomegranate, a bell of gold and a pomegranate
upon the borders of the robe round about, signifies thus every
where. And it shall be upon Aaron, signifies a representative
of the Lord. To minister, signifies whilst in worship and
evangelization. And his voice shall be heard, signifies the influx
of truth with those who are in the heavens and who are in the
earths. In his entering in to the holy before Jehovah, sig-
nifies in every state of good and truth in worship. Lest he die,
signifies lest the representative perish, and thereby conjunction
with the heavens.

9911. " And thou shalt make the robe of the ephod " — that
hereby is signified the Divine Truth in the internal form in the
spiritual kingdom, appears from the signification of a robe, as
denoting in general the spiritual kingdom, and specifically the
Divine Truth in an internal form there, see n. 9825.

9912. " The whole of blue " — that hereby is signified by in-
flux from the good of the celestial kingdom, appears from the
signification of blue, as denoting the celestial love of truth, see
n. 9466, which is the good of mutual love, and the good of
mutual love is the external good of the celestial kingdom, for
goods in the heavens proceed in order from inmost to outermost,
and in the order in which they proceed, they also flow in, for
to proceed is to flow in ; in what order goods proceed, 6ee
n. 9873. This good is what flows-in into the internal good of
the spiritual kingdom, which is signified by the robe : hence
exists its good, which is the good of charity towards the
neighbor ; hence now it is that the robe was wholly of blue.
With the influx of goods the case is this ; there is not any good
given, which is good, unless it has in it an interior good from
which [it is derived] ; the interior good from which it is derived
constitutes its essence, whence it comes to pass that that good
exists in the following, almost as the soul in its body. It is this
following good concerning which it is said that it proceeds from
another, which is interior. That the good of charity towards
the neighbor proceeds from the good of mutual love, which is a
prior or interior good, has been occasionally shown above. The
good of mutual love is the external good of innocence, and
unless the good of charity has in it the good of innocence, it
is not the good of charity, see n. 2526, 2780, 3183, 4797, 6765,
7840, 9262, consequently unless it has in it the good of mutual
love. Hence now it is, that the robe was to be wholly of blue ;
for blue is the good of mutual love, or, what is the same thing,

9911—9913.]

EXODUS. UZ

the external good of innocence ; and the robe denotes Divine
Truth in the internal form in the spiritual kingdom, which is the
same thing with the good of charity, n. 9825.

9913. " And the mouth [or aperture] of the head thereof
shall be in the midst thereof " — that hereby is signified the ratio
of influx from a superior principle, appears from the signification
of the mouth [or aperture] of the head of the robe in the midst
thereof, as denoting where there is influx from a superior
principle, or what is the same thing, from an interior principle,
thus from the celestial kingdom into the spiritual kingdom.
That the external good of -the celestial kingdom flows-in into the
internal good of the spiritual kingdom, see just above, n. 9912.
The reason why the mouth [or aperture] of the head of the robe
in the midst thereof has this signification is, because by the
robe is signified the spiritual kingdom, and specifically its in-
ternal principle, n. 9825 ; and by the neck, where the mouth of
the head of the robe was, is signified the influx, the communi-
cation, and conjunction, of things celestial with things spiritual,
n. 3542, 5320, 5328 ; for the head with man corresponds to the
celestial kingdom of the Lord, and the body to His spiritual
kingdom, hence the interceding neck, which the mouth of the
head of the robe encompasses and clothes, corresponds to the
intermediation or influx of the celestial kingdom into the spi-
ritual kingdom. That such things are signified by the mouth
of the head of the robe in the midst thereof, may appear as a
paradox, and will appear so to those who know nothing concern-
ing heaven, and concerning spirits and angels there, consequent-
ly nothing concerning correspondence. That there is a corre-
spondence of all things appertaining to man with all things in
the heavens, has been shown at the close of several chapters,
see the places cited, n. 9280 ; and that in general the head
corresponds to celestial things, the body to spiritual, and the
feet to natural, n. 493S, 4939. Hence it is evident that the neck
from correspondence signifies the influx, the communication and
conjunction of things celestial with things spiritual. Hence the
mouth of the head of the robe, which was made to encompass
the neck, signifies the ratio of that influx ; for by the garments
of Aaron were represented in general those things which are of
the spiritual kingdom of the Lord, n. 9814. Hence it is evident
that by the description of the mouth or compass of it is described
the influx itself. It is moreover to be noted, that angels and
spirits appear clad in garments, and that singular the parts of
their garments are representative ; this is known to all who are
in the heavens. Hence it is that singular the parts also of the

garments of Aaron are representative of such things as are in the
eavens ; for the Word from he Lord is so written, that by it
there is conjunction. The reason why the man of the church
does not know this, although he has such Word, is because he

544

EXODUS.

[Chap, xxviii

turns bis interiors to the world, insomucl> that he cannot be ele
vated towards heaven, and be instructed, see n. 9706, 9707, 9709.

9914. " Its brim shall be to the mouth thereof round about
— that hereby is signified on all sides terminated and closed,
appears from the signification of the brim or border, round
about the mouth or upper aperture of the robe, as de-
noting on all sides terminated and closed ; for that brim, oi
that border, was what terminated and closed round about.
By this and the particulars which presently follow, is described
the ratio of the influx of celestial good into spiritual good. That
this influx is in a like ratio with the influx of the powers from
the head through the neck with man, is manifest from what
was said in the article above concerning correspondence. It
may be expedient briefly to say what is the nature and quality
of this influx ; all the first [principles], which are of the head,
namely, which are of the cerebrum and the cerebellum, collect
themselves into fascicles of fibres and little nerves there, and
being collected they are let down through the neck into the
body, and therein diffuse themselves in all directions, and move
the organical substances there altogether in compliance with
the will, which commences in the brains. Similar also is the
deflux and influx of the powers and forces from the celestial
kingdom, which is the head in the Grand Man or in heaven
into the spiritual kingdom, which is as the body there. This
influx also is what is meant and described by the mouth of the
head of the robe in the midst, and its termination by the brim
round about. Hence now it is that by the brim of that mouth
is signified what is terminated and closed on all sides. The ter-
mination itself is now described.

9915. "The work of the weaver" — that hereby is signified
from the celestial principle, appears from the signification of
the work of a weaver, as denoting from a celestial principle
by work is signified that which is done or exists, thus wha
is from another; and a weaver is he who causes it to be or
exist; thus it denotes the celestial principle, for from this, and
by this, exists the spiritual principle. That the good of the
celestial kingdom nows-in into the good of the spiritual king-
dom, and makes this latter to exist, was shown above, n. 9913,
9914. Whether we speak of the good of the celestial kingdom,
or of the celestial principle, it i6 the same thing, for the ce-
lestial principle is the good of that kingdom ; the case is similar
with respect to the good of the spiritual kingdom and the spi-
ritual principle. AY hat the good of the celestial kingdom, or
the celestial principle is, and what the good of the spiritua'.
kingdom or the spiritual principle, see tlie passages cited, n.
9277. In the heavens there are three principles which succeed
in order, namely, the celestial, the spiritual, and the natural ;
'he celestial makes the inmost heaven, the spiritual the middb'

9915.J

EXODdS.

545

heaven, and the natural proceeding from the spiritual the ulti
mate heaven. These same three principles are in man, ana
succeed in like order in him as in the heavens, for the rege-
nerate man is a heaven in the least form, corresponding to tlie
grand heaven, n. 9279 ; but the faculties receiving those prin-
ciples are called the voluntary, the intellectual, and the sci-
entific, from which comes the cogitative or imaginative of the
external or natural man ; the voluntary receives the celestial
principle or good, the intellectual receives the spiritual principle
or truth thence derived, and the scientific, which makes the
intellectual of the natural man, includes and closes those princi-
ples. These three are signified in the Word by a worker with
the needle, a contriver, and a weaver ; that a worker with a
needle or needle-work denotes the scientific principle, see n.
9688 ; and that a contriver or contrivance denotes the intel
lectual principle, see n. 9598, 9688 ; thus a weaver denotes the
voluntary principle. The reason why a weaver denotes the
voluntary principle is, because the voluntary principle flows-in
into the intellectual and weaves it, insomuch that the things
which are in the intellectual principle are weaviugs from the
voluntary ; for what the voluntary principle wills, this it forms,
that it may appear to the sight in the intellectual, which sight
is thought [or contrivance] and hence by a contriver [or thinker]
is signified the intellectual principle. Inasmuch as by the gar-
ments of Aaron was represented the spiritual heaven, adjoined
to the celestial kingdom, n. 9814, and the celestial kingdom
corresponds to the voluntary principle appertaining to man,
and the spiritual kingdom to the intellectual principle apper-
taining to him, n. 9835 ; therefore, in application to garments,
mention is made of the work of a worker with a needle, of a
contriver, and of a weaver, and thereby are signified the things
which are from the scientific principle, from the intellectual,
and from the voluntary, or what is the same thing, from the
natural, from the spiritiial, and from the celestial. That such
things are signified, may be manifest to all those who believe
tiiat the Word is Divine, and that thus it interiorly contains
the things which are of the Lord, which are of heaven, and
which are of the church, for these are Divine things ; and
apart from these things, how insignificant is it for Jehovah
Himself to say, by whom and of what work the garments of
Aaron should be made, and which of them should be made
by the worker with a needle, which by a contriver, and which
by a weaver, which are distinctly named in what follows of
the book of Exodus in these words, "These he filled with
wisdom of heart, to make all work of a workman, and of a con-
triver, and of a worker with a needle, in blue, and in purple,
and in scarlet djuble-dyed, and of a weaver ; making all work,
and contriving contrivances," xxxv. 35. A workman in this
vol. ix. 35

546

EXODUS.

[Chap. xxviii.

passage denotes Divine Celestial Good, from which comes the
voluntary principle of a regenerate person, n. 9846 ; his work
is named in the first place, because immediately from the Di-
vine [being or principle] ; and from celestial good all things
are mediately born, and proceed.

9916. " As the mouth [or aperture] of a coat of mail shall
be to it lest it should be rent " — that hereby is signified thus
strong and secure from hurt, appears from the signification of
a coat of mail, as denoting what is strongly woven together,
wherefore it is said, lest it should be rent, that is, that it may
be safe from hurt ; such a woven [substance] is signified by
that term in the original tongue. The idea of that woven
[substance] may be had from correspondence ; for the subject
here treated of in the internal sense is concerning the influx of
celestial good into spiritual good. This influx is what is sig-
nified by the mouth of the head of the robe, and is described
bv the work of a weaver and of a coat of mail : and to that

J 7

influx from the heavens corresponds the influx of life with man
from the head through the neck into the body, n. 9913, 9914 ;
and since it thus corresponds to it, the texture of the neck is
of strong nerves, and below the texture is as it were a circular
[assemblage] of bones, by which the influx is rendered secure
from all hurt ; hence, as was said, an idea may be formed of
singular the things contained in this verse, namely, what is sig-
nified by the mouth of the head in the midst, by the brim which
is round about it, by the work of a weaver, and by the mouth
of a coat of mail, which is to it, lest it should be rent. It is
to be noted, that all representatives in nature have reference to
the human form, and are significative according to their relation
to it, n. 9496 ; and that all clothing derives a signification from
that part of the body which it covers, n. 9827; nence also this
upper part of the robe which encompasses and covers the neck.

9917. " And thou shalt make upon its borders" — that here-
by is signified in the extremes where the natural principle is,
appears from the signification of the borders of the robe, as
denoting the extremes where the natural principle is. For by
the robe is specifically signified Divine Truth in the spiritual
kingdom in the internal form, and in general the spiritual king-
dom, n. 9825 ; and by the borders which are beneath and round
about, its extremes ; and the extremes of the spiritual kingdom
are things natural ; for goods and truths in the heavens succeed
in this order, in the supreme or inmost are celestial goods and
truths, in the middle are spiritual goods and truths, and in the
ultimate are natural goods and truths ; concerning which suc-
cession in the heavens and with man, see what was said just
above, n. 9915. And since the scientifics of truth and of good
are in the external or natural man, therefore also pomegranates
were set in the border, for by pomegranates are signified the scien-

9916, 9917.]

EXODUS.

547

tifics of good ; and also in the pomegranates were bells of gold,
becaiihe by bells are signified such things as are derived from
sci en tifics. That the borders of the robe denote the extremes
where the natural principle is, is manifest from the passages in
the Word, where borders are named, as in Isaiah, " I saw the
Lord sitting upon a throne high and lofty, and the borders thereof
filled the temple" vi. 1, where by the throne on which the
Lord sat is signified heaven, and specifically the spiritual heaven,
n. 5313, 8625 ; by borders are there signified Divine Truths in
ultimates, or in extremes, such as are the truths of the "Word
in the sense of the letter ; which are said to fill the temple,
when they fill the church. The like is signified by the borders
filling the temple, as by the smoke and the cloud fiLling the ta-
bernacle and also the temple, as occasionally spoken of in the
Wo-rd ; that by smoke is there signified Divine Truth in ulti-
mates, such as is the sense of the letter of the Word, see n.
8916, 8918 ; and also by a cloud, n. 4060, 4391, 5922, 6343.
That the woman laboring with an issue of blood, when she
touched the border of the Lord's garment, was healed, Matt. ix.
20, 22 ; and in general, that as many as touched the border oj
His garment, were healed, Matt. xiv. 36 ; Mark vi. 56, signified
that from the Divine [being or principle] in the extremes or
ultimates health went forth; for that in the ultimates of good
and truth, which are from the Divine [being or principle],
there is strength, and power, see n. 9836, and also that re-
sponses are there, n. 9905. And in Matthew, " Jesus said of
the Scribes and Pharisees, that they do all their works to be
seen of men, that they make broad their phylacteries, and
magnify the borders of their robes," xxiii. 5 ; in this passage it
is very manifest that borders of a robe denote external things
which are extant to view, and that to magnify them denotes to
do works in externals, that they .may appear or be seen. And
in Jeremiah, " Jerusalem hath sinned a sin, her uncleanness
is in her borders" Lam. i. 8, 9 ; uncleanness in the borders
denotes in the deeds and words, thus in the extremes : for the
extremes derive their essence from the interiors, wherefore
when the interiors are unclean, the extremes are also unclean,
although the uncleanness does not appear before men, by reason
that men look at the external form, and thus do not see the
interiors ; nevertheless the uncleanness, which is in the interiors,
appears before the angels, and is also detected with every one
in the other life, for externals are there removed ; hence it is
made evident what has been the quality of works in their essence.
And in Nahum, " / will uncover thy borders upon thy faces,
and I will show thy nakedness to the nations," iii. 5 ; to un-
cover the borders upon the faces denotes to remove externals,
that internals may appear ; for the externals, which are of the
natural man, by various methods conceal the internals, which

548

EXODUS.

[Chap, xxviii.

are hypocrisies, deceits, lies, hatreds, revenges, adulteries and
other like things, wherefore when externals are taken away,
internals appear in their uncleanness and filthiness. And in
Jeremiah, " If thou shalt say in thine heart, wherefore have
these things happened unto me ? For the multitude of thine
iniquity thy borders were discovered, thy heels were violated.
/ will make bare thy borders upon thy faces, that thine igno-
minies may be seen, thine adulteries," xiii. 22, 26, 27. Speaking
of the abominations of Jerusalem ; to discover the borders, and
to make them bare, denotes to take away external things, which
cover aud hide, that the interiors may be seen ; for man learns
to feign what is good, what is honest and sincere, for the sake
of reputation, of honor, and of gain, when yet inwardly he
has evils and falses of various kinds stored up ; inasmuch as
by borders are signified external things, therefore also mention
is made of the heels, because the heels denote the lowest things
of the natural principle, see n. 259, 4938, 4940 to 4951. From
these considerations it is now manifest, that by the borders of
the robe are signified goods and truths in ultimates or extremes,
which are in the natural world.

9918. " Pomegranates " — that hereby are signified the scien-
tifics of good, appears from the signification of pomegranates, as
denoting the scientifics of good, see n. 9552. The reason why
pomegranates were set in the borders of the robe was, because
borders signified the ultimates or extremes of heaven and the
church, and those ultimates or extremes are scientifics, as is
manifest from what was said above, n. 9915, 9917, concerning
the successive order of goods and of truths in the heavens and
with man. The scientifics of good and of truth, which are
signified by pomegranates, are doctrinals from the "Word, which
are scientifics, so far as they are in the memory, which is in the
external or natural man. But when they enter the memory,
which is in the internal or spiritual man, as is the case when
the life is formed according to them, then the doctrinak as to
truth, become [things] of faith, and as to good become [things]
of charity, and are called spiritual. When this is the case, they
nearly vanish from the external or natural memory, and appear
as innate, because ingrafted in the life of man, like all those
things which by daily use are become as it were natural,
ile-nce it is evident what scientifics are, and to what they con-
duce, consequently to what the doctrinals of the church conduce
whilst they are held only scientifically ; for when they are held
only scientifically, they have then a place beneath intelligence
and wisdom, nor do they ascend or enter the life, until they be-
come of faith and of charity in the internal man.

9919. " Of blue, and purple, and scarlet double-dyed " —
that hereby is signified from the good of charity and of faith,
appears from the signification of those words, see D. 9687,

9918—9922.]

EXODUS.

549

9833. The reason why fine linen was not interwoven as in the
ephod, is because the waistcoat, which was the inmost clothing,
was of fine linen, and this for the reason because by fine linen is
signified truth from a celestial origin, n. 5319, 9169, which is
spiritual good itself proceeding from celestial.

9920. " On the borders thereof round about " — that hereby
is signified in the extremes, where the natural principle is, in all
directions, appears from the signification of borders, as denoting
extremes, where the natural principle is, see above, n. 9917 ;
and from the signification of round about, as denoting in all di-
rections ; for when borders signify extremes, the whole circum-
ference which is from the borders signifies every extreme, con-
sequently every where, or in every direction.

9921. " And bells of gold " — that hereby are signified all
things of doctrine and of worship derived from good passing to
those who are of the church, appears from the signification of
bells, as denoting all things of doctrine and of worship passing
to those who are of the church, of which we shall speak pre-
sently. That they are derived from good, is signified by their
being of gold, for gold signifies good, n. 113, 1551,1552, 5658,
6914, 6917, 8932, 9490, 9510, 9S74, 9881, 9884. The reason
why bells denote all things of doctrine and of worship passing
to those who are of the church is, because by means of the
cells the people heard and perceived the presence of Aaron in
ministering, for by the people are signified those who are of the
church, and by the ministry of Aaron are signified all things of
doctrine and worship ; wherefore in what follows it is said, And
they shall be upon Aaron to minister, and his voice shall be heard
in his entering in to the Holy before Jehovah, and in his going-
out, from which considerations it is evident what is signified by
bells. The reason why those bells were set in the borders of the
robe was, because the holy tilings of doctrine are in the ex-
tremes, and also there and thence is hearing and perception, see
n. 9824, 9905.

9922. " In the midst thereof round about " — that hereby is
signified from the interior of the scientifics of good in every
direction, appears from the signification of " in the midst," as
denoting what is interior, see n. 1074, 2940, 2973, 5897. Thud
in the midst, when it relates to the hearing and perception of
doctrine and of worship, which are signified by bells, denotes
from what is interior ; and from the signification of pomegranates,
in the midst of which they were, as denoting the scientifics of
good, see above, n. 9918 ; and from the signification of round
about, as denoting in every direction, as above, n, 9920. The
reason why the bells were set in the midst of the pomegranates
was, because the scientifics, which are signified by pome-
granates, are recipients, and as vessels of truth and of good, see
n. 1469, 1496, 3068, 5373, 5489, 7770 ; and doctrine and wor-

550

EXODUS.

[Chap, xxviii.

ship, which are signified by bells, must be derived from good
and truth, which are inwardly in scientifics as in their ves-
sels ; if they are not derived from those principles, but only
from scientifics, they have not any thing oT life. It is said that
doctrine and worship must be from goou and truth, which are
within in scientifics, but not from scientifics without those
principles. But since few can comprehend how this case is, it
may be expedient to explain it, as far as possible, to the appre-
hension. All. things of the external or natural memory are called
scientifics, for there is given an external memory, which is of
things in the natural world, and there is given an internal me-
morv, which is of things in the spiritual world, see n. 2469 to
2494, 2831, 5212, 9394, 9723, 9841. The things which are
inscribed on the internal memory are not called scientifics be-
cause they are things relating to the life of man, but they are
called truths which are of faith and goods which are of love;
these are the things which must be within in scientifics. For
there is in man an external principle, which is called the exter-
nal man, and an internal principle, which is called the internal
man ; the internal principle must be in the external, as the soul
in its body ; thus those things which are in the internal man,
must be in those which are in the external, for thereby there is
a soul or life in the latter ; wherefore if internal things, or those
which are of the internal man, be not in external things, there
is no soul in these latter, thus no life ; and whereas the good of
love and of faith constitutes the internal principle, it follows
that that good must be in externals, thus in scientifics ; for
scientifics, as was before said, are recipients and as vessels of
internal principles, consequently doctrine and worship must be
from those things which are in the recipients or vessels, since
doctrine and worship are not in recipients and vessels which are
empty or void of those principles. From these considerations
ii is evident how it is to be understood, that all things of doc-
trine and of worship must be from the interiors of the scientifics
of good, which is signified by the bells of gold being in the
midst of the pomegranates. It is further to be noted, that there
are given scientifics of good, and scientifics of truth, and that
truths there are again vessels recipient of good, for the truths
of faith are the vessels of the good of love. For the illustration
of this subject, see what was said and shown above concerning
scientifics, namely, That identifies are things of the memory in
the natural man, n. 3293, 3309, 3310, 4967, 5212, 5774, 5874,
:> - S6, .VSS9, 5934. That by seii ntifics the internalman is opened,
n. 1495, 1548, 1563, 1895, 1940,*3085, 3086, 5276, 5871, 5874,
59i»i. That scientifics are the means of growing wise, and also
the means of becoming insane, n. 4156, 4760, 8628, 8629. That
scientifics are the vessels of truth, and truths the vessels of good,,
u. 1469, 1496, 3068, 3079, 3318, 5489, 58S1, 6023, 6071, 6077

9923—9925.]

EXODTJS.

551

6750, 7770, 8005, 9394, 9724. That scientifics are serviceable
to the internal man, n. I486, 1616, 2576, 3019, 3020, 3665,
5201, 5213, 6052, 6068, 60S4, 9394. That scientifics, which are
things of the external memory, when they become of the life, van-
ish out of the external memory, but remain inscribed on the in-
ternal memory, n. 9394, 9723, 9S41. That man, who is in the
truths of faith derived from the good of charity, is capable of
being elevated above scientifics, n. 6383, 6384 ; which is the same
thing as being elevated above sensual things, n. 5089, 5094, 6183,
6313, 6315, 9730. That man carries along with him scientifics
or the things of the external memory into the other life, when
he dies, but that they are then quiescent, and how, n. 2475 to
2486, 6931.

9923. " A bell of gold and a pomegranate, a bell of gold and
a pomegranate on the borders of the robe round about " — that
hereby is signified thus every where and altogether, namely,
that doctrine and worship must be from the interior of scientifics,
appears from what was just above shown concerning bells and
pomegranates; the repetition involves, that thus it must be
every where.

9924. " And it shall be upon Aaron " — that hereby is signi-
3ed a representative of the Lord, appears from the representa-
tion of Aaron, as being a representative of the Lord as to the
good of love, see n. 9806, 9809 ; in this case as to those things
which concern evangelization and worship, since such things are
signified by the bells in the pomegranates, and by the voice
thence to be heard, when Aaron entered in to the holy [place].

9925. " To minister " — that hereby is signified whilst in
worship and evangelization, appears from the signification of
ministering, when concerning Aaron, by whom is represented
the Lord, as denoting worship and evangelization. By worship
is signified every thing representative of worship derived from
the good of love and the truths of faith, for worship derived
from those principles is truly worship, whereas worship without
those principles is as a shell without a kernel, and as a body
without a soul ; still such was the worship amongst the Judaic
and Israelitish nation, for it only represented internal things,
which, as was said, are of love and of faith ; nevertheless the
Lord provided that such worship should be perceived in the
heavens, and thus by it should be effected the conjunction of
heaven with man, not by internal things, but by correspon-
dences with external things, on which subject see what was
cited, n. 9021, 9380. This worship is what is signified by the
ministry of Aaron. The reason why it denotes also evangeliza-
tion is, because by evangelization are meant all things which in
the Word treat of the Lord, and all things which in worship
represented Him ; for evangelization is annunciation concerning
the Lord, concerning His coming, and concerning those thing!

552

EXODUS.

[Chap, xxviii.

which are from Him, which relate to salvation and eternal life.
And whereas all things of the Word, in its inmost sense, treat cf
the Lord alone, and also all things of worship represented Him,
therefore the whole Word is Evangelium [Gospel], in like man-
ner all worship which is performed according to those things
that are commanded in the Word. And because priests presided
over worship, and likewise taught, therefore by their ministry
was signified worship and evangelization.

9926. " And his voice shall be heard " — that hereby is signi-
fied the influx of truth with those who are in the heavens ana
who are in the earths, appears from the signification of being
heard, as denoting reception and perception, see n. 5017, 5471,
5-475, 7216, 8361, 9311, hence also influx, for the things which
are received and perceived must flow in ; and from the significa-
tion of voice, when concerning Aaron, by whom is represented
the Lord, as denoting the Divine Truth, see n. 8813 ; for voice
is its announcing, and because it is announcing, it is with those
who are in the heavens and in the earths ; for the Divine Truth
fills all the things of heaven, and constitutes all things of the
church. Such announcing was represented by the voice from
the bells of gold, when Aaron entered in to the holy [place]
before Jehovah, and when he went out, as is said in what now
follows in this verse. That voice in the Word signifies Divine
Truth, which is heard and perceived in the heavens and in the
earths, is manifest from the following passages, " T/te voice of
Jehovah is on the waters ; the voice of Jehovah is in virtue ; the
voice of Jehovah is with honor; the voice of Jehovah breaks the
cedars ; the voice of Jehovah falleth as a flame of fire ; the voice
(f Jehovah makes the wilderness to tremble ; the voice of 'Jehovah
makes the hinds to bring forth young ; but in His temple every
one 6ayeth glory," Psalm xxix. 4 to 10. The subject treated of
in that Psalm is concerning the Divine Truth, which destroys
falses and evils ; this Divine Truth is the voice of Jehovah ;
but the glory which is 6aid is the Divine Truth which is in
heaven and in the church. That glory denotes the Divine
Truth, see n. 9429 ; and that temple denotes heaven and the
church, see n. 3720. And in John, " He who is the shepherd
of the sheep, to him the porter openeth, and the sheep hear his
voice : the sheep follow him, because they know his voice : a
stranger they do not follow, because they know not the voice of
strangers. And other sheep I have, which are not of this fold,
them also I must bring, and they shall /tear My voice f but ye
are not of My sheep, for My sheep hear My voice, and I know
them and they follow Me," x. 2, 3,4, 5, 16, 26, 27. That
voice in this passage denotes the Divine Truth proceeding from
the Lord, time the Word, is very evident ; the voice of strangers
denotes what i6 false. And in Isaiah, " The voice of Him that
crieth in the wilderness, prepare ye the way of Jehovah, for the

9926.]

EXODUS.

553

glory of Jehovah shall he revealed. The voice saith, cry.
ascend upon a high mountain, O evangelizing Zion ! lift up
with virtue thy voice, O evangelizing Jerusalem ! lift up ; be
hold the Lord Jehovih cometh in strength," xl. 3, 5, 6, 9, 10,
John i. 23 ; voice in this passage denotes what is announced
from the Word concerning the coming of the Lord, thus also it
denotes Divine Truth, which the Word announces ; wilderness
denotes the state of the church on this occasion, which is as .n
a wilderness, because the Word is no longer understood ; the
glory which shall be revealed denotes the Word as to its inte-
riors. That this is glory, see n. 9429. That Jehovah, for
whom a way wras to be prepared, and the Lord Jehovih, who
was to come in strength, denotes the Lord, is evident, for it is
clearly said. Again, in Isaiah, " the voice of thy watchmen, they
shall lift up the voice, when they shall see with eye to eye, that
Jehovah is returned to Zion," Hi. 8 ; where watchmen denote those
who search the Scripture concerning the coming of the Lord ;
their voice denotes the Word, which is the Divine Truth from
which [they speak]. And in Jeremiah, " The Maker of the earth
by His intelligence stretcheth out the heavens, to the voice which
He gives, there is a multitude of waters in the heavens" x. 12, 13 ;
chap. li. 16 ; voice denotes Divine Truth, waters denote the
truths wdiich are in the heavens and from the heavens. That
waters in the Word denote truths, see n. 2702, 3058, 3424, 4976,
5668, 8568, 9323. As also in the Apocalypse, '•''The voice of the
ISon of Man was as the sound of many waters," i. 15. "I heard
a voice from heaven as the voice qf many waters" xi v. 2. And in
David, " The voice of Jehovah is on the waters, Jehovah is on
great waters," Psalm xxix. 3. And in Joel, " Jehovah hath ut-
tered His wi'ce before His army, because it is innumerable which
doeth His Word," ii. 11 ; voice also in this passage denotes the
Divine Truth, likewise the Word which they do. Again in
the same prophet, "Jehovah from Jerusalem shall give His
voice that the heavens and the earth shall tremble," iii. 16.
And in David, " O ye kingdoms of the earth, sing to the Lord,
to Him that rideth upon the heaven of the heaven of antiquity,
behold He shall give in a voice the voice of strength," Psalm
Ixviii. 32, 33. And in John, " I say unto you that the hour
cometh, when the dead shall hear the voice of the Son of Man,
and they who hear shall live," v. 25; that voice in this passage
denotes the Divine Truth, consequently the Word of the Lord,
is evident. And in Ezekiel, "The spirit lifted me up, and
I heard behind me the voice of a great earthquake, blessed be
the glory of Jehovah, and the voice of the wings of animals,
and the voice of wheels, and the voice of a great earthquake"
iii. 12, 13. And afterwards, " The voice of the wings of the
cherubs was heard even to the outer court, as the voice of Goal
Schaddai when He speaks," x. 5 ; voice also in these passages

554:

EXODUS.

[Chap, xxviii.

denotes Divine Truth ; for cherubs signify providence and the
guard of the Lord to prevent access to Himself, and into heaven
except by the good which is of love, see n. 9277, 9509 ; the
voice of wings and the voice of wheels denote spiritual truths.
In this verse, in which Aaron is treated of, it is the sound oi
clangor from the bells which is called voice. Also in othet
passages in the Word, sounds and clangors from trumpets, and
sounds and clangors from thunders, are what are called voices,
and by them in like manner are signified Divine Truths, see n
7573. Moreover also the sounds of musical instruments of
various kinds have a like signification, but those which gave a
grating and discrete sound, signify Divine Truths spiritual,
whereas those which give a continuous sound, signify Divine
Truth.- celestial, n. 418, 419, 420, 4138, 8337. Hence it is
evident that by the sounds or voices of bells are signified Divine
Truths spiritual ; for the garments of Aaron, and specifically
the robe, in the borders of which they were round about, re-
presented the spiritual kingdom or heaven of the Lord, n. 9S14,
9S25.

9927. " In his entering in to the holy [place] before Jehovah,
and in his going out " — that hereby is signified in every state of
good and of truth in worship, appears from the signification of
entering in to the holy [place], and of entering in before Je-
hovah, as denoting worship, see above, n. 9903, 9907. The
lvaM in why a state of good and of truth in worship is what is
signified, is, because all things of worship with the Israelitish
and Judaic nation were representative of internal worship, and
internal worship is from good and truth, or from the affection
of good and from the faith of truth. The reason why every state
of those principles is what is signified is, because it is said in
entering in and in going out are signified all things of state ;
for the things which relate to motion, as walking, going, ad-
vancing, signify a state of life ; that walking has this signifi-
cation, see n. 519, 1794, 3335, 4882, 5493, 5605, 8417, 8420;
in like manner advancing and journeying, n. 8103, 8181, S .'*>;• 7 ,
8557; and that nations and progressions in the other life are
states, n. 1273 to 1277, 1376 to 1381, 2837, 3356, 9440. Hence
it is evident that entering in and going out denotes the all of
the state or thing treated of; and whereas the subject here treated
of is concerning worship from good and truth, it is every state
of good and of truth in worship which is signified by entering
in and going out. This signification of entering in and going
out i6 grounded in representatives in the other life ; for there
they go, walk, make progress, enter in and go out, as in the
world, but all those things are performed according to the state
of the life of their thoughts and affections, see the passages
above cited ; that they hence also derive their origin, and that
they are correspondences, and thereby real appearances, they

9927.J

EXODUS.

555

do not attend to. Hence it is evident, that all things which
are of motion signify those things which relate to states of life,
consequently that entering in and going out signify every state
of life, thus the state of the thing treated of, from beginning
to end. Hence it is, that amongst the ancients it was a cus-
tomary form of speaking to say, that they know the entering in
and going out, or the entrance and exit of any one, when they
meant that they knew every state of his life. And since this form
of speaking derives its origin from correspondences in the other
lift", as was said, therefore also in the Word it is in like manner
adopted, and where it is adopted, the same thing is signified, as
in the following passages, " Achish called David, and said to
him, thou art right, and thy going out andthine entering in with
me in the camp is good in mine eyes, because I have not found
evil in thee," 1st Sam. xxix. 6 ; where thy going out and thine
entering in being good in the eyes, denotes that he was well
pleased with every state of his life. And in the second book of
Samuel, " Thou knowest Abner, that became to persuade thee,
and that he may know thine exit and thine entrance, and that he
may know all that thou doest," iii. 25 ; where to know the
exit and the entrance denotes all the thoughts and actions of
the life, wherefore also it is said, and that he may know all
thou doest. And in the second book of the Kings, " I know
thy sitting, and thy going out and thine entering in, and that
thou movest thyself against Me," xix. 27 ; Isaiah xxxvii. 28 ;
speaking of Sennacherib king of Assyria, where to know his
going out and his entering in denotes all things of his counsel.
And in David, " Jehovah shall keep thee from all evil, He shall
keep thy soul, Jehovah shall keep thine exit and thine entrance,
from now and even into an age," Psalm cxxi. 7, 8 ; to keep
the exit and the entrance denotes every thing of the life accord-
ing to a state of good and of truth. And in Moses, " Jehovah
God of the spirits of all flesh shall set a man over the assembly,
who may go out before them, and who may enter in before them,
that the assembly of Jehovah may not be as a flock which hath
no shepherd," Numb, xxvii. 16, 17 ; who may go out before
them, and who may enter in before them, denotes who may
lead them, thus whom they may look at and follow in every
state of life. And in John, " He who entereth not in by the
door into the sheepfold, but climbs up some other way, the
same is a thief and a robber ; but he who entereth in by the
door is the shepherd of the sheep. I am the Shepherd of the
sheep, by Me if any one entereth in, he shall be saved, and
shall enter in and go out, and find pasture," x. 1, 2, 9 ; where
to enter in means into heaven, thus into the good of love and
of faith, for this good makes heaven. Wherefore to enter in
and to go out, denotes to be led of the Lord as to every state
of lifej consequently to think and to will what is good from

556

EXODUS.

[Chap, xxviii.

freedom, that is, trom love and faitli which are from the Lord,
for those principles constitute freedom. And in Luke, " Jesus
sent the twelve disciples to preach the kingdom of God, and
said unto them, into whatsoever house ye enter in there abide,
and thence go out" ix. 1, 2, 4. To enter-in into a house, to
abide there, and thence to go forth, denotes to enjoy heavenly
consociation with those, who receive the Lord in faith and love;
for in heaven, they who are together in one society, are also in
one house, and enter in there and go out, for they are in similar
good ; but they who are in dissimilar, cannot do so, and if
they enter in, they enter not through the doors, but some other
way ; he who does not know that such things are signified,
cannot know what is involved in the Lord's words to the disci-
ples, that into whatsoever house they entered in, they should
there abide and thence go forth. And in Ezekiel, " When the
prince shall enter in, he shall enter in by the way of the porch
by the gate, and shall go out in the way thereof. When the
people of the land shall enter in before Jehovah on the stated
festivals, he that entereth in by the way of the gate of the north
to a door shall go out by the way of the gate of the south ; but
he that entereth in by the way of the gate of the south, shall
gc out by the way of the gate towards the north, he shall not
return by the way of the gate through which he had entered in,
but shall go out in the straight [way] before him. But. when
the prince enters-in in the midst of them, they shall enter in.
and when they go out, they shall go out," xlvi. 8, 9, 10. The
subject here treated of in the internal sense is concerning a new
heaven and a new church, and by the prince is signified the
truth of faith derived from the good of love; in what manner
this truth enters in with the angels in the heavens, and with the
men of the church in the earths, and afterwards makes progress,
when by an external way to interiors, and when by an internal
way to exteriors, is there described by the entrance and exit ot
the prince and of the people of the land ; the south denotes a
state of the truth of faith in the internal man, and the north
denotes the state thereof in the external ; entrance and exit
denote the state of life as to good and truth, thus as to worship.
From the above considerations it may be known with sufficient
evidence, that entering in and going out denote such things as
relate to states of life derived from good and truth ; for accord
ing to any other view, to what purpose could it be required,
that the prince should enter in by one way or by another, and
also the people of the land. For by the house or temple in the
above passage, into which there was entrance, and out of which
there was exit, is signified heaven and the church, see n. 3720.
By the prince, the truth of faith, n. 5044. By the people ot
the laud, those who are in heaven or who are of the church, n.
2928. By way, that which leads to truth, n. 627, 2333. By

9928, 9929.]

EXODUS.

557

gate, what is of doctrine, n. 2851, 3187. By the south, where
truth is in the light, n. 9642, thus truth in the internal man.
And by the north, where truth is in obscurity, n. 3708, thus
truth in the external man.

9928. " Lest lie die " — that hereby is signified lest the re-
presentation perish, and thereby conjunction with the heavens,
appears from the signification of dying, when concerning Aaron
and his office, as denoting a cessation of representatives, and
thence of conjunction with the heavens ; for by Aaron was re-
presented the Lord, and by his office all the work of salvation,
and on the part of man, worship; which worship, that it was
representative, and that by representative worship there is C07i-
junction with the heavens, has been abundantly shown above,
see the passages cited, n. 9320 ; also what was the representative
of a church with the Israelitish and Judaic nation, n. 9280,
9457, 9481, 9576, 9577 ; and that the conjunction of the Lord
and of heaven with man at that time was by representatives,
n. 94S1. Hence also it was, that Aaron was clothed with gar-
ments, which represented heavenly things, wheu he ministered
in things holy ; and that if he had done otherwise, he would
die ; especially if he should go to such holy ministry whilst the
people were ignorant of it, for with the people was a represen-
tative of the church, and with Aaron a representative of the
Lord, from whom and to whom is the all of worship.

9929. Verses 36, 37, 38. And thou shalt make a plate of pure
gold, and shalt engrave on it with the engraving of a seal, Holi-
ness to Jehovah. And thou shalt set it on a thread of blue, and
it shall be upon the mitre / over against the faces of the mitre it
shall be. And it shall be upon the forehead of Aaron, and Aaron
shall carry the iniquity of the holy things, which the sons of
Israel shall sanctify, as to all the gifts of their holy things ; and
it shall be upon his forehead continually, to make them well-
vleasing before Jehovah. And thou shalt make a plate of pure
gold, signifies illustration from the Divine Good of the Lord.
And thou shalt engrave upon it with the engraving of a seal,
signifies what is perpetual and impressed on hearts according to
a heavenly sphere. Holiness to Jehovah, signifies the Divine
Human [principle] of the Lord, and hence every celestial and
spiritual principle. And thou shalt put it on a thread of blue,
signifies influx into the truth of celestial love. And it shall be
upon the mitre, signifies from infinite wisdom. Over against
the faces of the mitre it shall be, signifies to eternity. And it
shall be upon the forehead of Aaron, signifies from the Divine
Love of the Lord. And Aaron shall carry the iniquity of the
holy things, signifies hence the removal of falses and of evils
with those who are in good. Which the sons of Israel shall
sanctify as to all the gifts of their holy things, signifies worship
representative of removal from sins. And it shall be on the

558

EXODUS.

[Chap, xxviii.

forehead of Aaron continually, signifies a representative of the
love of the Lord to eternity. To make them well-pleasing before
Jehovah, signifies the Divine principle of the Lord in them.

9930. " And thou shalt make a plate of pure gold " — that
hereby is signified illustration from the Divine Good of tlie
Lord, appears from the signification of a plate, as denoting
illustration; and from the signification of gold, as denoting the
good of love, in this case the Divine Good of the Lord, because
there was inscribed on it Holiness to Jehovah ; that gold denotes
the good of love, see n. 113, 1551, 1552, 565S, 6914, 6917,
8932, 9490, 9510, 9874, 9881. The reason why a plate denotes
illustration, is from splendor, for it was resplendent from the
gold on the forehead of Aaron, and all splendor signifies il-
lustration, such as is in the heavens from the Lord as a sun.
Illustration in the heavens is wisdom and intelligence from the
Divine Truth proceeding from the Lord thence, for this illus-
trates their interiors ; their interiors correspond to the intel-
lectual principle with man, which is illustrated by the Lord when
the truth and good of the church and of heaven is perceived ;
for the intellectual principle is the recipient subject, since with-
out a subject there is no reception. The reason why this plate
denotes illustration from the Divine Good of the Lord is, be-
cause on it was inscribed holiness to Jehovah, audit was set on
the front of the mitre, which was on the head of Aaron ; the
holiness which is from Jehovah is the Divine Truth proceeding
from the Divine Good of the Lord, n. 6788, 8302, 8330, 9229,
9680, 9820. That this might represent explendescence or illus-
tration, from which is wisdom and intelligence, it was tied to
the front of the mitre. Inasmuch as by the plate was signified
illustration from the Divine Good of the Lord, therefore also
k was called the plate of the crown of holiness, likewise the
crown of holiness, for a crown is representative of Divine Good,
and holiness is the Divine Truth thence proceeding, as was said
above. That it was called the plate of the crown of holiness, is
evident in what follows of this book of Exodus; " At length
they made the plate of the crown of holiness of pure gold, and
wrote upon it with the writing of the engravings of a seal,
Holiness to Jehovah," xxxix. 30. That it was also called a
vrown of holiness, is evident from another passage in Exodus,
"Thou shalt set the mitre upon his head, and Thou shalt give
the crown of holiness upon the mitre," xxix. 6. And in Levi-
ticus, " He set the mitre upon the head, and set upon he mitro
over against the faces of it tlie plate of gold, the rown of
holiness" viii. 9. That a crown represented Divine Good from
which is Divine Truth, is manifest from the crowns of kings,
for kings represented the Lord as to Divine Truth, see n. 2015,
2009, 3009, 4581, 4966, 5044, 5068, 6148, hence they had a
Crown on tlie head, and a sceptre in the hand; for rub- grounded

9930.]

EXODtTS.

553

in Divine Good was represented by a crown, and rule grounded
in Divine Truth by a sceptre. That a crown lias this signifi-
cation, is manifest from the following passages, " I will make
the horn of David to flourish, I will arrange n lantern for Mino
anointed, I will clothe his enemies with shame, but upon him-
self shall his crown flourish" Psalm exxxii. last verse. David
in this passage denotes the Lord, n. 1888 ; also anointed, n. 3008,
9954 ; his horn denotes power, n. 2832, 9081 ; lantern denotes
the Divine Truth from which is intelligence, n. 9548, 9783 ;
crown denotes Divine Good from which is wisdom ; from which
also he derived rule. The crown, which is wisdom, is said to
flourish by that which He acquired to Himself, as to the Human
[principle] in the world, by combats against and victories over
the hells, n. 9548*, 9783*, which are the enemies which shall
be clothed with shame. Again, "Thou exercisest anger with
Thine anointed, Thou hast damned even to the earth his crown"
Psalm lxxxix. 38, 39; where also anointed denotes the Lord ;
anger denotes a state of temptation, in which he was when in
combats with the hells ; lamentation on the occasion is described
by anger and damnation, as the last [lamentation] of the Lord
on the cross that He was forsaken ; for the cross was the last
of temptations or of combats with the hells, and after that last
He put on Divine Good, and thereby united His Divine Human
[principle] to the Divine [principle] Itself which was in Himself.
And in Isaiah, " In that day shall Jehovah Sabaoth be for a
crown of ornament, and for a mitre of comeliness to the remains
of His people," xxviii. 5 ; where a crown of ornament denotes
wisdom which is of good from the Divine [being or principle], a
mitre of comeliness, intelligence of truth from that good ; it is
predicated of the divine things appertaining to the people, the
people there denoting the church, because it was there. Again
in the same prophet, "For the sake of Zion I will not be silent,
and for the sake of Jerusalem I will not rest, until the justice
thereof go forth as brightness, and the salvation thereof burn as
a lamp, and thou shalt be a croion of comeliness in the hand of
Jehovah ; and a mitre of a kingdom in the hand of thy God,"
Ixii. 1, 3 ; by Zion and Jerusalem is meant the church, by Zion
the Celestial Church, and by Jerusalem the Spiritual Church
thence derived ; a crown of comeliness denotes the wisdom which
is of good, and a mitre of a kingdom denotes the intelligence
which is of truth ; and since by a crown is signified the wisdom
which is of good, therefore it is said in the hand of Jehovah, and
6ince by a mitre is signified intelligence which is of truth, there-
fore it is said in the hand of God ; for where the subject treated
of is concerning good, the term Jehovah is applied, and where
concerning truth, the term God, n. 2586, 2769, 6905. And
in Jeremiah, " Say to the king and to the lady, let yourselves
down, sit ye, because the ornament of your head is come down,

560

EXODUS.

[Chap. xxvi:>

the crown of your comeliness" xiii. 18 ; where the crown of
comeliness denotes the wisdom which is of good from Divine
Truth, for comeliness is the Divine Truth of the church, n.
9815. Again, "The joy of our heart hath ceased, our dance in
turned into mourning, the crown of our head is fallen" Lam. v
15, 16 ; the crown of the head denotes the wisdom which they
who are of the church derive from Divine Truth, by virtue
of which they have excellence above the rest of the people,
and hence as it were rule. And in Ezekiel, " I gave an or-
nament upon thy nose and ear-rings on thine ears, and a
crown of ornament upon thine head" xvi. 12 ; speaking of
the establishment of the church. An ornament on the nose
denotes the perception of good ; ear-rings on the ears denote
the perception of truth, and obedience ; a crown on the head
denotes the wisdom thence derived. And in Job, " He hath
withdrawn glory from me, and hath removed the crown of mine
head" xix. 9 ; where glory denotes the intelligence which is of
Divine Truth, n. 9129 ; the crown of the head denotes the
wisdom thence derived. And in the Apocalypse, " On the
thrones I saw four and twenty elders clothed in white garments,
to ho had golden crowns on t/ieir heads : they fell before Him
that sat on the throne, anJ adored Him that livethinto ages of
ages, and cast their crowns before the throne" iv. 4, 10 ; where
the four and twenty eiders signify all those who are in good
derived from truths, and in the abstract sense of all goods de-
rived from truths, n. 6524, 9401 ; thrones denote truths from
the Divine [being or principle], n. 5313, 6397, 8625, 9039 ;
golden crowns on their heads are representatives of wisdom
from the Divine [being or principle], and because from the
Divine [being or principle], therefore they cast them before
Uim that sat on the throne. Inasmuch as the good of wisdom
is acquired by temptation-combats, which are effected by the
truths of faith, hence to those who fought against evils and
falses, and conquered, crowns were assigned, on which account
also the crowns of martyrdom were badges of rule from the
Lord over evils. That crowns are the rewards of victory over
evils, and that on this account they denote the goods of wisdom
because these are rewards, is also manifest from the Apocalypse.
" I saw, when behold a white horse, and one that sat on him
having a bow, to whom was given a crown, lie went forth con
quering and to conquer " vi. 2; the white horse and He thai -a
upon him is the Lord as to the Word, n. 2760, 2761, 27t!2 ,
a bow denotes the doctrine of truth, by which combat is waged,
n. 2686, 2709. Hence it is evident, that the crown, be-
cause relating to the Lord, denotes Divine Good, which is
the reward of victory. And in another place, u Afterwards 1
saw, and behold a white cloud, and on the cloud one sitting
like to the Son of Man, having on His head a golden crown

9930— 9932.J

EXODUS.

561

and in His hand a sharp sickle," Apoc. xiv. 14 ; where a white
cloud denotes the literal sense of the Word, see n. 4059, 4060,
4061 * 5922, 6343, 6752, 8281 ; the Son of Man denotes Divine
Truth which is from the Lord, n. 9807 ; the golden crown
denotes Divine Good from which is Divine Truth ; the sharp
sickle denotes the dispersion of evil and of the false. And in
another place, " Be faithful even unto death, and I will give thee
a crown of life" Apoc. ii. 10. And again, " Behold 1 come
quickly, keep what thou hast, that no one may take away thy
crown," Apoc. iii. 11 ; where a crown denotes good derived from
truths, thus denotes wisdom, for this is of the good of love de-
rived from the truths of faith. From these considerations it
may now be manifest what is signified by a crown, and hence
what by the crown of holiness, which was the plate of gold on
which was engraven Holiness to Jehovah.

9931. " And thou shalt engrave upon it with the engraving
of a seal " — that hereby is signified what is perpetual and im-
pressed on hearts according to a heavenly sphere, appears from
the signification of engraving, as denoting to impress on the
memory, n. 9841, 9842, so likewise on the heart, for what is
impressed on the interior memory, which is of the life, is said
to be impressed on the heart; and whereas this remains to eter-
nity, it signifies also for ever ; and from the signification of the
engraving of a seal, as denoting a heavenly sphere, see n. 9846.
The reason why it is said to be impressed on hearts, according
to a heavenly sphere is, because those things which are im-
pressed on the memory, especially on the interior memory, which
is the book of life, n. 2474, are impressed according to a hea-
venly sphere ; for man, who is in the good of love derived from
the truths of faith, resembles heaven, and also is a heaven in the
least form, see what was cited, n, 9279, 9632,* thus also in him
there is a heavenly form ; for all the societies in the heavens are
arranged according to a heavenly form, since all the affections
of good and thence the thoughts of truth flow according to
that form, n. 9877 ; that all scientifics likewise are arranged
into a heavenly form, when man is in heavenly love, and that love
arranges them, see n. 6690.

9932. " Holiness to Jehovah" — that hereby is signified the
Divine Human [principle] of the Lord, and thence all good
celestial and spiritual, appears from the signification of holiness,
as denoting the Divine [principle] proceeding from the Lord,
thus denoting the Lord Himself as to the Divine Human [prin-
ciple], from which is every thing Divine in the heavens. Hence
it is that celestial good, which is tl.e good of love to the Lord
from the Lord, and spiritual good, which is the good of love
towards the neighbor from the Lord, are holy ; for the Lord
alone is holy, and what proceeds from Him is the only holy
[principle] in the heavens and in the earths, see n. 9229, 9680,

vol. ix. 36

562

EXODUS.

[Chap, xxviii.

9820 ; and that the holy [principle] proceeding from the Lord
is called the Holy Spirit, n. 9818 ; and that angels, prophets,
and apostles are called holy from the receptionof Divine Truth
from the Lord, n. 9820 ; also that the sanctuary denotes heaven
from the Divine [being or principle] there, n. 8330, 9479. It
is said holiness to Jehovah, because Jehovah in the Word is the
Lord, see the passages cited, n. 9373. The reason why holiness
to Jehovah was engraven on the plate of gold, and was set on
the mitre on the forehead of Aaron, was, because hereby it
was in the view of all the people, and hence there was a holy
principle in their minds when they were in worship, and this
holy principle corresponded to the holy principle which is in the
universal heaveu, which is the Divine Human [principle] of the
Lord, for this, as was said, makes heaven. What is in the
common view of all people, and thereby reigns universally ia
minds, this enters into the all of thought and of affection, and
hence into the all of worship, and affects it, see n. 6159, 6571,
7648, 8067, 8865 ; wherefore when that most holy [principle]
was continually before the eyes, and hence reigned universally
in minds, it sanctified all things of worship.

9933. " And thou shalt set it on a thread of blue" — that
hereby is signified influx into the truth of celestial love, appears
from the signification of blue, as denoting the truth of celestial
love, of which we shall speak presently; influx into that truth
is signified by the plate on which was engraven holiness to
Jehovah, being set on a thread of blue, for thus it hung from
it, and was tied to it, and by being tied to and hanging from
in the spiritual sense is signified to flow in, since all conjunc-
tion in the spiritual world, of whatsoever quality it be, is effected
by influx. The reason why it denotes influx into the truth ot
celestial love respecting the Divine Human [principle] of the
Lord, which is signified by holiness to Jehovah, is, because in
that sphere of heaven, where the truth of celestial love is, no
other Divine [principle] is perceived but the Divine Human ot
the Lord. For the case herein is this. There are three heavens,
which are distinct from each other by degrees of good ; in the
inmost heaven is the good of celestial love, which is the good
of love to the Lord ; in the second or middle heaven is the good
of spiritual love, which is the good of charity towards the neigh-
bor ; in the first or ultimate heaven is the good of natural love
derived from spiritual and celestial, which is the good of faith
and of obedience. In each heaven there is an internal and an
external ; the internal in the inmost heaven is the good of love
to the Lord, as was said above,and the external there is the good
of mutual love, which is of the love of good for the sake of good ;
this good is what is meant by the truth of celestial love, which
is signified by the thread of blue. In that sphere where this
truth is, the Human [principle] of the Lord is perceived as hemp

9933—9936.]

EXODUS.

563

the Divine [principle] itself in the heavens ; wherefore as soon
as an angel is elevated into that sphere, he also comes into that
light ; this perception flows in from the Lord, since the Divine
Human [principle] of the Lord makes heaven; this influx is
what is here signified. That blue denotes the celestial love of
truth, or, what is the same thing, the truth of celestial love, see
0. 9466, 9687. 9833.

9934. " And it shall be upon the mitre " — that hereby is sig-
nified from infinite wisdom, appears from the signification of the
mitre, as denoting intelligence, see n. 9827, and when it relates
to the Lord, who was represented by Aaron, the mitre denotes
Divine or infinite wisdom.

9935. " Over against the faces of the mitre it shall be "—
that hereby is signified to eternity, appears from the signification
of over against the faces of the mitre, when concerning the
Lord, who is represented by Aaron, as denoting to eternity, see
n. 9888.

9936. " And it shall be on the forehead of Aaron " — that
hereby is signified from the Divine Love of the Lord, appears
from the representation of Aaron, as denoting the Lord as to
Divine Good, which is the good of Has Divine Love, see n. 9806 ;
and from the signification of forehead, when concerning the Lord
as denoting His Divine Love ; for by the face of the Lord, or
what is the same thing, by the face of Jehovah, are signified
all things which are of the Divine Love, as mercy, peace, good,
wisdom, see n. 222, 223, 5585, 6848, 6849, 9306, 9545, 9546.
The reason why the face of Jehovah or the face of the Lord has
this signification is, because by face in general are signified the
interiors of man which are his affections and the thoughts thence
derived, thus the things which are of his love and faith, see what
was cited, n. 9546. The reason why those things are signified
by faces is, because they shine forth from the face, as in their
type, or in their effigy, wherefore also the face is called an effigy
of the mind. Hence it is that by face, when relating to Jehovah,
or the Lord, are signified those things which are of His Divine
Love. The reason why by the forehead is specifically signified
the Divine Love itself is, because the interiors have their al-
lotted provinces in the face, the interiors which are of the love
being in the province of the forehead, those which are of wisdom
and intelligence in the province of the eyes, those which are of
perception in the province of the nostrils, those which are of ut-
terance in the province of the mouth ; hence it is evident why
by the forehead, when relating to the Lord, who is represented
by Aaron, is signified the Divine Love. Inasmuch as the fore
head of man corresponds to his love, therefore they who are
in celestial love, that is, in love to the Lord from the Lord, are
said to have a sign [or mark] in their foreheads, by which is
signified that they are in the Lord's protection because in His

564

EXODUS.

[Chap, xxviii.

love, as in Ezekiel, " Jehovah said, pass through the midst of
Jerusalem, aud sign a sign, upon the foreheads of the men that
groan and sigh over all the abominations done in the midst
thereof, and smite, let not your eye spare : hat approach not
against any man on whom is the sign" ix. 4, 6. And in the
Apocalypse, " Behold a Lamb standing upon Mount Zion, and
with Him an hundred forty and four thousand, having the name
of His Father written on. their foreheads" xiv. 1. Again
" They shall see the faces of God and of the Lamb, and His name
shall be in their foreheads" xxii. 4. Again, "It was said that
they should not hurt the grass of the earth, nor any green thing,
nor any tree, but only the men who had not the sign of God on
their foreheads" ix. 4. To have the sign of God and the name
of God on their foreheads denotes to be in safety from the infes-
tation of evils which are from hell, because in the Lord by love ;
the grass and the green thing, which were not to be hurt, denote
scientific truth, by which is the truth of faith, n. 7571, 7091 ;
the tree, which also was not to be hurt, denotes the perception
of truth from good, n. 103, 2163, 2722, 2972, 4552, 7692. And
in Moses, " Thou shalt love Jehovah thy God from thy whole
heart, and from thy whole soul, and from all thy powers : thou
shalt tie those words for a sign upon thy hand, and let them be
for frontlets between thine eyes" Deut. vi. 4, 5, 8; for frontlets
denotes for a sign of love to Jehovah God ; it is said between
the eyes, because the eyes signify the intelligence and wisdom
which are from that love, and wisdom from that love is to have
God continually before the eyes. That this is the case, is evi-
dent, because the subject treated of is concerning love to Jeho-
vah God. It is said that they should love Him trom the whole
heart, from the whole soul, and from all powers, by which is sig-
nified from all things appertaining to man ; from the heart de-
notes from the will, where the good of love is, n. 7542, 9050,
9300, 9494 ; from the soul denotes from the understanding where
the truth of faith is, thus from faith, n. 9050 ; which two are of
the internal man ; from all the powers denote from those things
which are of the understanding and of the will in the external
man ; the powers and ability of the love of each man, both
external and internal, are signified by hands, n. 4931 to 4937,
7518 ; therefore it is said that those words should be tied for a
sign upon the hands. Inasmuch as the forehead from cor-
respondence signifies celestial love with the good, so with the
evil it signifies infernal love, which is opposite to celestial ; the
forehead of these latter is called a brazen forehead in Isaiah,
chap, xlviii. 4 ; and a stiffened forehead in Ezekiel, chap. hi. 7,
8. And concerning those who are in infernal love, it is said
that they had t/u character of the beast upon their foreheads,
Apoc. chap. xiii. 16 ; chap. xiv. 9 ; chap. xx. 4 ; and also tlu
name of Babylon upon their forehead, Apoc. chap. xvii. 5

9937.]

EXODUS.

565

9937. " And Aaron shall cany the iniquity of the holy
things " — that hereby is signified hence the removal of falses and
of evils with those who are in good from the Lord, appears from
the representation of Aaron as denoting the Lord as to the good
of love, see n. 9806; and from the representation of the priest-
hood, the office of which Aaron exercised, as denoting every
office which the Lord fulfilled as the Saviour, see n. 9809 ; and
from the signification of carrying iniquity, as denoting the
removal of falses and of evils with those who are in good, of
which we shall speak presently ; and from the signification of
holy things, as denoting the gifts which they brought to Jeho-
vah or the Lord, that they might be expiated from sins, which
[gifts] were burnt-offerings, sacrifices, and meat-offerings. That
those things are meant by holy things, is clear, for it is said,
which the sons of Israel shall sanctify as to all the gifts of their
holy things. The reason why carrying iniquity denotes to re-
move falses and evils, or sins, with those who are in good is,
because it is said of the Lord, for the Lord was represented by
Aaron, and all the work of salvation by his office or priesthood.
That it is said of the Lord, that He carried sins for the human
race, is known in the church, but still it is unknown what is
evidently carrying iniquities and sins. It is believed by some
that it denotes, that He took into Himself the sins of the
human race, and suffered Himself to be condemned even to the
death of the cross, and that thus, because damnation for sins
was cast upon Him, mortals are liberated from damnation ; also
that damnation was taken away by the Lord through the
fulfilling of the law, since the law would have damned every
one, who did not fulfil it. But by carrying iniquity are not
meant those things, since every man's deeds remain with him
after death, and then he is judged according to their quality
either to life or to death ; and therefore they cannot be taken
away by transfer to another who carries them. Hence it is
evident that by carrying iniquities something else is meant ; but
what is meant may be manifest from the carrying itself of
iniquities or sins by the Lord ; for the Lord carries those
things when He fights for man against the hells, for man of
himself cannot fight against them, but the Lord alone does
this, also continually for every man, with a difference accord-
ing to the reception of Divine Good and Divine Truth. The
Lord when He was in the world fought against all the hells,
and altogether subdued them ; hence also He was made justice ;
thus He redeemed those from damnation, who receive Divine
Good and Truth from Himself. Unless this had been effected
by the Lord, no flesh could have been saved, for the hells are
continually with man, and have dominion over him, so far as
the Lord does not remove them ; and He so far removes them,
us man desists from evils ; He who once conquers the hells, con-

566

EXODUS.

[Chap, xxviii.

Juers them to eternity, and that this might be effected by the
aord) He made His Human [principle] Divine ; He therefore
who alone fights for man against the hells, or what is the same
thing, against evils and falses, for these are from the hells, He is
said to carry sins, for He alone sustains that burden. The reason
why by carrying 6ins is also signified the removal of evils and
falses from those who are in good is, because this is a conse-
quence, for so far as the hells are removed from man, so far evils
and falses are removed, for the latter and the former, as was said,
are from the hells ; evils and falses are sins and iniquities. How
the case herein is, see what was shown above, n. 9715, 9809,
where the merit and justice of the Lord, and also the subjugation
of the hells by Him are treated of. The reason why it is said of
Aaron that he should carry iniquities was, because he represent-
ed the Lord, and his priesthood all the work of the Lord's sal
vation, see n. 9806, 9809 ; and the principal work of salvation
is to redeem and liberate man from the hells, and thereby to
remove evils and falses. It is said to remove evils and falses,
because liberation from sins or their remission is nothing else
but removal, for they remain with man ; but so far as the good
of love and truth of faith is implanted, so far what is evil and
false is removed. The case herein is as with heaven and hell ;
heaven does not extinguish hell, but removes from itself those
who are in hell, for the good and truth which are from the Lord,
are what constitute heaven, and these are the things which
remove. The case is the same with man, who of himself is hell,
but when he is regenerated, he becomes heaven, and so far as
he becomes heaven, so far hell is removed. It is a common
opinion that evils, that is sins, are not so removed, but that they
are altogether separated ; but it is not known that the whole
man of himself is nothing but evil, and that the evils, which are
hie, appear as it were extirpated, so far as he is kept in good by
the Lord, for when man is kept in good, he is withheld from
evil ; nevertheless no one can be withheld from evil and kept
in good, unless he be in the good of faith and charity from the
Lord, that is, only so far as he suffers himself to be regenerated
by the Lord ; for by regeneration heaven is implanted with
man, and by it the hells appertaining to him are removed, as was
said above. From these considerations it may be further mani-
fest, that to carry iniquities, when it relates to the Lord, denotes
to fight continually for man against the hells, thus continually
to remove them, for it is a perpetual removal, not only when
man is in the world, but also in the other life to eternity. It is
impossible for any man so to remove evils, for man of himself
cannot remove the least of evil, still less the hells, and still less
to eternity. But see what was shown on this subject above,
namely, that the evils appertaining to man are not altogether
separated, but that they are removed so far as he is in good

9937.]

EXODUS.

567

from the Lord, n. 8393, 9014, 9333 to 9336, 9444 to 9454.
That the Lord, when He was in the world, by temptation-
combats conquered the hells, and thus arranged all things into
order ; also that He did this from Divine Love, to save the
human race ; and that thus also He made His Human [princi-
ple] Divine, see the passages cited, n. 9528 to the end. And
that the Lord lights for man in temptations, 'yhich are spiritual
combats against the evils that are from hell, n. 1692, 6574, 8159,
8172, 8175, 8176, 8273, 8969. How the Lord carried the
iniquities of the human race, that is, fought with the hells, and
subdued them, when He was in the world, and thereby acquired
to Himself the Divine Power of removing them with all who
are in good, and thus that He was made merit and justice, is
described in Isaiah, chap. lis. 16 to 20; also chap, lxiii. 1 to 9,
which may be seen explained, n. 9715, 9S09. From these
tilings understood it may be known what all those things sig-
nify, which are said in the same prophet concerning the Lord,
chap. liii. in which from beginning to end the subject treated of
is concerning that state of His temptations, thus concerning the
state in which He was when He fought with the hells, for
temptations are nothing else but combats with the hells. This
6tate is there described, That He bore our diseases, and carried
our griefs, that He was thrust through for our prevarications,
and bruised for our iniquities / that Jehovah caused to fall upon
Him the iniquity of us all ; and thus that He gam the wicked to
the sepulchre ; that the will of Jehovah shall prosper by His
hand ; that He shall see of the lobar of His soul and shall be
satisfied, and by His wisdom shall justify many, because He hath
carried their iniquities, and thus hath borne their sin. He is also
called there the Arm of Jehovah, by which is signified Divine
Power, n. 4932, 7205. That by carrying diseases, griefs, and
iniquities, and by being thrust through and bruised by them, is
signified a state of temptation, is evident, for on such occasion
there are griefs of mind, straitnesses, and desperations, which
so torment ; such things are induced by the hells, for in tempta-
tions they assault the love itself of him against whom they fight;
the love of every one is the inmost principle of his life. The
Lord's love was the love of saving the human race, which love
was the esse of His life, for the Divine [principle] in Himself was
that love. This also is thus described in Isaiah, where the Lord's
combats are treated of, in these words, uHe said, Surely they are
My people, therefore He became a Saviour to them, in all their
straitness, He had straitness, on account of His love and His
clemency He redeemed them, and took them, and carried them
all the days of eternity," lxiii. 8, 9. That the Lord, when He
was in the world endured such temptation, is briefly described
in the evangelists, but more fully in the prophets, and especially
in the Psalms of David. It is only said in the evangelists, that

56S

EXODUS.

[Chap, xxviii

He was led away into the wilderness, and afterwards tempted
by the devil, and that He was there forty days, and with the
beasts, Mark i. 12, 13 ; Matt. iv. 1 ; but that He was in
temptation, that is, in combats with the hells, from first child-
hood even to the end of His life in the world, He did- not reveal,
according to these words in Isaiah, " He sustained exaction,
and was afflicted, yet He opened not His mouth ; He is led as
a lamb to the slaughter, and as a sheep before her shearers is
dumb, He opened not His mouth" Ym. 7. His last temptation
was in Gethsemane, Matt. xxvi. ; Mark xiv. ; and afterwards
the passion of the cross ; that by it He fully subdued the hells,
He Himself teaches in John, " Father, deliver Me from this
hour, but for this [cause] came I to this hour. Father, glorify
Thy name. There came forth a voice from heaven [saying], I
have both glorified and will glorify [it]. Then said Jesus, Mow
is thejudyment of this world, now shall the prince of this world
be cast out abroad" xii. 27, 28, 31. The prince of the world
is the devil, thus the whole hell ; to glorify denotes to make
the Human [principle] Divine. The reason why mention is
made only of the temptation after forty days in the wilderness
is, because forty days signify and involve temptations to the
full, thus of several years, see n. 8098, 9437; the wilderness
signifies hell, and the beasts with which he fought there, the
diabolical crew. The removal of sins with those who are in
good, or who have done the work of repentance, was repre-
sented in the Jewish Church by the goat called Asasel, upon the
head of which Aaron was to lay his hands, and to confess the
iniquities of the sons of Israel, and all prevarications as to all
their sins, and then to send it into the wilderness, and that thus
the goat should carry upon itself all their iniquities into the land
vf ' separation, ~Levit. xvi. 21, 22. By Aaron in this passage is
represented the Lord ; by the goat [he-goat] is signified faith ;
by the wilderness and land of separation hell; and by carrying
the iniquities of the sons of Israel thither, to remove and cast
them into hell. That such things were represented, no one can
know except from the internal sense ; for every one can see that
the iniquities of the whole congregation could not be carried
away into the wilderness by any he-goat, for what had the goat
in common with iniquities ; but whereas all representatives at
that time signified such things as relate to the Lord, to heaven
and the church, so also did these. The interna) sense therefore
teaches what they involve, namely, that the truth of faith is
that principle by which man is regenerated, consequently by
which sins are removed, and whereas the faith of truth is from
the Lord, it is the Lord Himself who does this, according to
what was said and shown in the preface to Gen. chap. xxii. also
n. 3332, 3 >T6, 3877, 4738. That Aaron represents the Lord,
see u. 9800, 9809 ; that a he-goat of the she-goats denotes th«

9937, 9933.]

EXODUS.

569

truth of faith, see n. 4169, 4769. The reason why the wilder-
ness denotes hell is, because the camp, where the sons of Israel
were, signified heaven, n. 4236, therefore also the wilderness is
called the land of separation, or of excision ; thus by carrying
iniquities into that land, or into the wilderness, is signified to
cast evils and falses into hell whence they are, and they are cast
thither when they are removed so as not to appear, which is
effected when man is withheld from them by being kept in good
by the Lord, according to what was said above. The like to
what was signified by the casting out of sins into the wilderness,
is signified by the casting forth of them into the depths of the
sea, as in Micah, " He will have mercy on us, He will suppress
our iniquities, and will cast forth into the depths of the sea all
their sins," vii. 19 ; where the depth of the sea also denotes hell.
From these considerations it is now evident, that by Aaron
carrying the iniquities of the holy things, is signified the removal
of sins from those who are in good from the Lord ; and that
their removal is effected continually by the Lord, and that this
it is to carry iniquities, as also in another passage in Moses,
" Jehovah said to Aaron, Thou and thy sons with thee shall
carry the iniquity of the sanctuary. Thou also and thy sons with
thee shall carry the iniquity of your priesthood. The sons of
Israel shall not come any more to the tent of the assembly to
carry sin, by dying. But the Levite shall do the work of the
tent, and they shall carry their iniquity," Numb, xviii. 1,22, 23.
In like manner by carrying in Isaiah, "Attend to Me, O house
of Israel, carried from the womb, even to old age I am the same,
and even to grey hairs I will carry ; I have made, and I wilt
carry, and I will bear, and I will deliver," xlvi. 3, 4. That
to carry iniquity denotes to expiate, thus to remove sins, ap-
pears from Moses, " Moses was angry at Eleazar and Ithamar,
because the he-goat of the sacrifice of sin was burnt, saying,
Wherefore did ye not eat it in the place of holiness, when Je-
hovah gave it to you to carry the iniquities of the assembly, to
expiate them before Jehovah," Levit. x. 16, 17. That expiation
denotes cleansing from evils, thus removal from sins, see n.
9506. And that Aaron was enjoined to expiate the people and
to pardon their sins, Levit. iv. 26, 31, 35; chap. v. 6, 10, 13,
16, 18 ; chap. ix. 7 ; chap. xv. 15, 30. That to carry sins, when
it is not said of the priesthood, denotes to be damned, tlms to
die, see Levit. v. 1, 17 ; vii. 18 ; chap. xvii. 16 ; chap. xix. 8 ;
chap. xx. 17, 19, 20 ; chap. xxii. 9 ; chap. xxiv. 15 ; Numb. ix.
13 ; chap, xviii. 23 ; Ezek. xviii. 19, 20; chap, xxiii. 49.

9938. " Which the sons of Israel shall sanctify as to all the
gifts of their holy things " — that hereby is signified worship
representative of removal from sins, appears from the significa-
tion of gifts or presents, which principally were burnt-offerings,
sacrifices, and meat-offerings, with the Israeli tish and Judaic

570

EXODUS.

[Chai. xxviii.

nation, as denoting the interior things of worship, for those
things were represented ; the interior things of worship are
those which are of love and of faith, and hence the pardons of
sins, that is, removals from them, since by faith and love from
the Lord sins are removed ; for so far as the good of love and of
faith enters, or what is the same tiling, so far as heaven enters,
so far sins are removed, that is, so far hell is removed ; as
well that which is within man, as that which is out of
him ; hence it is evident what is meant by the gifts which
they sanctified, that is, offered. The reason why the gifts
were called holy, and to present or offer them was called sanc-
tifying them, was, because they represented holy things ; for
they were offered for expiation, thus for removals from sins,
which are effected by faith and love to the Lord from the Lord.
They are called gifts and presents offered to Jehovah, although
Jehovah, that is the Lord, does not receive gifts or presents, but
gives to every one gratis ; nevertheless He wills that they
should come from man as from himself, if so be he acknow-
ledges that they are not from himself but from the Lord, for the
Lord inspires the affection of doing good from love, and the
affection of speaking truth from faith ; but the affection itself
flows in from the Lord, and appears as in man, thus as from
man, for whatsoever a man does from the affection which is of
love, he does from life, for love is the life of every one. Hence
it is evident, that what are called gifts and presents offered to
the Lord by man, are in their essence gifts and presents offered
to man by the Lord ; and that their being called gifts and pre-
sents is from the appearance. This appearance is seen by all
that are wise in heart, but not so by the simple, nevertheless the
gifts and presents of the latter are grateful, so far as they are
offered from ignorance in which is innocence. Innocence is the
good of love to God, and dwells in ignorance, especially witli
the wise in heart, for they who are wise in heart, know and per-
ceive that nothing of wisdom in themsel*">s is from themselves,
but that all of wisdom is from the Lord, that is, all of the good
which is of love and all the truth which is of faith, and thus
that it still dwells with the wise in ignorance; hence it is evident
that the acknowledgment of this thing, and especially the per-
ception of it, is the innocence of wisdom. The gifts which were
offered in the Jewish Church, which were principally burnt-of-
ferings, sacrifices, and meat-offerings, were called also expiations
from sins, for they were offered for the sake of procuring the
pardon of sins, that is, a removal from them ; they who were of
that church also believed, that 6ins were herebv pardoned, yea
were entirely taken away, for it is said, after that the}7 offered
them, that they should be pardoned, see Levit. iv. 26, 31, 35 ;
chap. v. 6, 10, 13, 16, 18 ; chap. ix. 7 ; chap. xv. 15, 30 ; but
they did not know that these presents represented interior things,

9939—9911.]

EXODUS.

571

thus such things as are done by man from love and from faith
which are from the Lord, and that these are things which ex-
piate, that is, remove sins, and when they are removed, that
they appear as altogether removed or taken away, as was shown
above, in this and in the preceding article. For that nation was
in representative worship, thus in external worship without
internal, by which at that time there was conjunction of heaven
with man, see what was cited, n. 9320 at the end, 93S0.

9939. " And it shall be upon the forehead of Aaron con
tinually" — that hereby is signified a representative of the love of
the Lord to eternity, appears from the signification of forehead,
as denoting love, see n. 9936 ; and from the representation of
Aaron, as denoting the Lord, see n. 9S06 ; and from the signi-
fication of continually, as denoting to eternity. The reason why
continually denotes to eternity is, because all things which relate
to time, when applied to the Lord, signify eternal things, so also
continually ; for continually, daily, and always, are predicated of
time ; hence also it is that yesterday and to-day, when applied
to the Lord, signify likewise what is eternal, n. 2838.

9940. " To make them well-pleasing before Jehovah " — that
hereby is signified the Divine [principle] of the Lord in them,
appears from the signification of what is wrell-pleasing, when
applied to Jehovah, that is, to the Lord, as denoting from His
Divine [principle], for what is well-pleasing to the Lord is the
Divine [principle] which is from Him with man, spirit, and
angel, for it is then in another, in whom it is received, and is
thereby well-pleasing. Those things which are from the Lord,
are nearer or more remotely from Him, and are said to be from
His will, from what is well-pleasing, from leave \or licence],
and from permission ; those which are from the will are proxi-
mately from Him ; those which are from good pleasure are
somewhat more remotely from Him ; those which are from leave
[or licence] are still more remotely ; and those which are from
permission are most remotely from Him. These are the degrees
of the influx and reception of what is Divine ; but every degree
contains innumerable things, which are distinct from those that
are in another degree, and those innumerable things are arcana
of heaven, of which only a few fall into the human understand-
ing ; as in the instance of those things only which are done
from permission, which, although they are in the last place, still
on account of the innumerable arcana contained in them, they
confound man, when he views them from the volutions [tumb-
lings or tossings] of things in nature, and from appearances,
and more so when from the fallacies of the senses. But the ar-
cana of permission are few in respect to the arcana of the supe-
rior degrees, which are the things done from leave [or licence],
from what is well-pleasing, and from will.

9941. Verses 39, 40. And thou shalt checker the waistcoal

672 EXODUS. [Chap, xxviii.

of fine linen, and thou shalt make the mitre of fine linen,andthe
belt thou shalt make with the work of a worker with a needle.
And thou shalt make waistcoats for the sons of Aaron, and thou
shalt make for them belts, andthou shalt make for them turbans
for glory and for comeliness. And thou shalt checker the waist-
coat of linen, signifies the inmost things of the spiritual kingdom
proceeding from the truth of celestial love. And thou shalt
make the mitre of fine linen, signifies the wisdom there. And
the belt, signifies the bond and separation from the externals ot
that kingdom. Thou shalt make with the work of a worker,
with a needle, signifies by the knowledges of good and truth.
And fur the sons of Aaron, signifies Divine Truths proceeding
from the Divine Good of the Lord in the heavens. Thou shalt
make waistcoats, signifies those things which are of faith there.
And thou shalt make for them belts, signifies the keeping them
together in connexion. And turbans thou shalt make for them,
signifies the intelligence there. For glory and for comeliness,
signifies the truth of the Spiritual Church.

9942. " And thou shalt checker the waistcoat of fine linen "
— that hereby are signified the inmost [things or principles] of
the spiritual kingdom proceeding from the truths of celestial
love, appears from the signification of the garments of Aaron
in general, as denoting the spiritual kingdom adjoined to the
celestial kingdom, see n. 9814; and whereas the waistcoat was
the inmost of those garments, therefore by it are signified the
inmost [things or principles] of that kingdom. That the waist-
coat of Aaron denotes the Divine Truth in the spiritual kingdom
immediately proceeding from the Divine-celestial [principle],
see n. 9826. And from the signification of fine linen, as denot-
ing truth from a celestial origin, see n. 9469. Concerning that
waistcoat, it is said that it should be checkered, and by what
is checkered is meant the work of a weaver, and by the work
of a weaver is signified that which is from a celestial principle,
n. 9915 ; by the same term by which checkering is expressed in
the original tongue, weaving is also signified. That that waist-
coat was woven, or of the work of a weaver, is manifest from
what follows in the book of Exodus, " They made waistcoats of
fine linen, the work of the weaver, for Aaron and his 80ns'' xxxix.
27. The reason why it was checkered, or woven of tine linen,
was, that that principle might be represented which immedi-
ately proceeds from what is celestial, and which is as continuous
respectively ; for those things which proceed from what is celes-
tial are as those things which proceed from the will principle
appertaining to man ; for all things which are of the understand-
ing appertaining to man proceed from his will principle ; those
things which proceed interiorly from the will principle, are as it
were continuous in respect to those which proceed exteriorly ;
wherefore in those, which proceed interiorly from the will pnn

9942.]

EXODUS.

573

ciple, there is principal .y the affection of truth, for all affection
which is of love in the understanding flows in from man's
will principle. The case is similar in the heavens, where the
celestial kingdom corresponds to the will principle of man, and
the spiritual kingdom to his intellectual principle, seen. 9835 ;
and whereas the garments of Aaron represented the spiritual
kingdom of the Lord adjoined to His celestial kingdom, n. 9814,
therefore the waistcoat represented that principle which is inmost
there, thus which proximately proceeds from the celestial king-
dom, for the waistcoat was the inmost garment. Hence it is
evident why it was woven or checkered, and why it was of fine
linen ; for by woven is signified that which is from the will
principle or from the celestial, n. 9915, and by fine linen is
signified truth which is from celestial love, n. 946 9. The spiritual
principle which is from the celestial is also signified by waist-
coats in other parts of the Word, as by the waistcoats of shin,
which Jehovah God is said to have made for the man and his
wife, after that they had eaten of the tree of science, Gen. iii.
21. That by those waistcoats is signified truth from a celestial
origin, cannot be known unless those historicals are unfolded as
to the internal sense, therefore they shall be explained. By the
man and his wife is there meant the Celestial Church ; by the
man himself as a husband, that church as to good, and by his
wife that church as to truth ; this truth and that good was the
truth and good of the Celestial Church. But when that church
lapsed, which was effected by reasonings from scientifics con-
cerning Divine Truths, which, in the internal sense, is signified
by the serpent which persuaded, this firststate after the lapse ot
that church, is what is there described, and its truth by waist-
coats of skin. It is to be noted, that by the creation of the
heaven and the earth in the first chapter of Genesis, in the in-
ternal sense, is meant and described the new creation or regene-
ration of the man of the church at that time, thus the establish-
ment of a Celestial Church, and that by Paradise is meant and de-
scribed the wisdom and intelligence of that church, and by
eating of the tree of science, its lapse in consequence of reason-
ing from scientifics concerning things Divine. That this is the
case, see what has been shown on the subject in the explications
of those chapters ; for all the things contained in the first
chapters of Genesis, are things reduced to an historical form,
in the internal sense of which are things Divine concerning
the new creation or regeneration of the man of the Celestial
Church, as was said. This manner of writing was customary in
the most ancient times, not only with those who were of the
church, but also with those who were out of the church, as
with the Arabians, the Syrians, and the Grecians, as is evident
from the books of those times, both sacred and profane. In
imitation of those books, because derived from them, the Son

574

EXODUS.

[Chap, xxviii.

of Songs was written by Solomon, which book is not a sacred
book, since it does not contain celestial and Divine things in a
series within, like the sacred books. The book of Job also is a
book of the Ancient Church. Mention is likewise made of
sacred books of the Ancient Church, which are now lost, as in
Moses, Numb. xxi. 14, 15, 27, and following verses, th
historicals of which books were called the wars of Jehovah
and the propheticals of which were called enunciations, see n,
2686, 2897. That in the historicals of those books, which were
called the wars of Jehovah, the style was such, is evident from
what was taken and quoted thence by Moses ; thus their
historicals approached to a sort of prophetic style of such a kind,
that the subjects might be retained in the memory by infants
and also by the simple. That those books there cited were
sacred, is evident from the things extant therein, verses 28, 29,
30, compared with those which are extant in Jeremiah, chap,
xlviii. 45, 46, where similar things occur. That a style of the
same kind was most usual at that time, and almost the only
style, with those who were out of the church, is clear from
the fabulous accounts of those writers who were out of the
church, in which they involved things moral, or such as relate
to the affections and life. In the historicals not fictitious but
true, which are those that occur in the books of Moses after
those chap ters, also in the books of Joshua, of Judges, of Samuel
and the Kings, waistcoats likewise signified truth and the spi-
ritual good of truth proceeding from celestial truth and good.
It is to be noted, that spiritual truth and good is such as is the
truth and good of the angels in the middle or second heaven ;
but that celestial truth and good is such truth and good as pre-
vails amongst the angels in the third or inmost heaven, see the
passages cited, n. 9277. In the books of Moses it is recorded
that Israel the father gave to Joseph his son a waistcoat of
various colors, and that on account of it his brethren were
indignant, and afterwards stripped it off, and dipped it in blood,
and thus sent it to his father, Gen. xxxvii. 3,23, 31, 32, 33;
these were historical truths, and since in like manner they con-
tained within, or in the internal sense, the holy things of heaven
and the church, thus things Divine, therefore by that waistcoat
of various colors was signified the state of good and of truth
which Joseph represented, which was a state of spiritual truth
and good proceeding from celestial, see n. 3971, 42S6, 4592,
4963, 5249, 5307, 5584, 5869, 5877, 6417, 6529, 9671 ; for all
the sons of Jacob represented such things as are of heaven and
of the church in their order, n. 3S58, 3926, 4060, 4603, 6335,
6337, 6397, 6640, 7S36, 7891, 7996, but in the above passage
they represented things opposite. Inasmuch as all things which
are in the books of the Word, as well those in the historical
books as those in the prophetical books, are representative and

0942.]

EXODUS.

£75

significative of Divine-celestial and spiritual things, therefore
the affection of that truth is described by the daughter of a
king, and the truth itself by her garments, in David, " Tho
daughters of a king are among thy precious ones, the queen
stands at thy right hand in the best gold of Ophir. The daughter
of Tyre shall bring a present ; the rich of the people shall de-
precate thy faces. The daughter of the king is wholly glorious
within, thy raiment (or thy waistcoat) is of the weavmgs (or
checkerings) of gold ; in needle-work she shall be brought to
the king," Psalm xlv. 9, 12, 13, 14, and following verses ;
that daughter in general signifies the affection of spiritual truth
and good, thus also the church, see n. 2362, 3024, 3963, 9055 ;
and that king, when relating to the Lord, signifies Divine Truth,
( n. 2015, 2069, 3009, 4581, 4966, 5068, 6148. Hence it is
evident that all those things, which are related in that Psalm
concerning the daughter of a king, signify such things as
are of the affection of truth and good from the Lord in the
church ; its being said that the daughter of'Tyre shall bring a
present, signifies the knowledges of good and truth ; that these
are signified by Tyre, see n. 1201 ; in like manner by the rich
of the people, tor by riches in the spiritual sense nothing else is
meant but the knowledges of good and of truth, n. 1694, 4508.
Hence it is evident what is signified by the daughter of the king
being glorious within, and by her raiment being of the weav-
ings of gold ; for by raiment is meant a waistcoat, as is evident
from the signification of that expression in the original tongue,
for it there signifies the garment next to the body ; that it
denotes a waistcoat, is manifest from John, chap. xix. 23, 24,
where the Lord's waistcoat is treated of, which in David,
Psalm xxii. 18, is called by the same term raiment ; also in the
second book of Samuel, chap. xiii. 18, where it is said that the
daughters of the king were clad in waistcoats of various co-
lors, on which subject we shall speak presently ; by the
weavings of gold in David the like is meant as by the checker-
ing of the waistcoat of Aaron, the expression in the original
tongue being the same ; what is meant by the needle- work, in
which she was to be brought to the king, see n. 96S8. Inas-
much as by the daughter of a king, and by her raiment, or by
her waistcoat, such things were represented, therefore also
the daughters of a king were so clad, as is manifest in the sec-
ond book of Samuel, There was upon Tamar a waistcoat of
various colors, because with such garments the daughters of a
king were clad, xiii. 18. Inasmuch now as spiritual goods and
truths were represented by waistcoats, it may be manifest what
is signified by the waistcoat of Aaron, also what by the waistcoats
of his sons, spoken of in the following verse of this chapter, where
it io said, " That/w the sons of Aaron, they should make vmuir
wats, belts and turbans, for glory and fur comeliness." And whew

EXODUS.

[Chap, xxvi.;

as their waistcoats represented those holy things, therefore it was
said that the sons of Aaron, Nadab and Abihu, who were burnt
by fire from heaven, because they offered incense from strange
fire, were brought in waistcoats, out of the camp, Levit. x. 1 to
5 ; for by strange fire is signified love from another source
than from what is celestial, for sacred fire in the Word ia
celestial or Divine Love, n. 6832, 6834, 6849, 7324, 9434
Hence the spiritual goods and truths, which are signified bt
their waistcoats were defiled, and on this account they were
brought in waistcoats out of the camp. The like also is sig
nified by waistcoat in Micah, " My people hath set [every one
for an enemy by reason of a garment, ye draw off the waistcoai
from them who pass securely" ii. 8. In this passage waist-
coat is expressed by another term in the original tongue, which
yet signifies spiritual truth and good. To draw off the waistcoat
from them who pass securely, denotes to deprive of their spiritual
truths those who live in simple good ; to account for an enemy
jy reason of a garment, denotes to do evil to them by reason of
the truth which they think, when yet no one ought to be hurt
on account of what he believes to be true, if he be principled in
good, n. 1798, 1799, 1834, 1S44 From these considerations it
may now be manifest what is signified by a waistcoat in Mat
thew, " Jesus said, thou shalt n<.t swear at all, neither by the
neaven, nor hy the earth, nor by Jerusalem, nor by the head.
Let your discourse be yea yea, nay nay, what is beyond these is
from evil. If any one is willing to sue thee at the law, and to
take away thy waistcoat, permit him also to take away thy
cloak," v. 34, 35, 36, 40. He who does not know what is the
state of the angels in the Lord's celestial kingdom, cannot ic
any wise know what those words of the Lord involve ; for the
subject here treated of is concerning the state of good and of
truth with those who are in the Lord's celestial kingdom, with
whom every truth is impressed on their hearts. For they know
all truth from the good of love to the Lord, insomuch that they
never reason about it as in the spiritual kingdom, wherefore
when truths are treated of, they only say, yea yea, or nay nay,
neither do they there name the name of faith, concerning which
state of thei is see the passages cited, n. 9277." Hence now it
.8 evident what is signified by the requirement not to swear at
all, for by swearing is signified to confirm truths, n. 3375,9166,
which is effected by the rational principle and scientifics from
the Word in the spiritual kingdom ; by suing at law, and being
willing to take away a waistcoat is signified to debate about
-'•utlis, and to be willing to persuade that it is not true, a waist-
coat denoting truth derived from what is celestial, for they leave
to every one his own truth, without further reasoning. By waist-
eoat is signified truth derived from what is celestial in anothei
passage, also in Matthew, " Jesus sent the twelve to preach th

9942.J

EXODUS.

577

kingdom of the heavens, saying, that they should not possess gold,
nor silver, nor brass in their girdles, nor bag for the way, nor two
waistcoats, nor shoes, nor staffs," x. 9, 10. By those words was
represented that they who are in goods and truths from the
Lord, possess nothing of good and of truth from themselves,
but that they have all good and truth from the Lord ; for by
the twelve disciples were represented all who are in goods and
truths from the Lord, in the abstract sense all the goods of love
and the truths of faith from the Lord, n. 3188, 3858, 6397.
Goods and truths from self and not from the Lord are signified
by possessing gold, silver, brass in girdles, and by a bag ; but
truths and goods from the Lord are signified by a waistcoat, a
shoe, and a staff ; by a waistcoat interior truth or truth from
what is celestial, by a shoe exterior truth or truth in the natural
principle, n. 1748, 6844 ; by a staff the power of truth, n. 4876,
4936, 6947, 7011, 7026 ; but by two waistcoats, two shoes, and
two staffs, are signified truths and their powers both from the
Lord and from self. That they were allowed to have one
waistcoat, one pair of shoes, and a staff, is manifest from Mark,
chap. vi. 8, 9 ; and in Luke, chap. ix. 3. When it is known
from these considerations what is signified by waistcoat, it is
evident what is signified bv the Lord's waistcoat, concerning
which it is thus written in John, " They took the garments, and
made four parts, to every soldier a part, and the waistcoat was
without seam, woven from above throughout. They said, let us
not divide it, but cast lots for it, whose it shall be, that the
scripture might be fulfilled which saith, they divided My gar-
ments among themselves, and on My waistcoat cast lots j these
things the soldiers did," xix. 23, 24; Psalm xxii. 18. Who
cannot see, who thinks from reason at all illustrated, that the
above particulars signify Divine things, and that otherwise they
would not have been prophetically foretold in David ; but
what they signify cannot be known without the internal sense,
thus not without knowledge thence derived of what is signified
by garments, what by casting lots upon them or dividing them,
what by a waistcoat, and by its being without seam or woven
throughout, and what by soldiers. From the internal sense it is
evident that by garments are signified truths, and by the Lord's
garments Divine Truths ; by casting lots and dividing, to pull
them asunder and dissipate them, n. 9093 ; by waistcoat, Divine
Spiritual Truth derived from Celestial, the like as by the
waistcoat of Aaron, since Aaron represented the Lord ; so
also by its being without seam and woven fronfabove through-
out, the like as by what was checkered or woven of the waist-
coat of Aaron. That the waistcoat was not divided, signified
that Divine Spiritual Truth proximately proceeding from Divine
Celestial Truth could not be dissipated, because that truth is
the internal truth of the Word, such as prevails with the angels
vol. ix. 37

678

EXODUS.

[Chap, xxvih

in heaven. Its being said that the soldiers did this, signifies
that it was done by those who fought for truths, thus by the
Jews themselves, with whom was the Word, who nevertheless
were of such a quality that they dissipated it ; for they had the
"Word, and yet they were not willing to know thence that the
Lord was the Messiah and Son of God, who was to come, nor
any thing internal of the Word, but only what was external,
which also they wrested to their loves, which were loves of self
and of the world, thus to favor the lusts which gushed forth
thence. These things are signified by the division of the Lord's
vestments, for whatsoever they did to the Lord, represented the
state of Divine Truth and Good at that time amongst them,
thus that they treated Divine Truths in like manner as they
treated Himself ; for the Lord, when He was in the world, was
the Divine Truth itself, see what was cited, n. 9199, 9315 at
the end.

9943. " And thou shalt make the mitre of fine linen " —
that hereby is signified wisdom there, appeal's from the signifi-
cation of a mitre, as denoting intelligence, and when relating to
the Lord, who is here represented by Aaron, as denoting wisdom,
see n. 9827 ; and from the signification of fine linen, as denot-
ing truth from a celestial origin, see n. 9469 ; for from that
truth is the wisdom which is here signified by the mitre ; for
all wisdom and intelligence is from the Divine Truth proceeding
from the Divine Good of the Lord ; other wisdom and intelli-
gence, which is wisdom and intelligence, is not given, because
there is none from any other source. Intelligence consists in
knowing and understanding Divine Truths, and afterwards in
having faith in them, and wisdom consists in willing and loving
them, and thence living according to them.

9944. "And the belt" — that hereby is signified a bond and
separation from the externals of that kingdom, appears from
the signification of a belt, as denotiug an external bond con-
taining all things of love and faith in connexion and form,
that the)' may look to one end, see u. 9341, 9828, 9837. The
reason why it denotes also separation from externals is, because
thus it collects and contains internal things, and what collects
and contains internal thing6, this also separates them from ex-
ternal. The internal things of the spiritual kingdom are signified
by a waistcoat, because it was au inmost garment, and i ts ex-
ternal things by a rube and an ephod, because they were ex-
terior garments. That by the garments of Aaron was repre-
sented the Lord's spiritual kingdom, see u. 9814 ; by the ephod
its externals, n. 9824 ; by the robe its interior, n. 9825 ; and
by the waistcoat the inmost, n. 9826.

95*45. Thou shalt make with the work of him that worketh
with a needle " — that hereby are signified the knowledges of
good and of truth, appears from the signification of a worker

9943—9949.]

EXODUS.

579

with the needle, as denoting what is derived from scienthics,
6ee n. 9688. The reason why it is said by the knowledges of
good and of truth is, because by those knowledges are meant
interior scientifics, such as are those of the church concerning
faith and love. The reason why these scientifics are here signified
by the work of a worker with a needle is, because by the belt of
a waistcoat, which was of the work of a worker with a needle,
is signified the inmost bond of the spiritual kingdom, treated of
just above ; and all things in the spiritual world are kept to-

§ ether in connexion by knowledges and the affections thence
erived.

9946. " And for the sons of Aaron " — that hereby are sig-
nified Divine Truths proceeding from the Divine Good of the
Lord in the heavens, appears from the representation of the
sons of Aaron, as denoting Divine Truths proceeding from the
Divine Good of the Lord, see n. 9807. The reason why it sig-
nifies in the heavens is, because the Divine [principle] of the
Lord in the heavens is what is represented by the priesthood of
Aaron and his sons ; Divine Good in the heavens by the priest-
hood of Aaron, and Divine Truth from Divine Good there by
the priesthood of his sons ; it is said in the heavens, because
the Lord Himself is above the heavens, for he is the sun of
heaven, and still his presence is in the heavens, which is such
as if Himself were there ; Himself in the heavens, that is, His
Divine Good and Divine Truth there, may be represented, but
not His Divine [being or principle] above the heavens ; by
reason that this latter cannot fall into human minds, and not
even into angelic, for it is infinite ; but the Divine [principle]
in the heavens, which is thence derived, is accommodated to
reception.

9947. " Thou shalt make waistcoats " — that hereby are sig
nified those things which are of faith, appears from the sig-
nification of a waistcoat, when relating to Aaron, as denoting
Divine Truth in the spiritual kingdom inmostly, thus which
proceeds immediately from the celestial principle, see n. 9826,
9942 ; but when it relates to the sons of Aaron, a waistcoat
denotes that which is of faith, for it denotes the principle pro-
ceeding from the spiritual which is from the celestial, w'hich
proceeding principle is what is called the faith of truth.

9948. '' And thou shalt make for them belts " — that hereby
is .^ipiified a keepiug together in connexion, appears from the
signi .ication of belts, as denoting external bonds keeping
together the truths and goods of faith and of love in connexion,
see u. 9341 at the end, 9S28, 9837, 9944.

9949. " And turbans thou shalt make for them " — that
hereby is signified intelligence there, appears from the signifi-
cation of a mitre, and in general of a covering of the head, as
denoting intelligence and wisdom, see n. 9827, hence also a

580

EXODUS.

[Chap, xxviii

turban has the same signification, for the covering of the head
for the sons of Aaron was called a turban.

9950. " For glory and for comeliness " — that hereby is sig-
nified the truth of the Spiritual Church, appears from the signifi-
cation of for glory and for comeliness, as denoting to present
Divine Truth such as, in the spiritual kingdom adjoined to the
celestial kingdom, is in an internal and external form, see above,
n. 9815, but in this case the truth of the Spiritual Church which
is thence derived ; for by Aaron is represented the Divine Good
in the heavens, and by his sons the Divine Truth thence derived ;
the Divine Good there is also as a father, and the Divine Truth
thence derived as a son, and this being the case, by father in
the Word is signified good, and by sons truths ; these latter are
also born from the former, when man is generating anew, that
is, when he is regenerating.

9951. Verse 41. And thou shalt put them upon Aaron thy
brother, and upon his sons with him, and thou shalt anoint them,
and thou shalt Jill their hand, and shalt sanctif y them, and t/ut,
shall perform the office of the priesthood to Me. And thou shalt
put them upon Aaron thy brother, signifies such a state ot
Divine Good in the spiritual kingdom. And upon his sons with
him, signifies such a state there in the externals thence pro-
ceeding. And thou shalt anoint them, signifies a representative
of the Lord as to the good of love. And thou shalt fill their
hand, signifies a representative of the Lord as to the truth of
faith. And thou shalt sanctify them, signifies thus a repre-
sentative of the Lord as to the Divine Human [principle]. And
they shall perform the office of the priesthood to Me, signifies a
representative of the Lord as to all the work of salvation from
the Divine Human [principle].

9952. "And thou shalt put them upon Aaron thy brother"
— that hereby is signified such a state of Divine Good in the
spiritual kingdom, appears from the signification of putting on
[garments], as denoting to induce a state of the thing which is
represented by the garments, in this case a state of Divine Truth
in the spiritual kingdom, for by Aaron is represented the Lord
as to Divine Good, thus also the Divine Good, which is from
the Lord, see n. 9806; and by his garments the spiritual king-
dom of the Lord adjoined to His celestial kingdom, n. 9814.
The signification of putting on [garments], as denoting to in-
duce the state which is represented by the garments which are
put on, originates in representatives in the other life ; the spirits
who are there and the angels appear all clothed in garments,
every one according to the 6tate of truth in which he is, thus
every one according to his intellectual principle corresponding
to the will principle which is in him. The reason of this is, be-
cause the intellectual principle appertaining toman clothes his
will principle, and the intellectual principle is formed from
truths, and the will principle from goods, and good is the princi

9950— 9951.]

EXODUS.

581

pie which is clothed, n. 5248 ; hence it is that garments in the
Word signify truths, see n. 165, 1073, 4545, 4763, 5954, 6378,
6914, 6918, 9093, 9814; and that this originates in representa-
tives in another life, n. 9212, 9216, 9814.

9953. " And on his sons " — that hereby is signified such a
state there in the externals thence proceeding, appears from the
signification of putting on [garments], as denoting to induce a
state such as is represented by the garments, see just above,
n. 9952, in this case, which is represented by the garments of
the sons of Aaron, which is a state of externals proceeding from
the Divine Truth, in the spiritual kingdom, for by sons is signi-
fied that which proceeds, so likewise by their garments, accord-
ing to what was said just above, n. 9950.

9954. "And thou shalt anoint them" — that hereby is sig>
nified a representative of the Lord as to the good of love,
appears from the signification of anointing, as denoting in-
auguration to represent, see n. 9474. The reason why it de
notes to represent the Lord as to the good of love, or what is
alike, to represent the good of love, which is from the Lord, is,
because by the oil wherewith anointing was effected, is signi-
fied the good of love, n. 886, 4582, 4638, 9780. How the case
herein is, it is of concern to know, inasmuch as anointing has
continued in use from ancient time to the present, for kings are
anointed, and anointing in like manner is accounted holy at this
day as formerly. Amongst the ancients, when all external
worship was performed by representatives, namely, by such
things as represented the interior principles which are of faith
and of love from the Lord and to Him, thus which are Divine,
anointing was instituted, by reason that oil, by which anointing
was performed, signified the good of love ; for they knew
that the good of love was the essential principle itself, from
which all things that are of the church and that are of worship
live, for it is the esse of life ; for the Divine [principle] flows in
b}' [or through] the good of love, with man, and makes his
life, and life celestial where truths are received in the good.
Hence it is evident what anointing represented ; wherefore the
things which were anointed were called holy, and were also
accounted holy, and served the church to represent Divine and
celestial things, and, in the supreme sense, the Lord Himself,
who is good itself, thus to represent the good of love which
is from Him, and also the truth of faith, so far as this lives
from the good of love. Hence now it is, that at that time they
anointed stones erected into statues. Also weapons of war, as
bucklers and shields / and afterwards the altar and allots vessels;
likewise the tent of assembly, and all things therein ; and moreover
those w /to performed the office of the priesthood, and their gar-
ments; and likewise prophets; and at length ki?igs,who were the7t.ce
called the anointed of Jehovah / it was also received in common

582

EXODUS.

[Chap, xxviii

use to anoin t themselves and others, to testify gladness andbenevo-
lence of mind. As to what concerns the first, that they anointed
stones erected into statues, it is manifest in the book of Genesis,
" In the morning Jacob rose early, and took the stone, which he
put under his pillow, and set it for a statue, and poured oil upon
its head," xxviii. 18. The reason why they so anointed stones was,
because by stones were signified truths, and truths without good
have not in them the life of heaven, that is, life from the Divine
[being or principle] ; when therefore stones were anointed with
oil, they then represented truths from good, and, in the supreme
sense, the DivineTruth proceeding from the Divine Good of the
Lord, thus the Lord Himself, who was hence called the stone of
Israel, n. 6426. That stones denote truths, see n. 613, 1298,
3720, 3769, 3771, 3773, 3789, 3798, 6126, 8911, 9176 ; in like
mariner statues, n. 3727, 1580, 9388, 9389 ; and that anointing
statues denotes to make truths to be from good, thus to be truths
of good, consequently goods, n. 372S, 1090, 1582. That stones
erected into statues were afterwards accounted holy, is manifest
from the same chapter of Genesis, where "Jacob called the name
of that place Bethel ; and said, if I shall return in peace to the
house of my father, this stone, which I have set up for a statue,
shall be the house of God,''' verses 19, 22. Bethel is the house
of God, and the house of God is the church and is heaven, and
in the supreme sense the Lord Himself, n. 3720. Secondly,
that they anointed weapons of war, as bucklers and shields, is
manifest from Isaiah, " Arise ye princes, anoint the buckler"
xxi. 5. And in the second book of Samuel, " The shield of the
heroes is polluted, the shield of Saul not anointed with oil" i. 21.
The reason why weapons of war M ere anointed was, because
they signified truths combating against falses, and truths de-
rived from good are what prevail against falses, but not truths
without good, wherefore weapons of war represented truths
proceeding from the good which is from the Lord, thus truths by
whicli the Lord Himself fights with men for them against falpes
derived from evil, that is, against the hells. That weapons of
war denote truths combating against falses, see n. 1788, 2686 ;
for war in the Word signifies spiritual combat, n. 1661, 2686,
8273, 8295 ; and enemies signify the hells; in general evils and
falses, n. 2851, 8289, 9311. Thirdly, that they anointed the
altar and all its vessels ; also the ten t of assembly, and all things
which were therein, is manifest from Moses, " Thou shall anoint
the altar and sanctify it," Exod. xxix. 36. Again, "Thou shalt
make oil of anointing of holiness, with which thou shall anoint
the tent of assembly, and the ark of the testimony, and the table,
and all its vessels, and the candlestick, and all its vessels, and the
altar of incense, and the altar of burnt-offering, and all its vessels,
and the laver and its base f thus thou slialt sanctify them, that
they may be the holy of holies ; every one who toucheth them,

9954.]

EXODUS.

shall sanctify himself," Exod. xxx. 25 to 29. Again, "Thou
shalt take oil of anointing, and shalt anoint the habitation, and
every thing which is in it, and shalt sanctify it, and all its
vessels, that they may be holy ; thou shalt anoint also the altar
of burnt-offering, and all its vessels, and thou shalt sanctify the
altar, that the altar maybe the holy of holies, and thou shalt
anoint the laver and its base, and shalt sanctify it," Exod. xl.
9, 10, 11. Again, " Moses anointed the habitation, and ah
things which were in it, afterwards he sprinkled of the oil upon
the altar, and all its vessels, and the laver and its shaft, to
sanctify them," Levit. viii. 10, 11, 12 ; Numb. vii. 1. The
reason why the altar and habitation, with all things therein,
were anointed was, that they might represent the Divine and
holy things of heaven and of the church, consequently the holy
things of worship, nor could they represent those things, unless
they had been inaugurated by such [a ceremony] as represented
the good of love, for what is Divine enters in by the good of
love, and by that good is present in heaven, and in the church,
consequently also in worship ; and without that good what is
Divine does not enter, neither is it present, but the proprium of
man, and with the proprium hell, and with hell what is evil and
false, for the proprium of man is nothing else. Hence it i3
evident why anointing was effected by oil, for oil, in the repre-
sentative sense, denotes the good of love, see n. 886, 1582, 1638,
97S0. ; and the altar was the chief representative of the Lord,
and hence of worship from the good of love, n. 2777, 2811,
4489, 4541, 8935, 8940, 9388, 9389, 9714; and the habitation
with the ark was the chief representative of heaven where the
Lord is, n. 9457, 9481, 9485, 9496, 9632, 9784. That the pro-
prium of man is nothing but evil and the false, thus hell, see n.
210, 215, 694, 874, 875, 876, 987, 1047, 3812, 5660, 8480,
8941, 8944. That so far as the proprium of man is removed,
so far the Lord can be present, n. 1023, 1044, 4007, at the end.
Fourthly, that they anointed those who were to perform the office
of the priesthood and their garments, is manifest from Moses,
" Thou shalt take oil of anointing, and shalt pour it upon the
head of Aaron, and shalt anoint him," Exod. xxix. 7 ; chap. xxx.
30. Again, " Thou shalt put on Aaron the garments of holi-
ness, and shalt anoint him, and shalt sanctify him, that he may
perform the office of the priesthood to Me, and thou shalt anoint
his sons as thou hast anointed the father, aud it shall come to
pass that their anointing shall be to them for the priesthood of
an age, to their generations," Exod. xl. 13,14,15. Again, "Moses
poured out [some] of the oilupon the head of Aaron, andanointed
him, to sanctify him. Then he took of the oil of anointing,
and of the blood, which was on the altar, and sprinkled it upon
Aaron, upon his garments, upon his sons, and upon the garments
of his sons with him, and sanctified Aaron, his garments, and

584

EXODUS.

[Chap, xxviii.

his sons, and the garments of his sons with hiin," Levit. viii.
12, 30. The reason why Aaron was anointed, and why his sons
were anointed, and even their garments, was, that they might
represent the Lord as to Divine Good, and as to Divine Truth
thence derived, Aaron the Lord as to Divine Good, and his sons
as to Divine Truth thence derived, and in general that the
priesthood might represent the Lord as to all the work of salva-
tion. The reason why they were anointed in garments, Exod.
xxix. 29, was, because the garments of Aaron represented the
spiritual kingdom of the Lord adjoined to His celestial kingdom,
the celestial kingdom is where the good of love to the Lord from
the Lord reigns, thus the influx of the Divine [principle] into
the spiritual kingdom is effected by the good of love ; on this
account inauguration to represent was performed by oil, which,
in the spiritual sense, is the good of love. That Aaron repre-
sented the Lord as to Divine Good, see n. 9S06. That his sons
represented the Lord as to the Divine Truth proceeding from the
Divine Good, n. 9807. That the priesthood in general repre-
sented the Lord, as to all the work of salvation, n. 9S09. That
the garments of Aaron represented the spiritual kingdom of the
Lord adjoined to His celestial kingdom, n. 9814. That the gar-
ments of his sons represented those things which thence proceed,
u. 9946, 9950. That in the celestial kingdom the good of love
to the Lord reigns, see what is cited, n. 9277. Inasmuch as
inauguration to represent was effected by anointing, and by
Aaron and his sons was represented the Lord, and what is from
Him, therefore to Aaron and his sons were given the holy things
of the sons of Israel, which were gifts given to Jehovah, and
were called heave-offerings, and it is said that they are anoint-
ing, also for anointing, that is, that they are a representation
or for a representation of the Lord, and that they are from Him,
as is manifest from the following passage in Moses, " The wave-
breast and the heave-shoulder I have received from the sons of
Israel of the sacrifices of the peace-offerings, and have given
them to Aaron and to his sons ; this anointing of Aaron and
anointing of his sons from the things offered by fire to Jehovah,
which I have commanded to give them on the day that he
anointed them, from amongst the sons of Israel," Levit. vii. 34,
35, 36. And again, M Jehovah spake to Aaron, Behold I have
given to theo the keeping of My heave-offerings, as to all the
holy things of the sons of Israel, I have given them to thee for
anointing, and to thy sons, for a statute of eternity ; every pre-
sent of theirs, also every meat-offering of theirs, as to every sacri-
fice of sin and of guilt, every agitation of the sons of Israel, all
the fat of pure oil, and all the fat of new wine and of corn, the
first-fruits of those things which they shall give to Jehovah, I
have given them to thee ; also every thing demoted in Israel,
every opening of tin womb, thus every heavt-offering of holy

9954.]

EXODUS.

585

things. In their land thou shalt not have inheritance, neither
shalt thou have a part in the midst of them, I am thy part and
thine inheritance in the midst of the sans of Israel" Numb, xviii.
8 to 20. From these words it is evident, that anointing is a
representation, since by anointing they were inaugurated to
represent, and that by it was signified that all inauguration into
the holy [principle] of heaven and of the church is by the good
of love which is from the Lord, and that the good of love is the
Lord with them ; this being the case, it is said, that Jehovah ia
his part and inheritance. Fifthly, that they anointed also pro-
phets, is manifest from the first book of the Kings, " Jehovah
said to Elias, Anoint Hazael for king over the Syrians, and
anoint Jehu for king over Israel, anoint Elisha for a prophet
instead of thyself" xix. 15, 16. And in Isaiah, " The Spirit of
the Lord Jehovah is upon Me, therefore Jehovah hath anointed
Me to evangelize to the poor, He hath sent Me to bind up the
broken in heart, to preach liberty to the captives," lxi. 1. The
reason why prophets were anointed was, because prophets
represented the Lord as to the doctrine of Divine Truth, conse-
quently as to the Word, for this is the doctrine of Divine Truth ;
that prophets represented the Word, see n. 3652, 7269, speci-
fically Elias and Elijah, n. 2762, 5217, 9372 ; and that it is the
Lord as to the Divine Human [principle], who is represented,
thus who is meant by whom Jehovah has anointed, the Lord
Himself teaches in Luke, chap. iv. 18, 19, 20, 21. Sixthly,
that they afterwards anointed kings, and that they were called
the anointed of Jehovah, is manifest from several passages in
the Word, as in 1 Samuel, x. 1 ; chap. xv. 1 ;chap. xvi. 3, 6, 12 ;
chap. xxiv. 6 ; chap. xxvi. 9, 11, 16; 2 Samuel, chap. i. 16 ;
chap. ii. 4, 7 ; chap. v. 3 ; chap. xix. 21 ; 1 Kings, i. 34, 35 ;
ch;,p. xix. 15, ]6; 2 Kings, ix. 3; chap. xi. 12; chap, xxiii.
30 ; Lam. iv. 20 ; Habak. iii. 13 ; Psalm ii. 2, 6 ; Psalm xx. 6 ;
Psalm xxviii. 8 ; Psalm xlv. 7 ; Psalm lxxxiv. 9 ; Psalm lxxxix.
20, 38, 51 ; Psalm exxxii. 17, and elsewhere. The reason why
they anointed kings was, that they might represent the Lord as
to judgment from Divine Truth, wherefore in the Word by kings
are signified Divine Truths, see n. 1672, 2015, 2069, 3009, 3670,
4575, 4581, 4966, 5044, 5068, 6148. The reason why kings
were called the anointed of Jehovah, and that on that account it
was sacrilegious to hurt them, was, because by the anointed of
Jehovah is meant the Lord as to the Divine Human [principle],
although as to the sense of the letter the term is applied to the
king who was anointed with oil, for the Lord, when He was in
the world, was Divine Truth itself as to the Human [principle],
and was Divine Good itself as to the very esse of His life,
which [esse] with man is called the soul derived from the
Father, for He was conceived of Jehovah, and Jehovah in the
Word is the Divine Gc d of the Divine Love, which is the ess«

586

EXODUS.

[Chap, xxviii.

of the life of all. Hence it is, that the Lord alone was the
anointed of Jehovah in very essence and in very act, inasmuch
as the Divine Good was in Him, and the Divine Truth pro-
ceeding from that Good in His Human [principle] when He
was in the world, see the passages cited, n. 9194, 9315. But
the kings of the earth were not the anointed of Jehovah, but
represented the Lord, who alone is the anointed of Jehovah ;
and on this account it was sacrilegious to hurt the kings of the
earth by reason of the anointing. But the anointing of the
kings of the earth was effected by oil, whereas the anointing of
the Lord was effected by the Divine Good itself of the Divine
Love, which the oil represented. Hence it is that He was called
Messias, and Christ, Messias in the Hebrew tongue signifying
anointed, in like manner as Christ in the Greek tongue, John
i. 41 ; chap. iv. 25. From these considerations it may be
manifest, that where mention is made in the Word of the
anointed of Jehovah, the Lord is meant, as in Isaiah, " The
Spirit of the Lord Jehovah is upon Me, therefore Jehovah hath
anointed Me to evangelize to the poor, He hath sent Me to
bind up the broken in heart, to preach liberty to the captives,"
lxi. i. That the Lord as to the Divine Human [principle] is He
whom Jehovah anointed, is manifest from Luke, where the
Lord declares this plainly in these words, "The book of the
prophet Isaiah was delivered to Jesus ; and He unfolded the
book, and found the place where it was written, The Spirit of
the Lord is upon Me, became Fie hath anointed Me to evange-
lize to the poor, He hath sent Me to heal the bruised in heart,
to evangelize remission to the bound, and sight to the blind, to
send away with remission tliem that are wounded, to preach
the acceptable year of the Lord: afterwards folding up the
book He gave it to the minister, and sat down, but the eyes of
all in the synagogue were fastened on Him ; and He began to
say to them, To-day is this Scripture fulfilled in your ears,"
iv. 17, 18, 19, 20, 21. And in Daniel. "Know therefore and
perceive from the going forth of the "Word to restore and to
build Jerusalem, even to Messiah the Prince, are seven weeks,"
ix. 25, where to build Jerusalem denotes to establish the
church, for Jerusalem is the church, n. 3654; Messiah the
Prince or the anointed, is the Lord as to the Divine Human
[principle]. Again, il Seventy weeks are decided to 6eal up
the vision and the prophet, and to anoint the Holy of Holies,
ix. 24, where to seal up the vision and the prophets denotes to
conclude those things which were said in the Word concerning
the Lord, and to complete them ; to anoint the Holy of Holies
denotes the Divine Human [principle] of the Lord, in which
was the Divine Good of the Divine Love, or Jehovah. By the
anointed of Jehovah is also meant the Lord in the following
passages, "The kings of the earth stood up, and the rulers

S954.]

EXODUS.

587

consulted together against Jehovah and against His Anointed.
I have anointed My king over. Zion the mountain of My
Holiness" Psalm ii. 2, 6 ; where the kings of the earth denote
falses, and the rulers denote evils, which are from the hells,
against which the Lord, when He was in the world, fought,
and which He conquered and subdued; the Anointed of
Jehovah is the Lord as to the Divine Human [orinciple], for
from that He fought ; Zion the mountain of holiness, over
which He is said to be anointed for a king, is the celestial king-
dom, which is in the good of love, and which is the inmost of
heaven and the inmost of the church. Again, "I have found
David My servant, with the oil of holiness J have anointed him"
Psalm Ixxxix. 20 ; where by David is meant the Lord, as also
in other places, see n. 1888 ; the oil of holiness, with which
Jehovah anointed him, is the Divine Good of the Divine Love,
n. 886, 4582, 4638. That it is the Lord who is there meant
by David, is evident from what goes before, and from what
follows in that Psalm, for it is said, " Thou spakest in vision
concerning Thy Holy One, I will set His hand in the sea, and
His right hand in the rivers ; He shall call Me, My Father ; I
will also give Him a first-born, higher than the kings of the
earth ; I will set His seed to eternity, and His throne as the
days of the heavens," verses 19, 25, 26, 27, 28, 29 ; besides
several other things. Again, in like manner, " In Zion I will
cause the horn of David to bud, Twill arrange a lanthorn for
mine anointed, His enemies I will clothe with shame, and upon
Himself shall His crown flourish," Psalm cxxxii. 17, 18. That
the Lord is here also meant by David, is evident from what goes
before in that Psalm, where it is said, " Lo, we heard of Him
in Ephrata, we found Him in the fields of the forest, we will
enter into His habitations, we will bow ourselves at His foot-
stool ; Thy priests shall be clothed with justice, and Thy saints
shall sing with joy, for the sake of Thy servant David, turn not
away the faces of thine anointed" verses 6, 7, 8, 9, 10. From
which it maybe manifest, that the Lord as to His Divine Human
[principle] is there meant by David, the anointed of Jehovah.
And in Jeremiah, " On the mountains they have pursued us,
in the wilderness they have laid snares for us ; the breath [or
spirit] of our nostrils, the anointed of Jehovah, was taken in
their pits, of whom we had said, in His shadow we shall live
amongst the nations," Lam. iv. 19, 20 ; where also by the
anointed of Jehovah is meant the Lord, for the subject there
treated of is concerning the assault of Divine Truth by falses
and evils, which is signified by being pursued upon the moun-
tains, and being ensnared in the wilderness ; the breath [or
spirit] of the nostrils is the celestial life itself, which is from the
Lord, see n. 9818. From these considerations it may now be
known, why it was so sacrilegious to hurt the anointed of Jeho-

588

EXODUS.

[Chap, xxviii.

rah, which is also evident from the "Word, as in the first book
of Samuel, " David said, Jehpvah forbid that I should do this
word unto my Lord, the anointed of Jehovah, and should put
forth my hand against him, because he is the anointed of Jeho-
vah" xxiv. 6, 10. And in another place, " David said to
Abishai, destroy him not. for who shall put forth a hand against
the anointed' of Jehovah, and he innocent" xxvi. 9. And in the
second book, of Samuel, " David said to him who said that he
had slain Saul, thy blood be upon thine head, because thou hast
said, / have slai~ the anointed of Jehovah" i. 16. And in
another place, " Abishai said, shall not Shimei be slain for this,
because he cursed the anointed of Jehovah" xix. 21. That Shimei
was slain on this account by the order of Solomon, see 1 Kings
ii. 36 to the end. Seventhly, that it was received in common
use to anoint themselves and others to testify gladness of mind
and benevolence, is manifest from the following passages, " I
Daniel, was mourning for three weeks, the bread of desires I
did not eat, and flesh and wine came not to my mouth, and in
anointing I was nut anointed, until the three weeks of days were
fulfilled," x. 2, 3. And in Matthew, " Thou, when thou fastest,
anoint thine head, and wash thy face, that thou appear not untc
men to fast, but to thy Father in secret," vi. 17 ; where to fast
is to be in mourning. And in Amos, " They who drink out ot
cups of wine, and anoint themselves from the first-fruits of the
olives, but are not affected with grief at the breach of Joseph,"
vi. 6. And in Ezekiel, " I washed thee with waters, and washed
away thy bloods, and anointed thee with oil," xvi. 9; speaking
of Jerusalem, by which is signified the church. And in Micah,
" Thou shalt tread the olive, butsAa^ not anoint thee with oil,"
vi. 15. And in Moses, "Thou shalt have olives in all thy
Dorder, but thou shalt not anoint thyself with oil, because thine
olive shall be shaken," Deut. xxviii. 40. And in Isaiah, "To
give them a mitre instead of ashes, the oil of joy instead of
mourning," lxi. 3. And in David, " Thy God hath anointed
thee with the oil of gladness above thy companions," Psalm
xlv. 7. Again, "Thou preparest before me a table in the pre-
sence of mine enemies, Thou makest fat mine head with oil,"
Psalm xxiii. 5. Again, "Thou shalt exalt my horn as [the
horn] of a unicorn, 1 shall grow old in green oil," Psalm xcii.

10. Again, " Wine maketh glad the heart of man, to exhi-
larate his faces with oil," Psalm civ. 15. And in Mark, "The
disciples going forth onointed with oil many that were infirm,&iid
healed them, vi. 13. And in Luke, " .Jesus said to Simon, I
entered into thy house, and thou didst not anoint my head with

011, but this woman hath anointed My feet with ointmtnt, ' vii.
46. From these considerations it is evident, that it was a re-
ceived custom to anoint themselves and others with oil, not
with the oil of holiness, with which the priests, the kings, the

9955, 9956.J

EXODUS.

589

altar, and the tabernacle were anointed, but with common oil,
by reason that this oil signified the gladness and satisfaction
arising from the love of good ; but the oil of holiness signified
the Divine Good, concerning which it is said, " On the flesh of
man it shall not he poured, and in its quality ye shall not make
any as it, it shall be holy to you. lie who shall prepare any as
it, or who shall give of it upon a stranger, shall be cut off from
his people;' Exod. xxx. 32, 33, 38.

9955. " And thou shalt fill their hand " — that hereby is
signified a representative of the Lord as to the truth of faith,
appears from the signification of filling the hand of Aaron and
the hand of his sons, as denoting to inaugurate to represent the
Lord as to the Divine Truth which is of faith ; for by hand is sig-
nified the power which is of truth derived from good, and there-
fore hand is predicated of truth, see n. 3091, 3387, 4931 to 4937,
7518, 8281, 9025. Hence now it is, that as anointing repre-
sented the Lord as to Divine Good, so filling of the hands re-
presented the Lord as to Divine Truth, for all things in the
universe have reference to good and to truth, and to both that
they may be somewhat, therefore in the Word where good is
treated of, truth is also treated of, see the passages cited, n.
9263, 9314. In what manner the filling of the hands was
effected, is described in the following chapter, wherefore, by
the Divine Mercy of the Lord, it will be there spoken of.

9956. " And shalt sanctify them " — that hereby is signified
thus a representative of the Lord, as to the Divine Human
[principle], appears from the signification of sanctifying, as
denoting to represent the holy [principle] itself, which is the
Lord as to the Divine Human, for this is what alone is holy,
and from which every thing holy is derived in the heavens and
in the earths ; every one may know that oil did not sanctity,
but that it induced a representative of sanctity. The case herein
is this, the Lord Himself is above the heavens, for He is the
sun of the angelic heavens, the Divine [principle], which pro-
ceeds from Him thence in the heavens, is what is called holy.
The Divine [principle] of the Lord above the heavens could not
be represented, because it is infinite, but the Divine [principle]
of the Lord in the heavens [may be represented], for this latter
is accommodated to the reception of the angels who are there,
and who are finite. This Divine Principle is in their perception
the Divine Human of the Lord, which alone is holy, which was
represented. Hence it is evident what is signified by being
sanctified, and why it is said after the anointing, as in Mosts,
"Thou shalt anoint the altar, and shalt sanctify it," Exm.
xxix. 36. " Thou shalt anoint the tent of assembly, and all
things which are therein, and shalt sanctify them" Exod. xxx.
25 to 29. " Thou shalt anoint Aaron and shalt sanctify him"
Exod. xl. 13. " He anointed Aaron and li is garments, his soi.s

590

EXODUS.

[Chap, xxviii.

and their garments, and sanctified them" Levit. viii. 12, 13, 30,
besides other places. That the Lord alone is holy, and that
every holy thing is from Him, and that all sanctification repre-
sented Him, see n. 9229, 9680. That the Lord in the heavens
is the sanctuary, thus also heaven, see n. 9479. And that the
Holy Spirit is the Divine [principle] proceeding from the Lord,
n. 9818,9820.

9957. " And they shall perform the office of the priesthood "
— that hereby is signified a representative of the Lord as to all
the work of salvation from the Divine Human [principle], ap-
pears from the signification of the priesthood, as being a repre-
sentative of the Lord as to all the work of salvation, see n. 9809.
This is said after sanctification by anointing, because the work
of salvation is from the Divine Humau [principle] of the Lord,
according to what was shown just above, n. 9950.

9958. Verses 42, 43. And make for them breeches of linen to
cover the -flish of nakedness, from the loins even to the thighs they
shall be. And they shall be upon Aaron, and upon his sons, in
their entering in to the tent of the assembly, or in their approach-
ing to the altar to minister in the holy [place], lest t/tey carry
iniquity, and die ; [it shall be] the statute of an age to him and
to his seed after Mm. And make for them breeches of linen,
signifies the external of conjugial love. To cover the flesh of
nakedness, signifies lest the interiors of love, which are defiled
and infernal, should appear. From the loins even to the thighs
they shall be, signifies their extent. And they shall be upon
Aaron and upon his sons, signifies protection from the hells. In
their entering in to the tent of assembly, signifies in worshii)
representative of all things of heaven and of the church. Or
in their approaching to the altar to minister in the holy [place],
signifies in worship representative of the Lord Himself. Lest
they carry iniquity and die, signifies the annihilation of the
whole of worship. It shall be the statute of an age to him and
to his seed after him, signifies the laws of order, in the repre-
sentative church.

9959. " And make for them breeches of linen " — that
hereby is signified the external of conjugial love, appears from
the signification of breeches, as denoting the external of con-
jugial love, of which we shall speak presently; and from the
signification of linen, as denoting external truth, or truth natural,
of which also we shall speak presently. The reason why breeches
signify the external of conjugial love is, because garments or
coverings derive a signification from that part of the body which
they cover, n. 9S27, and the loins with the genitals, which
breeches clothe or cover, signify conjugial love. That the loina
have that signification, see u. 3021, 4280, 4575 ; and that the
genitals have it, 6ee n. 4462, 5050 to 5062. What love truly
conjugial is, will be shown in the article which next follows

0957-9959.]

EXODUS.

591

The reason why the hreeches were made of linen was, because
linen signifies external truth, or truth natural, n. 7601 ; and
the external principle itself is truth. The reason why the ex-
ternal principle is truth is, because internal things close into
external, and rest upon these latter as upon their supports, and
supports are truths ; they are as foundations, on wbich a house
is built, wherefore the foundations of a house signify the truths
of faith derived from good, n. 9643; and moreover truths are
what protect goods from evils and falses, and resist these latter,
and all power which good has is by truths, n. 9643. Hence
also it is, that in the ultimate of heaven are those who are in
the truths of faith from good ; therefore also the ultimate or
extreme [covering] with man, which is his external skin, cor-
responds to those in the heavens who are in the truths of faith,
n. 5552 to 5559, 8980 ; but not to those who are in faith sepa-
rate from good, for these are not in heaven. From these consi-
derations it may now be manifest, why the breeches were of
linen; but the breeches of Aaronwhen he was clothed in garments
which were for glory and comeliness, which have been treated
of in this chapter, were of linen with fine linen interwoven, as is
evident from what follows, where it is said, " They made waist-
coats of fine linen, the work of the weaver, and a mitre of fine
linen, and ornaments of turbans of fine linen, and breeehes of
linen with fine linen interwoven" Exod. xxxix. 27, 28. But the
breeches of Aaron, when he was clothed in garments of holiness,
were of linen, as is manifest from this passage in Moses, " When
Aaron shall enter in to the holy [place] within the veil, he shall
put on a waistcoat of linen of holiness, and breeches of linen shall
be upon his fleshy and he shall gird himself with a belt of linen,
and he shall set a mitre oflf nen upon himself these are the gar-
ments of holiness. He shall also wash his flesh with waters, when
he puts them on. And he shall then first offer burn t-offe rings and
sacrifices, by which he shall expiate what is holy from unclean-
nesses," Levit. xvi. to the end. The reason why Aaron on such
occasion went clothed in garments of linen, which were also
called garments of holiness, was, because he then performed
the office of expiating the tent, and also the people and himself
from uncleanness ; and all expiation, which was effected by
washings, burnt-offerings, and sacrifices, represented purification
of the heart from evils and fakes, thus regeneration ; and puri-
fication from evils and falses or regeneration is effected by the
truths of faith ; therefore they were garments of linen at that
time upon Aaron, for by garments of linen were signified the
truths of faith, as was said above. That all purification from
evils and falses is effected by the truths of faith, see n. 2799
5954, 704i, 7918, 9089 ; thus that regeneration is so effected,
n. 1555, 2046, 2063, 2979, 3332, 3665, 3690, 3786, 3876, 3877
4-096, 4097, 5893, 6247, 8635, 8638, 8639, S640, 8772, 9088,

EXODUS

[Chap, xxv, u

9089, 91QX For the same reason also it was, that " the priest
put on clothing of linen and "breeches of linen, when lie took
away the ashes from the altar," Levit. vi. 10, 11. And also that
the priests, the Levites of the sons of Zadok, [were to do the
same], when they entered into the sanctuary, of whom it is thus
written in Ezekiel, "The priests, the Levites, the sons of Zadok,
shall enter into My sanctuary, and shall come to My tahle to
minister to Me ; when they shall enter at the gates of the inner
court, they shall put on garments of linen, neither shall wool
come up over them ; when they shall enter at the gates of the
inner court inwards, mitres of linen shall be upon their heads, and,
breeches of linen shall be ttpon their loins, they shall not gird
themselves with sweat," xliv. 15, 16, 17, 18. The subject here
treated of is concerning the New Temple, by which is signified
a New Church ; by the priests and Levites are signified those
who are in truths derived from good ; by garments of linen the
truths of faith, by which is purification and regeneration ; not be-
ing girded with sweat, signifies that the holy things of worship
were not to be commixed with the propnum of man, for sweat
denotes the proprium of man, and the proprium of man is no-
thing but evil and the false, n. 210, 215, 694, S74, 875, 876,
987, 1047, 3812, 8480, 8941. The reason why the breecties,
which Aaron wore when he wis clothed in garments for glory
and comeliness, were of linen « tth fine linen interwoven, as is
evident from the passage above cited, Exod. xxxix. 27, 2S,
was, because Aaron therein represented the Lord as to Divine
Good in the heavens, Aaron himself the Lord as to the Divino
Celestial [principle] there, and by his garments as to the Divine
Spiritual [principle] there proceeding from the Divine Celestial,
n. 9814, and fine linen denotes the Divine Spiritual [principle]
proceeding from the Divine Celestial, n. 5319, 9469.

9960. "To cover the flesh of nakedness " — that hereby is
signified lest the interiors of love, which are defiled and infernal,
hliould appear, appears from the signification of covering, as
denoting to cause not to appear ; and from the signification of
the genitals and the loins, which are here signified by the flesh
of nakedness, as denoting the iutenorB of conjugial love, for
when by breeches are signified the externals of that love, n.
9959; by the flesh which they cover are signified its internals ;
that the loins signify conjugial love, see n. 3021, 4280, 4575;
and that the genitals also, n. 4462, 5050 to 5062; and that
flesh signifies the good of love, n. 3813, 7850, 9127; and
w hereas most of the expressions in the Word have also an
opposite 6ense, so likewise have loins, genitals, and flesh, in
which sense they signify the evil, filthy and infernal things of
that love, n. 3813, 5059 ; that they here signify things evil,
filthy and infernal, is evident from this consideration, that it is
said to cover the flesh of nakedness , the flesh of nakedness

§960.]

EXODUS.

593

here denotes wheat is opposite to the good of conjngial love,
which is the delight of adultery, thus what is internal, of
which we shall speak presently. As to what concerns naked-
ness, it derives a signification from the parts of the body which
appear naked, in like manner as garments from the parts of the
body which they clothe, n. 9827 ; therefore it has one signifi-
cation when it respects the head, which is baldness, another,
when it respects the whole body ; and another when it respects
*he loins and genitals. When nakedness respects the head,
which is baldness, it signifies deprivation of the intelligence of
truth and the wisdom of good ■ when it respects the whole body,
it signifies deprivation of the truths which are of faith ; but
when it respects the loins and the genitals, it signifies the depri-
vation of the good of love. As to what concerns the frst, that
when nakedness respects the head, which is baldness, it signifies
deprivation of the intelligence of truth, and of the wisdom of
good, it is manifest from Isaiah, " In that day, the Lord shall
shave by the king of Ashur the head, and the hairs of the feet,
and shall consume the beard," vii. 20. To shave the head
denotes to deprive of the internal truths of the church ; to shave
the hairs of the feet and to consume the beard, denotes to de-
prive of its external truths ; by the king of Ashur denotes by
reasonings from falses ; it must be evident to eveiy one that
neither the head, nor the hair of the feet, nor the beard was to
be shaved by the king of Ashur, and that still they are signifi-
cative. That the head denotes the interiors that are of wisdom
and intelligence, see n. 6292, 6436, 9166, 9656 ; that the king
of Ashur denotes reasoning, n. 119, 1186 ; that hair denotes the
external truth of the church, n. 3301, 5247, 5569 to 5573 ;
that feet also denote things external or natural, n. 2162, 3147,
3986, 4280, 4938 to 4952; that the beard denotes sensual
scientifics, which are ultimate truths, is manifest from the
passages in the Word where beard is named. Again, in the
same prophet, " On all heads shall be baldness, every beard
shall be shaven," xv. 2 ; where the sense is the same. And in
Jeremiah, 11 Baldness shall come upon Gaza, how long wilt
thou cut thyself," xlvii. 5. And in Ezekiel, " On all faces
shall be shame, and on all heads baldness. Their silver they
shall cast into the streets, and gold shall be an abomination,"
vii. 18, 19. Baldness on all heads denotes the deprivation of
the intelligence of truth and of the wisdom of good ; and
whereas this is signified, it is also said, " Their silver they
shall cast into the streets, and gold shall be an abomination, '
for silver denotes the truth which is of intelligence, and gold
the good which is of wisdom, n. 1551, 5658, 6914, 6917,
8932 ; that baldness upon all heads is not meant, neither that
they should cast silver into the streets, and that gold should be
on abomination, is evident. And in Moses. "Moses said to
vol. ix. 38

5U

EXODUS.

[Chap, xxviii.

Aaron, and to Eleazar, and to Ithamar his sons, ye shall not
shave your heads, and your garments ye shall not unsew, lest
ye die, and anger come upon the whole assembly," Levit. x. 6.
And in Ezekiel, " The priests the Levites shall not shave the
head, and their hair they shall not let down," xliv. 20 ; inas-
much as Aaron and his sons represented the Lord as to Divine
Good and as to Divine Truth, n. 9S06, 9807 ; and since by a
shaven head and by unsewn garments was signified the
deprivation of those principles, therefore it was forbidden to
shave the head, and to unsew the garments, and it is said lest
ye die and anger come upon the whole assembly, by which is
signified, that thus the representative of the Lord as to Divine
Good and as to Divine Truth would perish, thus the repre-
sentative of the church. Inasmuch as mourning represented
spiritual mourning, which is mourning for the deprivation of
the truth and good of the church, therefore in mourning they
brought baldness on their heads, as in Jeremiah, " They shall
not bewail them, neither shall baldness be induced on their
account,'" xvi. 6. And in Amos, " I will turn your feasts into
mourning, and / will cause baldness to come upon every head,
and I will 6et it as the mourning of an only begotten [son],"
viii. 10. And in Micah, " Put on baldness and shave thyself
on account of the sons of thy delights / dilate thy baldness as an
eagle, because they are removed from thee," i. 16. The sons
of delights denote Divine Truths, their removal denotes de-
privation ; that sons denote truths, see n. 9807. Secondly,
When nakedness respects the whole body, that it signifies the de-
privation of the truths of faith, is manifest from the Apocalypse,
" To the angel of the church of the Laodiceans write, because
thou 6ayest I am rich and have need of nothing, wheu thou
knowest not that thou art wretched and miserable, and needy
and blind, and naked. I counsel thee to buy of me gold pun-
lied in the fire, and white raiment that thou mayest be clothed,
that the shame of thy nakedness may not be manifested" chap,
iii. 17, 18. The angel of the church denotes the Divine Truth
there ; to say that it is rich, denotes that it is in the know-
ledges of truth and good ; wretched, needy, blind and naked,
denote that still it is without truths implanted in the life, thus
without good ; to buy gold purified in the fire denotes to pro-
cure to themselves good ; white raiment denotes the genuine
truths of faith derived from good. Hence it is evident what is
meant by the expression, " Lest the 6kame of thy nakedness be
manifested." Again, " Behold I come as a thief, blessed is he
who watcheth, and keepeth his raiment, that hewalknot naked,
and they see his shame" Apoc. xvi. 15 ; where the 6ense is the
6ame. Again, " They shall hate the whore, and shall make- her
devastated and naked," Apoc. xvii. 16. The whore denotes
those who falsify Divine Truths ; to make her naked manifestly

9960.]

EXODUS.

denotes to deprive of those truths, for it is said devastated and
naked, and to devastate is to deprive of truths. By nakedness
is also signified ignorance of truth, and by clothing information,
as in Isaiah, " When thou shalt see the naked, and shalt cover
him, thy light shall break forth as the day dawn," lviii. 7, 8.
And in Matthew, " The king shall say to those who are on the
right hand, I was naked and ye clothed, me ; and to those on the
left hand, I was naked and ye did not clothe me" xxv. 36, 38,
43, 44. In this passage naked denotes those who are not ii.
truths, and still desire truths, also who acknowledge that there
is nothing of good and of truth in them, see n. 4956, 4958.
Thirdly, that nakedness, when it respects the loins and genitals,
signifies deprivation of the good of love, is manifest from Isaiah,
" 0 virgin, daughter of Babel, take a mill-stone, and grind flour,
uncover thy hair, make hare thy feet, uncover the thigh, pass over
the rivers. Let thy nakedness be uncovered, let thy disgrace also
be seen, xlvii. 2, 3. The daughter of Babel denotes the church,
or what resembles the church, where there is a holy principle
in externals, but a profane principle in internals ; the profane
principle which is in internals is this, that they regard themselves
and the world as an end, thus dominion and abundance of
wTealth, and holy things as means conducive to that end ; to take
a mill-stone, and to grind flour, denotes to trim out doctrine from
Buch things as are likely to serve as means to promote the end,
n. 7780 ; to uncover the hair, to make bare the feet, and to un-
cover the thigh, denotes to prostitute holy things both external
and internal without shame and fear ; thus to uncover naked-
ness denotes to cause to appear the filthy and infernal things,
which are ends. And in Jeremiah, " Jerusalem hath sinned
a sin ; they who honored her, think vilely of her, because they
see her nakedness, her uncleanness in her skirts," Lam. i. 8, 9.
Jerusalem denotes the church, in this case the church which is
in falses derived from evil ; to see nakedness denotes to see
filthy and infernal loves ; uncleanness in the skirts denotes such
things in the extremes ; that skirts [or borders of garments]
denote extremes, see n. 9917. And in Hahura, " I will un-
cover thy skirts [or borders] upon thy faces, andwillshow thy
nakedness to the nations, and thine ignominy to the king-
doms,'' iii. 5. To uncover the skirts denotes to take away
externals that the interiors may appear; the nakedness which
shall be shown to the nations, and the ignominy which shall
be shown to the kingdoms, are infernal loves, which are the
loves of self and of the world, which defile the interiors. And
in Ezekiel, " Thou earnest to comelinesses of comelinesses, thy
paps became solid [solidata sunt], and thy hair grew ; thou
wast naked and stripped ; with all thine abominations and
thy whoredoms ; thou rememberedst not the days of thy
youth, when thou wast naked and stripped ; trampled upon in

596

EXODUS.

[Chap, xxviii.

thy blood. Thy nakedness was revealed by thy whoredoms
upon thy lovers," xvi. 7, 22, 36. Again, " I will give thee
into the hand [of those] whom thou hatest, that they may
treat with thee from hatred ; and they shall leave thee naked
and stripped, and the nakedness of thy whoredoms shall be
revealed," xxiii. 28, 29. And in Hosea, " Contend with your
mother that she may remove her whoredoms from her faces,
and her adulteries from between her paps, lest perchance 1
strip her naked and set her according to the day that she was
brought forth ; and place her as a wilderness, and dispose her
as a land of draught, and I will slay her by thirst. I will
return and receive my corn, my new wine, my wool, and my
linen, which were to cover her nakedness ; and I will reveal
her baseness in the eyes of her lovers" ii. 2, 3, 9, 10. In
which passages the subject treated of is concerning Jerusalem,
which is also called mother, and thereby is signified the church ;
her pejwerseness is described by whoredoms, adulteries, and by
the revealing of nakedness, which are nothing else but filthy
and infernal loves, such as are the loves of self and of the world
when they are ends, from which all evils and falses take their
rise ; hence the falsifications of truth and the adulterations of
good are described in the Word by whoredoms and adulteries,
and are also there called whoredoms and adulteries, see n. 8904
Hence it is evident what is meant by nakedness, and by the
revealing of nakedness. Inasmuch as the subject treated of is
concerning the truths of the church falsified, and concerning
the goods thereof adulterated, therefore it is said, "I will eet
her as the wilderness, and I will dispose her as a land of draught,
and I will slay her by thirst ;" where a wilderness denotes what
is without goods, a land of draught denotes what is without
truths, and thirst denotes the deprivation of all things of faith.
It is said also that he would receive his corn, his new wine, his
wool, and his linen, with which he had covered her nakedness,
because by corn is signified the interior good of the spiritual
church, by new wine the interior truth thereof, by wool its ex-
terior good, and by linen its exterior truth. That linen, wool,
new wine, and corn are not meant, every one majT see who reads
from reason at all enlightened, and who believes that in the
Word there is no expression without meaning, and that a holy
principle pervades the whole because it is Divine. Andin Jere-
miah, " O daughter of Edom, the cup shall also pass from thee,
thou shalt be made drunken and naked ," Lam. iv. 21. And in
Ilabakkuk, "Woe to him that maketh his companion to drink,
making him drunken, and looking into their nakednesses : thou
shalt be tilled with ignominy instead of glory, drink thou also,
that thy foreskin may be uncovered," ii. 15, 16. Andin Ezekiel,
" They poured forth blood in thee ; the nakedness of a father fie
bath revealed in thee" xxii. 9, 10. What the above words sig-

0960.]

EXODUS.

597

nify, no one can know, unless hie knows what is meant by a cnp,
what by drinking, what by being drunken, what by being made,
naked, what by looking into nakednesses, and revealing them,
also what by the foreskin. That all those expressions are to be
spiritually understood, is evident ; to drink spiritually denotes to
be instructed in truths, and in the opposite sense in falses, thus
to imbue them, see n. 3069, 3168, 3772, 8562, 9412, hence it is
manifest what is meant by a cup, from which drink is received,
n. 5120; to be drunken denotes to become thence insane ; and
to be made naked denotes to be altogether deprived of truths ;
to reveal nakednesses denotes to reveal the evils of the loves of
self and of the world, which are infernal ; to reveal the naked-
nesses of a father denotes those evils derived from what is here-
ditary and from the will principle ; to reveal the foreskin denotes
to defile celestial goods by those loves. That the foreskin has
this signification, see n. 2056, 3412, 4462, 7045. Hence cir-
cumcision denotes purification from those loves, n. 2036, 2632.
From these considerations it may be manifest what is signified
by the drunkenness and consequent revealing of the nakedness
of Noah, concerning which it is thus written in Genesis, " Noah
drank of the wine, and was made drunken, and was uncovered in
the midst of his tent ; and Ham, the father of Canaan, saw the
nakedness of his father, and told it to his two brethren. And
Shem and Japheth took a garment, and set it on the shoulder
both of them and went backwards, and covered the nakedness of
their father, and their faces were backwards, and the nakedness
of their father they saw not," Gen. xi. 21, 22, 23. In this
passage is described the man of the Ancient Church, who is
Noah ; the wine which he drank, and with which he was made
drunken, denotes the false principle with which that church
in the beginning was imbued ; his thence lying uncovered in the
midst of the tent, signifies evils resulting from a defect of
truth in worship ; the garment, with which Shem and Japheth
covered his nakedness, is the truth of faith, by which those
evils were covered and amended ; the implantation of the good
and truth of faith in the intellectual part is described by their
placing the garment upon the shoulder, going backwards, and
turning the face backwards, for this is exactly the case with the
truths and goods of faith appertaining to the man of the Spi-
ritual Church ; Shem and Japheth signify those of the Spiritual
Church who have received the truths of faith in good, which is
charity ; but Canaan those who have not received the truths of
faith in good nor in charity. That Noah represents the man of
the Ancient Church in the beginning, and that they were of such
a quality, see n. 736, 773, 788, 1126. That Shem represents the
man of the internal Spiritual Church, and Japheth of the ex-
ternal, see n. 1062, 1127, 1140, 1141, 1150. That Canaan
represents those who are in faith separate from charity, or,

598

EXODUS.

[Chap, xxvrii

what is tne same thing, in external worship separate from in-
ternal, thus specifically the Judaic nation, n. 1093, 1140, 1141,
1167. That the truth and good of faith are implanted in the
intellectual part with the men of the Spiritual Church, n. 9596.
Moreover the wine, with which Noah was made drunken, signi-
fies what is false, n. 6377. The tent in which he lay uncovered,
signifies the holy principle of worship, n. 2145, 2152, 3312,
3301, 4391. The garment, with which they covered the naked-
ness of their father, signifies the truth of faith, n. 5954, 9212,
9216. The nakedness itself denotes his evil will principle,
which is covered by the truths of faith, and when it is covering
truths look backwards. That these arcana are involved in the
above historicals, is evident from the internal sense ; and that
these arcana are arcana of the church, may be seeu from this
consideration, that Shem and Japheth were blessed, and with
them all their posterity, merely because they covered the naked-
ness of their father, and that Canaan with all his posterity was
cursed, merely because his father told it to his brethren. Inas-
much as with the Judaic and Israelitish nation the interiors
were filthy, since they were principled in the loves of self and
of the world above all other nations ; and whereas the genitals
with the loins signify conjugial love, and this love is the funda-
mental [love] of all loves celestial and spiritual, and thus com-
prehends them, therefore a caution was given to prevent the
nakedness of those parts appearing in any manner with Aaron
and with his sons, when they were in holy worship ; which is
the reason why it is said, that they should make for them
breeches of linen to cover the flesh of nakedness, from the loins
even to the thighs ; and in another place, that they should not
(jo up in steps upon the altar, lest nakedness should be revealed
upon it" Exod. xx. 23. That with the Judaic and Israelitish
nation the interiors were filthy, and closed when they were in
worship, see the passages cited, n. 9320, 9380. That the ge-
nitals with the loins signify conjugial love, see n. 3021, 4280,
4462, 4575, 5050 to 5062 ; and that conjugial love is the fun-
damental [love] of all loves celestial and spiritual, consequently
that these latter loves are also meant by the former, n. 686,
2734, 3021, 4280, 5054. From these considerations it is now
manifest what nakedness signifies, especially the nakedness of
the parts allotted to generation, when the interiors are filthy.
But when the interiors are chaste, then nakedness signifies inno-
cence, because it signifies conjugial love, by reason that love
truly conjugial in its essence is innocence. That love truly con-
jugial is of innocence, see n. 2736 ; consequently that nakedness
in this sense is innocence, n. 165, S375 ; wherefore also tho
angels of the inmost heaven, who are called celestial angels,
appear naked, n. 165, 2306, 2736. Inasmuch as the Most An-
cient Church, which is described in the first chapters of Genesis,

9961.]

EXODUS.

599

and is meant in the internal sense by man or Adam, and by
his wife, was a Celestial Church, therefore it is said of them,
" Tfiat they were both naked and were not ashamed" Gen. ii. 25.
But when that church lapsed, which was effected by eating of
the tree of science, by which was signified reasoning from sci-
entifics concerning Divine things, then it is said, that they knew
that they were naked, and sewed for themselves fig leaves, and
made themselves girdles, thus that they covered their nakedness ;
and also the man said, when Jehovah cried to him, that he was
afraid because he was naked / and then that Jehovah made for
them waistcoats of skin, and clothed them, Gen. iii. 6 to 11, and
21. By fig-leaves, of which they made themselves girdles, and
also by waistcoats of skin, are meant the truths and goods of
the external man. The reason why their state after the fall is
thus described was, because from internal men they became ex-
ternal ; their internal principle is signified by Paradise, for Pa-
radise denotes the intelligence and wisdom of the internal man,
and its being closed up is signified by ejection out of Paradise.
That a leaf denotes natural truth which is scientific, see n. 885.
That a fig denotes natural good, or good of the external man,n.
217, 4231, 5113. And that a waistcoat of skin also denotes the
truth and good of the external man, n. 294, 295, 296. That
skin denotes what is external, see n. 5544.

9961. " From the loins even to the thighs they shall be " —
that hereby is signified their extension, namely, of the exteriors
of conjugial love, which are signified by breeches of linen, ap-
pears from the signification of loins and of thighs, as denoting
those things which are of conjugial love, the loins those which
are of its interiors, and the thighs those which are of the exteriors,
thus its extension from interiors to exteriors. The reason why
the loins signify the interiors of that love is, because they are
above, and the reason why the thighs signify its exteriors is,
because they are beneath ; for the things appertaining to man,
which are above, signify the interiors, and those which are
beneath, signify the exteriors. Hence it is that in the Word
interior things are meant by superior, and exterior things bv
inferior, see n. 3084, 4599, 5196, 8325. Superior things with
man correspond to celestial and spiritual things, which are in-
terior, and inferior things correspond to natural things, which
are exterior. Hence it is that the feet signify natural things, n.
2162, 3147, 3986, 4382, 4938 to 4952. And since by the thighs
is meant the inferior part of the loins, which looks to the feet,
therefore the exterior and inferior things of conjugial love are
signified by them, see n. 4277, 4280. But that the loins in
general signify conjugial love, see n. 3021, 3294, 4575, 5050
to 5062. That the loins have this signification, is from cor-
respondence : concerning the correspondence of all things of
man with heaven, see what has been copiously shown in the

000

EXODUS.

[Chap, xxvih

passages cited, n. 9276, 9280. It is said the extension of con
jugial love from interiors to exteriors ; for in the heavens there
is an extension of all things of love and of all things of faith, or
what is the same thing, of all things of good and of all things
of truth, for all are there conjoined according to affinities in
regard to the truths of faith and the goods of love ; such exten-
sion is in every heaven. This extension also is into the heavens
which are beneath, since all the heavens make one ; yea, they
also extend themselves even to man. that he likewise may make
one with the heavens. This extension is what is meant by ex-
tension from superior or interior things to inferior or exterior
things. Superior or interior things are called celestial and spi-
ritual, whilst inferior or exterior things are called natural or
worldly. As to what specifically concerns conjugial love, the
extension of which is here treated of, it is the fundamental [love]
of all loves ; for it descends from the marriage of good and of
truth in the heavens. And whereas the marriage of good and
of truth is in the heavens, and makes the heavens, therefore
love truly conjugial is heaven itself with man. But the mar-
riage of good and of truth in the heavens descends from the
conjunction of the Lord with the heavens, for what proceeds
from the Lord, and flows-in into the heavens, is the good of
love, and what is received there by the angels is the truth thence
derived, thus the truth which is from good, or in which is good;
on this account the Lord in the Word is called the Bridegroom
and Husband, and heaven with the church the Bride and Wife.
From these considerations it may be manifest how holy mar-
riages are in heaven, and how profane adulteries are there ; for
marriages in themselves are 60 holy, that nothing is more holy,
also for this reason, because they are the seminaries of the
human race, and the human race is the seminary of the heavens,
for thither come the men who in the world have lived an angelic
life ; and vice versa, adulteries are so prof ane that nothing can
be more profane, since they are destructive of heaven and of
the church with man. That this is the case, see what has been
said and shown concerning marriages and concerning adulteries,
n. 2727 to 2759. From these considerations it may be further
manifest, why by nakedness are signified the filthy and infernal
things treated of in the foregoing paragraph, and why it was
so severely enjoined, that Aaron and his sons, when they min-
istered, should be clothed with breeches, and that otherwise
they would die, for it is said, "Make for them breeches of linen,
to cover the jlesh of nakedness, from the loins even to tm thighs
they shall be. And they shall be upon Aaron, and upon his sons,
in th eir entering in to the tent of assembly, or in their approach-
ing to the altar to minister in the holy [place'], lest they carry
iniquity, and die ; [it shall be] a statute to him and to his seed
trfter A<W It is therefore to be noted, that by conjugial love

9962.]

EXODUS.

601

is meant all love celestial and spiritual, by reason that, as was
shown above, love truly conjugial is the fundamental [love] of
all loves. They therefore who are in it, are also in all the other
loves of heaven and of the church, for it descends, as was said,
from the marriage of good and truth in the heavens, which
marriage makes heaven. Hence also it is, that heaven in the
Word is compared to a marriage, and is likewise called a mar-
riage. Hence also it is evident why it was cautiously provided,
that the nakednesses of Aaron and of his sons in ministering
should not appear ; for their nakednesses signified all loves con-
trary to celestial loves, which in general are called loves of self
and of the world, when they are regarded as ends, and which
are filthy and infernal loves. That this is the case, man at this
day knows not, by reason that he is in those loves, and per-
ceives no other delight but what is derived from them. Hence
it is that when mention is made of spiritual and celestial love,
he hesitates and knows not what they are, consequently knows
not what heaven is ; and possibly he will be amazed, when he
hears and thinks, that in spiritual and celestial love, separate
from the love of self and of the world, there is eternal felicity,
which is ineffable.

9962. " And they shall be upon Aaron and upon his sons" —
that hereby is signified protection from the hells, appears from
the signification of the breeches, concerning which it is said,
that they shall be upon Aaron and his sons, as denoting the
externals of conjugial love, see n. 9959 ; and from the signifi-
cation of the nakednesses which the breeches were to cover, as
denoting the interiors of that love, which were filthy and in-
fernal, see also above, n. 9960 ; and whereas nakednesses have
this signification, therefore the breeches, which were to be upon
Aaron and upon his sons, were for protection from the hells.
The case herein is this ; the Judaic and Israelitish nation, as to
their interiors, were in the loves of self and of the world, thus
in infernal loves above all other nations, but as to exteriors they
could be in a holy principle also above all other nations ; where-
fore when they were in a holy principle the interiors were closed,
for thus by them external holy things could be communicated
with the heavens, and hence conjunction could exist. It would
have been altogether otherwise, if the internals, which, as was
said, were filthy and infernal, had not been closed with them.
Hence it is, that with that nation there was not a church, but
only the representative of a church ; for a church, which is a
church, consists in the internal things which are of faith and
of love, but not in external things separate from them. The
external things appertaining to that nation were all representa-
tive. Since now by breeches are signified the externals of con-
jugial love, in general the externals of all heavenly loves ; and

802

EXODUS.

[Chap, xxvih.

externals were what covered internals, and the internals apper-
taining to that nation were filthy and infernal, therefore by the
breeches being upon Aaron and upon his sons, is signified pro-
tection from the hells ; for so long as they were in external
sanctity, the internals being covered or closed, so long also they
were removed from the hells, and were thereby in protection.
That the internals appertaining to the Judaic and Israelitish
nation were filthy and infernal, and that on this account there
was no church amongst them, but only the representative of
a church, see the passages cited, n. 9320, 9380. That when
they were in worship, they were only in external sanctity, see
n. 3479, 4293, 4311, 4314, 8588, 9373, 9380; and that the
interiors on such occasions were closed, n. 8788, 8806.

9963. " In their entering-in to the tent of assembly " — that
hereby is signified in worship representative of all things of
heaven and of the church, appears from the signification of
entering-in to the tent of assembly, as denoting worship repre-
sentative of all things of heaven and of the church, for by the
tent was represented heaven where the Lord is, n. 9457, 9481
9185, 9784. Thus by entering into it, when concerning Aaron
and his sons, is signified the worship of the Lord. All worship
also at that time was performed in the tent and at the altar,
for in the tent the breads of faces were arranged, the lamps
were lighted, and incense was burned, and at the altar sacri-
fices were offered ; in those things representative worship princi-
pally consisted. Representative worship is external worship
representing internal things which are of love from the Lord to
the Lord, thus which are all things of heaven and of the church,
for in heaven and in the church all things have reference to th«
good which is of love and to the truth which is of faith from
the Lord to the Lord.

9964. " Or in their approaching to the altar to minister in
the holy [place]" — that hereby is signified in worship repre-
sentative of the Lord Himself, appears from this consideration,
that the altar was the principal representative of the Lord as to
Divine Good, see n. 9714; thus to approach to the altar, and
to minister in what is holy there, denotes the worship of the
Lord Himself. The worship representative of the Lord consisted
principally in burnt-offerings and sacrifices offered on the altar,
n. 922, 923, 2180, 6905, 8680, 8936; worship representative of
the Lord as to Divine Good at the altar, and worship represen-
tative of Him as to Divine Truth in the tent of assembly.
Therefore it is said, that by entering into the tent of assembly
is signified worship representative of all things of heaven and
of the church, n. 9963, and by approaching to the altar worship
representative of the Lord Himself; for heaven and the church
are receptacles of the Divine Truth proceeding from the Lord.

S963— 9965.]

EXODUS.

603

The Divine Truth proceeding from the Lord is truth proceeding
from the good of His iove, and it is implanted where that good
also is received, consequently where the Lord is received, from
whom that good is derived.

9965. " Lest they carry iniquity and die " — that hereby is
signified annihilation of all worship, appears from the signifi-
cation of carrying iniquity, when concerning the priesthood of
Aaron and his sons, as denoting the removal of falses and of
evils with those who are in good from the Lord, see above, n.
9937. But when it is said of them, " Lest they carry iniquity
and die," it signifies annihilation of all worship, see n. 9928 ;
for representative worship died, since nothing of it appeared
any longer in the heavens. How the case herein is, may be
manifest from what was said and shown above, n. 9959, 9960,
9961. That they also died, when they acted not according to
the statutes, is evident from the sons of Aaron, Nadab and
Abihu, who were consumed by fire from heaven when they
burned incense, not from the fire of the altar, but from strange
fire, Levit. x. 1, 2, and following verses. The fire of the altar
represented Divine Love, thus love from the Lord, whereas
strange fire represented love from hell ; the annihilation of
worship was signified by the burning of incense from this latter
fire, whence came their death ; that fires signify loves, see n.
5215, 6832, 7324, 7575, 7852. It is said in several passages
in the Word, that they should carry iniquity, when they did
not act according to the statutes, and by it was signified dam
nation, because sins were not removed, not that they were
damned on that account, but that they thereby annihilated
representative worship, and thus represented the damned who
remain in their sins ; for no one is damned on account of the
omission of external rites, but on account of evils of the heart,
thus on account of the omission of those rites from evil of the
heart. This is signified by carrying iniquity in the following
passages, "If a soul shall sin, and shall do one of all the pre-
cepts of Jehovah, which ought not to be done, although it
knew not, yet it shall be guilty, and shall carry its iniquity"
Levit. v. 17, 18 ; where by carrying iniquity is not meant, but
is signified the retaining of evils, and thereby damnation ; since
it had not done it from evil of heart, for it is said although it
did not know. Again, " If in eating, any of the flesh of the
sacrifice of their peace-offerings shall be eaten on the third day,
he that offereth it shall not be accepted, it is abomination, and
the soul which eateth shall carry his iniquity, and shall bo cut
off from his people" Levit. vii. 18 ; chap. xix. 7, 8 ; by carry-
ing iniquity is also here signified to remain in his sins, and thus
to be, in damnation ; not on this account because he ate of his
sacrifice on the third day, but because by eating it on the third

004

EXODUS.

[Chap, xxviii.

day was represented what is abominable, which is liable tc
damnation. Thus by carrying iniquity, and being cutoff from
his people, was represented the damnation of those, who do the
abomination which is signified by that deed ; nevertheless there
was not damnation on account of eating, for the interior evils,
which were represented, damn not the exterior without them.
Again, " Every soul which hath eaten a carcase and what is
torn, and hath not washed his garments, and purified his flesh,
shall carry his iniquity" Levit. xvii. 15, 16 ; inasmuch as
eating a carcase and what is torn, represented the appropriation
of evil and the false, therefore he is said to carry iniquity also
representatively. Again, " If a man, who is clean, shall omit
to celebrate the passover, this soul shall be cut off from his
peojple, because he did not offer an offering to Jehovah in his
stated time, he shall carry his sin," Numb, ix. 13 ; the passover
represented deliverance from damnation by the Lord, n. 7093,
7867, 7995, 9286, 9287 to 9292 ; and the paschal supper re-
presented conjunction with the Lord by the good of love, n.
7836, 7997, 8001 ; and because those things were represented,
it was ordained, that he should be cut off from the people who
did not celebrate the passover, and that he should carry his sin ;
nevertheless the thing in itself was not such an enormity, but
only represented those, who in heart deny the Lord, and
hence deliverance from sins, and who are not willing to be
conjoined to Him by love, thus it represented their damnation.
Again, "The sons of Israel shall not come near to the tent of
assembly, to carry iniquity by dying • the Levites 6hall do the
work of the tent of assembly, and they shall carry iniquity"
Num. xviii. 22, 23. The reason why the people carried iniquity
by dying, if they came near the tent of assembly to do work
there, was because they annihilated thereby the representative
worship enjoined to the ministry of the priests ; the ministry
of the priests, or the priesthood, represented all the work of
the Lord's salvation, n. 9S09. Therefore it is said that the
Levites, who also were priests, should carry their iniquity, by
which was signified expiation, that is, removal from evils and
falses with those who are in good from the Lord alone, n. 9937.
By carrying iniquity is signified true damnation, when it is said
of those who do evils from an evil heart, as it is said of those
treated of in Levit. xx. 17, 19, 20 ; chap. xxiv. 15, 16 ; Ezek.
xviii. 5J0 ; chap, xxiii. 49, and elsewhere.

9966. " [It shall be] the 6tatute of an age to him and to his
seed after him " — that hereby are signified the laws of order in
the representative church, appears from the signification of the
statute of an age, as denoting the laws of Divine Order in the
heavens and in the church, see n. 7884, 7995, 8357. It is 6aid
i» the representative church, because the externals of worship

9966—9968.]

EXODUS.

which represented internals, were called statutes, see n. 9872,
thus which were representative of the church ; and since the
internal things which were represented, were Divine, thus
eternal, therefore it is said the statute of an age ; for by an age
is signified what is eternal.

OF THE SECOND EARTH SEEN IN THE STARRY HEAVENS.

9967. AFTERWARDS I was led by the Lord to an earth
in the universe, which was distant from our earth further than
the first which has been treated of at the close of some of the fore-
going chapters. That it was further distant, was given to know
from this circumstance, that I was two days in being led. thither,
as to my spirit. This earth was to the left, but the former to the
right. Remoteness, in the other life, does not arise from distance
of place, but from difference of state, which nevertheless appears
there like distance of place, according to what was said above,
n. 9440. Wherefore from the tediousness of progression thither,
ivhich, as was said, was for two days, I might conclude, that the
state of the interiors with the inhabitants of that earth, which
is the state of affections and of thoughts thence derived, differed
proportionably from the state of the interiors with the spirits
from our earth. Inasmuch as I was conveyed thither, as to the
spirit, by changes of the state of the interiors ; therefore it was
given to observe the successive changes themselves before I ar
rived, thither. This was done when I was awake.

996b. When I arrived thither, the earth was not seen, bul
only the spirits from that earth ; for as has been occasionally
observed above, the spirits of every earth appear about their own
earth, by reason that they are of a similar genius, inconsequence
of a similar state of life, and in the other life similitude of state
conjoins ; and principally for this reason, that they may be with
the inhabitants of their own earth, who are of a similar genius ;
for man without spirits cannot live, and spirits of a like nature
to every one are adjoined to him, see n. 5846 to 5866, 5976
to 5993. Those spirits seemed, at a considerable height above the
head, and hence they saw me coming. It is to be noted,, that
they who are on. high can view those who are beneath, and so
much the more extensively, the greater their height is ; and that
they can not only view them, but also discourse with them. From
their state of elevation, they ooserved that I was not from their
earth, butjrom a distance elsewhere; wherefore they accosted me
thence in a variety of questions, to which also it was given me tc
reply ; and among other things I told them from what ea»-/A

306

EXODUS.

[Chap, xxviii

was, and what kind of earth it was / and afterwards I informed
them concerning the earths in our solar system, and at the saint
time also concerning the spirits of the earth or planet Mercury ,
to whom it was granted to wander about to several earths, for the
sake of procuring to themselves knowledges of various things with
which they are delighted, see n. 6808 to 6817, 6921 to 6932,
7069 to 7079. When they heard this, they said that they had
also seen those spirits among them.

9969. I was told by the angels from our earth, that the in-
habitants and spirits of that earth, in the Grand Man, have
relation to keenness of external vision, and that, on this account
they appear on high, and that they also are remarkably keen
sighted.

9970. In consequence of their having such relation in the
Geand Man, which is heaven, and of their seeing clearly the
things which are beneath, in discoursing with them I compared
them to eagles, which fy aloft, and enjoy a clear and extensive
view of objects beneath ; but at this they expressed indignation,
supposing that I compared them to eagles as to rapaciousness,
and thus that they were wicked ; but I replied, that I did not
liken them to eagles as to rapaciousness, but as to quick-sighted-
ness / adding, that they who are like to eagles as to rapaciousness,
are wicked, but that they who resemble them as to snarp quick-
sightedness only, are good.

9971. Joeing questioned concerning the God whom they wor-
shipped, t/tey replied, t/iat they worshipped a God visible and in-
visible : a God visible under a human form, and an invisible
God not under any form; and it was found from their discourse,
and also from the ideas of their thought communicated to me, that
the visible God was our Lord Himself, and they also called Him
Lord. To these things it was given to reply, that also in our
earth a visible and invisible God is worshipped, and that t/ie invi-
sible God is called the Fatlier, and the visible, the Lord ; but
tluit both are one, as Himself has taught us, saying, Tliat no one
at any time has seen the appearance of the Father, but that the
Father and He are One, and that whosoever seeth Him, seeth the
Father, and that tlie Father is in Him and He in the Father ;
consequently that each Divine [principle] is in one person. Thai
those are the words of the Lord Himself, see John, chap. v. 37 ;
'hap. x. 30 ; chap. xiv. 7, 9, 10, 11.

9972. Presently I saio spirits from the same earth in a place
beneath the former, with whom also I discoursed : but they were
idolaters, for they worshipped an idol of stone, like to « man, but
not handsome. It is to be noted, that all who come into the otlwr
'/ife, in the beginning have a worship like what they practised
■n the world, but that they are successively removed from it
The reason of this is, because all worship remains implanted
ihe interior life of man, from which it cannot be removed

>969— 997c

EXODrS.

607

eradicated hut by degrees. On seeing this, it was given me to
ell them, that they ought not to adore what is dead., but what is
alive f to which they replied, that they knew that God lives
and not a stone, but that they thought of the living God whe
they looked on a stone like a man, and that otherwise the ideai.
of their thought could not be fixed' and determined to the invis-
ible God. It was then given to tell them, that the ideas of
thought mag be fixed and determined to the invisible
God, when to the Lord, who is the visible God ; and thus
that man may be conjoined to the invisible God in thought and
affection, consequently in faith and love, when he is conjoined
to the Lord, but not otherwise.

9973. The subject concerning this second earth in the starry
heaven, will be continued at the close of the following chapter.

END OF VOL. B.