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AECANA COELESTIA

ARCANA GCELESTIA

THE

HEAYEI^LY ARCAT^A

CONTAINED IN

THE HOLY SCRIPTURE, OR WORD OF THE LORD
UNFOLDED

IN AN EXPOSITION OF GENESIS AND EXODUS

TOGETHER WITH A RELATION OF

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

FROM THE LATIN

EMANUEL SWEDENBORG

VOLUME X.

EXODUS, CHAPTER XIII. TO CHAPTER XXI.

NOS. 8033-9111.

THE SWEDENBORG SOCIETY

(Instituted 1810)

36 BLOOMSBUEY STREET, LONDON

1893

"Seek ye first the kingdom of God and His righteousness,

and all these things shall be added unto you."

— Matthew vi, 33.

fill

PREFATORY NOTE.

References to the chapters and verses of Scripture are printed
in accordance with the Authorised Version of the English
Bible, even where Swedenborg, through his use of the Latin
Version of Schmidius, or from any other cause, employs a
different enumeration.

The smaller numbers which appear in the margin indicate
the subdivisions of Swedenborg's longer articles. These sub-
divisions are those which have been adopted in the Siocdcnhorg
Concordance, and are calculated to greatly facilitate reference
to the Writings on the part of the reader or student.

J. S.

•-' *-fc r~-i *-" ^*J r~\

CONTENTS.

Exodus, Chapter Thirteenth —

The Doctrine of Charity, ...... 1

Text, . 2

The Contents, ....... 3

The Internal Sense, ...... 4

Continuation concerning the Spirits and Inhabitants of the Planet

Jupiter, ....... 30

Exodus, Chapter Fourteenth —

Tlie Doctrine of Charity, ...... 33

Text, 34

The Contents, ....... 36

The Internal Sense, ...... 36

Continuation concerning the Spirits and Inhabitants of the Planet

Jupiter, ....... 84

Exodus, Chapter Fifteenth —

The Doctrine of Charity, ...... 88

Text, ........ 89

The Contents, ....... 91

The Internal Sense, ...... 91

Continuation concerning the Spirits and Inhabitants of the Planet

Jupiter, . . . . . . .150

Exodus, Chapter Sixteenth —

The Doctrine of Charity, . . . . . .154

Text, ........ 155

The Contents, . . . . . . .158

The Internal Sense, . . . . . .158

Continuation concerning the Spirits and Inhabitants of the Planet

Jtipiter, ....... 216

Exodus, Chapter Seventeenth —

The Doctrine of Charity, . . . . , .218

Text, ........ 219

The Contents, ....... 220

The Internal Sense, ...... 220

Continuation concerning the Spirits and Inhabitants of the Planet

Jiqnter, . . . ' . . . . 252

CONTENTS.

Exodus, Chapter Eighteenth — p-*^ge

The Doctrine of Charity, ...... 256

Text, ........ 257

The Contents, ....... 258

The Internal Sense, ...... 259

Gontiniuition concerniwj the Spirits and Inhabitants of the Planet

Jupiter, ....... 294

Exodus, Chapter Nineteenth —

The Doctrine of Charity, . . . . . .297

Text, ........ 298

The Contents, ....... 299

The Internal Sense, . . . . . .299

Continuation concerning the Spirits and Inhabitants of the Planet

Jupiter, ....... 341

Exodus, Chapter Twentieth —

The Doctrine of CJiarity, ...... 344

Text, ........ 345

The Contents, ....... 346

The Internal Sense, ...... 346

The Spirits and Inhabitants of the Plconet Saturn, . . . 419

Exodus, Chapter Twenty-first —

The Doctrine of Charity, . . . . . .421

Text, ........ 422

The Contents, ....... 425

The Internal Sense, ...... 425

Continuation concerning the Spirits and Inhabitants of the Planet

Saturn, ....... 516

EXODUS.

CHAPTER THIRTEENTH.

THE DOCTRINE OF CHARITY.

8033. What charity and faith are with marij have now to be
described. Charity is an internal affection, which consists in a
man's desiring from the heart, as the deliglit of his life, to do
good to his neighbour ; and this without recompense.

8034. Faith, on the other hand, is an internal affection, which
consists in a man's desiring from the heart to know what is
true and what is good, not for the sake of doctrine as the end,
but for the sake of life. This affection conjoins itself with the
affection of charity, in willing to act according to truth, thus
the Truth itself.

8035. Those who are in the genuine affection of charity and
faith, believe that of themselves they will nothing of good, and
understand nothing of truth ; but that the willing of good and
the understanding of truth are from the Lord.

8036. Such, then, are charity and faith. Those who are in
these [affections], have in themselves the kingdom of the Lord
and heaven; and the church is in them ; and they are those who
are regenerated by the Lord, and have received a new will and
a new understanding from Him.

8037. Those who have self-love or the love of the world for
an end, cannot by any means be in charity and faith : those
who are in those loves, do not even know what charity and
faith are, and do not at all comprehend that to desire the good
of the neighbour without regard to recompense constitutes
heaven in a man ; and that in that affection there is a happi-
ness as great as that of the angels, which is ineffable ; for they
believe that, if they were deprived of the joy arising from the
glory of honours and wealth, they would have no joy remain-
ing ; whereas heavenly joy, which infinitely transcends every
other, then first commences.

VOL. X. A 1

EXODUS.

CHAPTER XIII.

1. And Jehovah spake unto Moses, saying,

2. Sanctify unto Me [every] first-born, the opening of every
womb, in the sons of Israel, in man and in beast : it is Mine.

3. And Moses said unto the people, Eemember this day, in
which ye went out from Egypt, from the house of servants ;
l)ecause by strength of hand Jehovah brought you forth thence ;
and there shall not be eaten what is leavened.

4. To-day ye go forth, in the month Abib.

5. And it shall be when Jehovah hath brought thee into the
land of the Canaanite, and of tlje Hittite, and of the Amorite,
and of the Hivite, and of the Jebusite, which He sware unto
thy fathers to give thee, a land flowing with milk and honey,
that thou shalt keep this service in this month.

6. Seven days thou shalt eat unleavened bread ; and in the
seventh day shall be a feast to Jehovah.

7. Unleavened bread shall be eaten seven days, and what is
leavened shall not be seen by thee, and leaven shall not be seen
by thee in all thy border.

8. And thou shalt declare to thy son in that day, saying.
Because of this which Jehovah hath done to me, in my going
forth out of Egypt.

9. And it shall be to thee for a sign upon thy hand, and for
a memorial between thine eyes, that the law of Jehovah may
be in thy mouth ; for with a strong hand Jehovah brought thee
out of Egypt.

10. And thou shalt keep this statute at a stated time from
year to year.

11. And it shall be when Jehovah shall have brought thee
into the land of the Canaanite, as He sware to thee and to thy
fathers, and shall have given it to thee,

12. That thou shalt make every opening of the womb to pass
over to Jehovah, and every opening of the offspring of a beast,
which shall be males to thee, to Jehovah.

13. And every opening of an ass thou shalt redeem in
cattle ; and if thou dost not redeem it, then thou shalt break
its neck ; and every first-born of man among thy sons thou
shalt redeem.

14. And it shall be that thy son shall ask thee on the
morrow, saying, What is this ? and thou shalt say to him. By
strength of hand Jehovah brought us out from Egypt, from the
house of servants.

15. And it came to pass that Pharaoh hardened himself to
send us away, and Jehovah slew every first-born in the land of
Egypt, from the first-born of man, even to the first-born of
beast ; on which account I sacrifice to Jehovah every opening

CHAPTER XIII. [8038, 8039.

of the womb, the males, and every first-born of my sons I
redeem.

16. And it shall be for a sign upon thy hand, and for front-
lets between thine eyes, because by strength of hand Jehovah
brought us out from Egypt.

17. And it came to pass when Pharaoh sent away the people
that God did not lead them by the way of the land of the
Philistines, because it was near ; for God said, Peradventure
the people will repent when they see war, and will return to
Egypt.

18. And God led the people about by the way of the wilder-
ness of the Eed sea ; and the sons of Israel went up equipped
out of the land of Egypt.

19. And Moses took the bones of Joseph with him, because
he had straitly sworn the sons of Israel, saying, God will surely
visit you, and ye shall cause my bones to go up hence with
you.

20. And they journeyed from Succoth, and encamped in
Etham, in the border of the wilderness.

21. And Jehovah went before them, by day in a pillar of a
cloud, to lead them in the way ; and by night in a pillar of fire,
to give them light, to go by day and by night.

22. The pillar of the cloud did not go away by day, and the
pillar of fire by night, before the people,

THE CONTENTS.

8038. The subject treated of in this chapter, in the internal
sense, is faith in the Lord, and the perpetual remembrance,
that by Him they had been delivered from condemnation.
Faith in the Lord is signified by the sanctification of the first-
born; and the perpetual remembrance of deliverance by the
Lord, by the celebration of the passover.

8039. In what follows in this chapter, and afterwards, the
subject treated of is the further preparation of those who were
of the spiritual Church, and before the Lord's Coming were
detained in the lower earth, before they could be introduced
into heaven ; and that for this end they were first safely led
through the midst of condemnation, and then underwent tempta-
tions, the Lord being continually present. Being led through
the midst of condemnation, is signified by the passage through
the Red sea (mare Suph) ; temptations, by the life in the
wilderness to which they were led ; and the Lord's presence, by
the pillar of a cloud by day, and of fire by night.

8040-8042.] EXODUS.

THE INTEENAL SENSE.

8040. Verses 1, 2. And Jehovah spake unto Moses, saying.
Sanctify unto Me every first-lorn, the opening of every ivomh, in
the sons of Israel, in man and in beast : it is Mine.

And Jehovah spake iinto Moses, saying, signifies information
from the Divine. Sanctify unto Me every first-born, signifies
that faith is from the Lord, The opening of every womb, signi-
fies which is from charity. In the sons of Israel, signifies in the
spiritual Church. In man and in beast, signifies the good of faith
interior and exterior. It is Mine, signifies that it is the Lord's.

8041. That, A7id Jehovah spahe unto Moses, saying, signifies
information from the Divine, appears from the signification of
speaking and saying, when it is from Jehovah concerning the
things of the Church which are to be observed, as denoting
information (see nos. 7769, 7793, 7825); and because it is from
Jehovah, it denotes information from the Divine ; and from the
representation of Moses, as denoting Divine Truth (see nos. 6771,
7014, 7382) ; hence Jehovah spake to Moses, saying, signifies
information from the Divine, by Divine Truth.

8042. That, Sanctify unto Me every first-born, signifies faith
from the Lord, appears from the signification of to sanctify to
Jehovah or the lord, as denoting to ascribe to Him, that is, to
confess and acknowledge that it is from Him ; and from the
signification of the first-born, as denoting faith (concerning
which see nos. 352, 2435, 6344, 7035); when it is aoidi faith,
every truth which is for the spiritual Church is understood ;
and whereas every truth of the Church is meant, the spiritual
Church itself is also meant, for truth is the essential of this
Church ; good is indeed the essential of the Church, and is
actually the first-born (nos. 2435, 3325, 4925, 4926, 4928,
4930) ; but the good which they who are of the spiritual Church
possess, is in itself truth ; for when they act according to the
truth of their doctrine, then the truth is called good, having in
this case passed from the understanding into the will, and from
the will into act ; and that which is done from the will is called
good. That this good in itself, and in its essence, is still truth,
is because the doctrinals of the Church to them are truths, and
doctrinals in the Churches differ, and therefore also truths ; and
yet, although they are so various, by willing and doing them,
they become goods, as has just been said. While a man is
regenerating, he is led by faith in the understanding or in
doctrine, to faith in the will or life ; that is, by the truth of
faith to the good of charity ; and when he is in the good of
charity, he is regenerate, in which case from that good he
produces truths, which are called the truths of good. It is
tliese truths, which are the veriest truths of faith, which are

CHAPTEE XIII. 1, 2. [8043.

meant by tJie first-horn ; for the generations, or births of truths
from good, are like those of sons and daughters from a parent,
and afterwards of grandsons and granddaughters, then of great
grandsons and great granddaughters, and so forth. The first or
immediate generation or birth, which is of sons and daughters,
is what is signified by the first-horn, however many it may
consist of ; but not the second and third, except in respect to
their own parents. The reason why they are sanctified to
Jehovah or the Lord is, because all derivative or descending
truths and goods derive their essence from primitive [truths
and goods]. In this spiritual circumstance is founded the law
of the first-born treated of in the Word.

8043. That, the opening of every womh, signifies the things
which are from charity, appears from the signification of the
opening of the womh, as denoting what immediately proceeds
from what is regenerate, thus from charity, according to what
was said just above (no. 8042) ; for he that is conceived anew,
comes, as it were, again into the womb, and he that is born anew,
goes forth, as it were, again from the womb ; but that which is
conceived in the womb and born from the womb, is not a man
as a man, but is the faith of charity ; for this constitutes what
is spiritual in man, and, as it were, renews the man himself,
for his life then is from it. From these considerations it may
appear what is meant in the spiritual sense by the opening of
the ivomh ; the angels, who are in spiritual ideas alone, under-
stand nothing else thereby. What is meant by the womh, also
by heing m the ivomh, and by coming forth from the ivomh, may.
be seen in nos. 3293 at the end, 3294, 3967, 4904, 4918, 4931,
5052, 5054, 6433. Since such things are signified by the vjomh, '•
therefore the Lord, in the Word, is called the Former from the
womh, that is, the Kegenerator ; as in Isaiah : " Thus saith
Jehovah, thy Maker and thy Former from the ivomh, He that
helpeth thee ; Fear not. My servant Jacoh, and Jeshurun whom I
have chosen ; heeause I will pour water upon him that is thirsty,
and streams upon the dry ground; I %oill pour out My spirit
upon thy seed, and My Messing ujjon thy children " (xliv. 2, 3).
The Lord is called the Maker and Former from the womb,
because He regenerates man, and from natural makes him
spiritual. Because regeneration is eftected by truth and good,
therefore it is said, that He will pour luatcr upon him that is
thirsty, and spirit upon his seed ; for water signifies the truth
of faith (nos. 2702, 3058, 3424, 4976, 5668, 7307), and spirit
the good of charity. Water and spirit have the same significa-
tion in John : " Jesus said to Nicodemus, Verily, verily, I say
unto thee. Except a man he horn again, he cannot see the kingdom
of God. Nicodemus said unto Him, How can a man he horn
when he is old .? Can he enter a second time into his mother s
ivomh ? Jesus ansivered, Verily, verily, I sa.y unto thee, Except a

8044-8047.] EXODUS.

man he horn of water and of the spirit, he cannot enter into the
kingdom of God. That ichich is horn of the flesh is flesh, hut that
u-hich is horn of the spirit is spirit. Art thou a master in Israel,

\ and knowest not these things?" (iii. 3-6,10). The Lord is
called the Former from the womi also in other passages, in
Isaiah : " Thus saith Jehovah thy Redeemer, and thy Former from
the womh, I Jehovah make all things, I spread forth the heavens
alone, and stretch out the earth hy Myself" (xliv. 24). The
heavens and the earth mean in a general sense the internal and
the external church (nos. 82, 1411, 1733, 1850, 3355,4535), and
the internal and external of the church in particular with the
man who is regenerate ; and to expand and stretch out signifies
to make or create from Divine pOAver (no. 7673) ; whence the
Lord as the Eegenerator is called Maker and Creator, and re-

^ generation is called a new creation. In like manner in the
same prophet : " Attend to Me, 0 house of Jacob, and all the
remains of the house of Israel, carried from the belly, hrought

from the icomh " (xlvi. 3). And in David : " Upon Thee, Lord
Jehovih, / have heen laid from the womh ; out of the bowels of
my mother Thou art my Bringer forth : Thou art my praise
continually" (Psalm Ixxi. 6). From these considerations it
may be evident what is signified in the internal sense by the
opening of the ivonib, and consequently by the first-horn.

8044. That, in the sons of Israel, signifies in the spiritual
Church, appears from the representation of the sons of Israel, as
denoting the spiritual Church (concerning which see nos. 4286,
6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223).

8045. In man amd in heast, signifies the good of faith interior
and exterior (as in nos. 7424, 7523).

8046. That, it is Mine, signifies that it is the Lord's, appears
from Jehovah in the Word being the Lord (nos. 1343, 1736,
2921, 3023, 3035, 5041, 5663, 6281, 6303, 6905, 6945, 6956);
whence, it is Mine, denotes that it is the Lord's. That all good
and truth, thus all charity and faith, are from the Lord, and
nothing at all from man, may be seen at nos. 904 end, 2411,
3142, 3147, 4151, 5482, 5649, 6193, 6325, 6466-6495, 6613-
6626, 6982, 6985, 6996, 7004, 7055, 7056, 7058, 7270, 7343.

8047. Verses 3-10. And Moses said unto the people,
Remember this day, in which ye tvent out from Egypt, from
the house of servants; hecause by strength of hand. Jehovah
hrought y oil forth thence; and there shall not he eaten what is
leavened. To-day ye go forth, in the month Ahih. A or d it shall
he when Jehovah hath hrought thee into the land of the
Canaanite, and of the Hittite, and of the Amorite, and of the
Hivite, and of the Jebusite, which He su^are unto thy fathers to
give thee, a land floiving with milk and honey, that thou shalt
keep this service in this month. Seven days thou shall eat un-
leavened hread ; and in the seventh day shall he a feast to Jehovah.

CHAPTEE XIII. 3-10. [8047.

Unleavened bread shall he eaten seven days, and ivlud is leavened
shall not he seen hy thee, and leaven shall not he seen hy thee in all
thy horder. And thou shalt declare to thy son in that day, saying,
Because of this which Jehovah hath done to me, in my going forth
out of JEgyi^tt. And it shall he to thee for a sign upon thy hand,
and for a memorial between thine eyes, that the law of Jehovah
may he in thy mouth ; for with a strong hand Jehovah hr ought
thee out of Egypt. And thou shalt keejj this statute at a stated
time from year to year.

And Moses said unto the inople, signifies instruction by
Divine Truth. Mememher this day, in which ye went out from
Egypt, from the house of servants, signifies that that state was
principally to be recalled to mind, in which they were when
they were delivered from spiritual captivity by the Lord.
Because hy strength of hand Jehovah brought you forth thence,
signifies that they were delivered by the Lord's Divine power.
And there shall not be eaten what is leavened, signifies that
nothing falsified shall be appropriated. To-day ye go forth,
signifies deliverance to eternity. In the month Abih, signifies
the beginning of a new state. And it shall he, when Jehovah
hath brought thee into the land of the Canaanite, and of the
Hittite, and of the Amorite, and of the Hiviie, and of the Jehusite,
signifies into the region of heaven occupied by those who are in
evil and falsity. Wliich He sware unto thy fathers to give thee,
signifies that had been promised by the Divine to those who
are in good and truth. A land flouring with milk and honey,
signifies where there are gladness and joy. That thou shalt
keep this service in this month, signifies the continual worship of
the Lord on account of deliverance. Seven days thou shalt eat
unleavened bread, signifies purification from falsities. And in
the seventh day shall be a feast to Jehovah, signifies holy worship
of the Lord. Unleavened bread shall be eaten seven days, signi-
fies that they were altogether to be purified from falsities.
And what is leavened shall not be seen hy thee, signifies that what
is falsified shall not be at all admitted. And leaven shall not
be seen hy thee, signifies that neither shall anything false. In
all thy border, signifies so far as the truth which is from good
extends itself. And thou shalt declare to thy son in that day,
saying, signifies the interior perception of truth, which [percep-
tion] is of conscience. Because of this which Jehovah hath done
to one, in my going forth out of Egypt, signifies that the Lord
delivered them from spiritual captivity and condemnation.
And it shall be to thee for a sign upon thy hand, signifies that it
shall be perpetually in the will. And for a memorial between
thine eyes, signifies that it shall be perpetually in the under-
standing. That the law of Jehovah may be in thy mouth, signi-
fies that the Divine Truth may be in everything which proceeds
therefrom. Because ivith a strong hand Jehovah brought thee out

8048-8051.] EXODUS.

of Egypt, signifies that they were delivered by Divine power.
And tliou shalt keep this statute at a stated time from year to
year, signifies that the law of order should be in that state
continually.

8048. Verse 3. And Moses said unto the people. That this
signifies instruction by Divine Truth, appears from the signifi-
cation of saying, when by Divine Truth concerning the things
to be observed in the Church, as denoting instruction (concern-
ing which see nos. 7186, 7267, 7304, 7380, 7517) ; and from the
representation of Moses, as denoting Divine Truth (see above,
no. 8041).

8049. Remeniber this day, in which ye ivent out from Egypt,
from the house of servants. That this signifies that that state
was principally to be recalled to mind, in which they were
when they were delivered from spiritual captivity by the Lord,
appears from the signification of remember, as denoting that it
was to be recalled to mind ; from the signification of a day, as
denoting a state (concerning which see nos. 23, 487, 488, 493,
893, 2788, 3462, 3785, 4850, 5672, 5962, 7680); from the
signification of to go out, as denoting to be delivered, for the
going out of the sons of Israel, signifies the deliverance by the
Lord of those who are of the spiritual Church (concerning which
deliverance, see nos. 6854, 6914, 7091, 7828, 7932, 8018); and
from the signification of Egypt and the house of servants, as
denoting spiritual captivity ; for Pharaoh and the Egyptians
signify those who in the other life have infested those who are
spiritual, by falsities (nos. 7097, 7107, 7110, 7126, 7142, 7220,
7228, 7317) ; hence the land of Egyp)t signifies infestation (no.
7278). Infestation by falsities is nothing else but spiritual
captivity; for those who are infested are held as it were
captive in falsities, from which they continually strive to be
delivered ; hence, also, in the Word they are said to be hound
in a pit (no. 6854). This spiritual captivity is what is also
signified by the house of servants ; that service is an assault or
infestation by falsities, may be seen at nos. 7120, 7129.

8050. That, hecausc hy strength of hand Jehovah brought you
forth thence, signifies that they were delivered by the Lord's
Divine power, appears from the signification of strength of hand,
as denoting power, and when it is said of Jehovah, as denoting
omnipotence; that strength denotes power is evident ; that the
hand, also denotes power may be seen at nos. 878, 3387, 4931-
4937, 5327, 5328, 5544, 6947, 7188, 7189, 7518, 7673 ; and
from the signification of to bring forth, as denoting to deliver;
that Jehovah is the Lord, may be seen above (no. 8046).

8051. That, and there shall not be eaten what is leavened,
signifies that nothing falsified shall be appropriated, appears
from the signification of to eat, as denoting to appropriate (see
nos. 3168, 3513, 3596, 4745); and from the signification of

CHAPTER XIII. 3-5. [8052-8054.

leaven, as denoting falsity (see nos. 2342, 7906); hence vjhat is
leavened denotes what is falsified. As to what concerns the
appropriation of falsity and what is falsified, it is to be noted,
that falsity and what is falsified cannot as such be appropriated
to any one who is in good, and hence is willing to be in truth,
but to him that is in evil, and hence is unwilling to be in truth.
The reason why falsity, as falsity, is not appropriated to him
that is in good, and hence is willing to be in truth, is, because
he thinks well concerning God, the kingdom of God, and the
spiritual life ; and hence he so applies falsity that it may not
oppose these things, but may in some manner agree with them ;
thus he softens it, and its asperity and hardness do not enter
into the idea : unless this were the case, scarcely any one could
be saved ; for falsities are more prevalent than truths. But it
is to be observed, that those who are in good are also iu the
love of truth ; therefore in the other life, when they are in-
structed by the angels, they reject falsities and accept truths,
according to the degree of the love of truth which they had in
the world.

8052. Verse 4. To-day ye go forth. This signifies deliver-
ance to eternity, as appears from the signification of to-day, as
denoting eternity (see nos. 2838, 3998, 4304, 6165, 6984) ; and
from the signification of to go forth, as denoting to be delivered
(as above, no. 8049).

8053. That, in the month Ahih, signifies the beginning of a
new state, appears from the signification of ft month, as denoting
the end of a former state and the beginning of a following one ;
thus also a new state (see no. 3814). That the month Abib is
the beginning, from which all the following states are, is evident
from what is said of this month in the foregoing chapter, namely,
" This mouth shall be to you the chief of the months ; this shall
he the first month of the year to you'' (ver. 2; see nos. 7827,
7828).

8054. Verse 5. And it shall he, luhen Jehovah hath hrought
thee into the land of the Canaanite, and of the Hittite, and of
the Amorite, aiid of the Hivite, and of the Jehusite. That this
signifies the region of heaven occupied by those who are in evil
and falsity, appears from the signification of the land of the
Canaanite, of the Hittite, of the Amorite, of the Hivite, and of
the Jehusite, as denoting heaven ; here the region of heaven
occupied by those who are in evil and falsity. The land of
Canaan denotes the Lord's kingdom in heaven and on earth, or
the Church (see nos. 1413, 1437, 1585, 1607, 1866, 3038, 3481,
3686, 3705, 4116, 4240, 4447, 4454, 4516, 4517, 5136, 5757,
6516). Evils and falsities are signified by the nations here
named ; evil from the falsity of evil, by the Canaanite (no.
4818); the falsity from whicli evil [originates], by the Hittite
(no. 2913); evil and the falsity therefrom, by the Amorite

8054] EXODUS.

(nos. 1857, 6306) ; the idolatrous [principle] in which there is
somewhat of good, by the Hivite (uo. 6860) ; and the idolatroiis
[principle] in which there is somewhat of truth, by the Jebusite
(no. 6860). That the region of heaven, into which those were
to come who were of the spiritual Church, before the Lord's
Coming, was occupied by evils and falsities, see above (no. 6858).

2 In reference to this subject, it is further to be observed, that
before the Lord's Coming Heaven was not distinguished into
three heavens, namely, into the inmost or third, the middle or
second, and the ultimate or first, as after the Lord's Coming,
but was one ; hitherto there had been no spiritual heaven ; the
region where the spiritual heaven was about to be formed, was
occupied by those who were in falsity and evil, but who could
be kept in some truth and good by external means, especially
by ideas of eminence and dignity, just as is the case in the
world, where those who are in evil and falsity are still obliged
as it were to think and speak truths, and to will and do goods
by such external means as honour and gain. The reason why
that region of heaven was then occupied by such was, because
there were no good there, and those who were of the spiritual
Church were not as yet prepared ; and yet it was necessary
that every part should be filled by spirits, so that there might
be a continuity from the Lord even to man, for had there been
no continuity, man would have perished. There are also at
this day some regions of heaven occupied by such ; but they
are withheld by a strong force from doing evil : immediately
above the head are those who deceive and seduce by means of
innocence ; but above them are the celestial from the Most
Ancient Church, who so forcibly keep them in bonds that they
cannot at all occasion evil to any one ; behind the back part
of the head there is also now a region, which had been a part
of Heaven, occupied by the evil ; and likewise in front towards

3 the left. There is also a continual endeavour of the evil to
invade the places where the good are ; and they actually do
invade them, so soon as they are not filled by the good, which
endeavour I have often been allowed to perceive. Those regions
are occupied when the evil increase in the world, and the good
diminish ; for in this case evil spirits approach to man, and
good spirits recede from him, and so far as the latter recede, so
far the regions nearest to man are occupied by the evil : when
this is generally the case, the inhabitants of those regions are
changed. This happens when the Church is near its end ; for
at that time evil and falsity prevail : but about the end of the
Church they are cast down, and the regions they occupied are
given to the good, who in the meantime have been prepared
for Heaven. This is meant by these words in John : " There
was war in heaven ; Michael and his angels fought against the
dragon, and the dragon fought and his angels, but did. not prevail,

CHAPTEE XIII. 5, 6. [8055-8059.

neither was their place found any more in heaven " ([ Apoc] xii.
7, 8). This state of heaven was represented by the land of Canaan
being occupied by the nations, and by the sons of Israel casting
them out thence : for the land of Canaan signifies the Lord's
kingdom, thus heaven and the Church, as may be seen from the
passages cited above.

8055. That, ichich He sware unto thy fathers to give thee,
signifies that had been promised by the Divine to those who
are in good and truth, appears from the signification of swear-
ing, when by Jehovah, as denoting irrevocable confirmation by
the Divine (nos. 2842, 3375) ; hence to swear to give denotes a
promise ; and from the signification oi fathers, as denoting those
who are in good and truth ; for by fathers when the Church
is treated of, are signified the ancient people, or the Ancient
Churches, which were in good and truth (nos. 6050, 6075, 6589,
6876, 6884, 7649).

8056. That, a land flowing with milk and honey, signifies
where there are gladness and joy, appears from the significa-
tion of a land flowing with milk and honey, as denoting what
is pleasant and delightful (see nos. 5620, 6857), thus gladness
and joy. It is said gladness and joy, because in the Word
gladness is predicated of truth, and joy of good, in like manner
what is pleasant and delightful. Milk also is predicated of the
truth of good, and honey of the good of truth.

8057. That, and thou shall keep this service in this month,
signifies the continual worship of the Lord on account of de-
liverance, appears from the signification of service, as denoting
worship (as no. 7934) ; and from the signification of a month,
as denoting the end of a former and the beginning of a new
state ; and of the month Ahib, as denoting the beginning from
which all the following states are (see no. 8053) ; hence also a
month signifies what is continual.

8058. Verse 6. Seven days thou shall eat unleavened bread.
This signifies purification from falsities, as appears from the
signification of seven days, as involving what is holy (see nos.
395, 433, 716, 881, 5265, 5268), and as denoting a full state
(no. 6508); and from the signification of eating unleavened
bread, as denoting the appropriation of truth, and purification
from falsity ; for unleavened bread denotes good purified from
falsity, and to eat, appropriation (nos. 3168, 3513, 3596, 3832,
4745). The reason why unleavened bread denotes good purified
from falsity is, because bread denotes good, and leaven falsity.

8059. And in the seventh day shall be a feast to Jehovah.
That this signifies the holy worship of the Lord, appears from
the signification of the seventh day, as denoting a holy state ;
a day denotes a state (see nos. 23, 487, 488, 493, 893, 2788,
3462, 3785, 4850, 5672, 5962), and seven denotes what is
holy (nos. 395, 433, 716, 881, 5265, 5268); and from the

8060-8065.] EXODUS.

siguification of a feast to Jehovah, as denoting the worship of
the Lord ; a feast denotes worship from a cheerful mind (see
no. 7093) ; and Jehovah is the Lord (no. 8046).

8060. Verse 7. Unleavened bread shall be eaten seven days. That
this signifies that they were to be wholly purified from falsities,
appears from the signification of to eat unleavened bread, as
denoting to appropriate good purified from falsities (as just
above, no. 8058) ; as this is again said, it signifies that it shall
be done completely ; and from the signification of seven days,
as denoting what is holy, and also a full state (see above, no.
8058).

8061. That, and what is leavened shall not be seen by thee,
signifies that what is falsified shall not be at all admitted, that
it may be appropriated (according to what was explained above,
no. 8051) ; that this shall by no means be done, is signified by
its being said again.

8062. That, and leaven shall not be seen by thee, signifies that
neither shall anything false be admitted, appears from the
signification of leaven, as denoting falsity (see no. 7906). What
is falsified, which is signified by what is leavened, and falsity,
which is signified by leaven, differ in this respect, that what
is falsified is truth applied to confirm evil, and falsity is every-
thing tliat is contrary to truth.

8063. That, ioi all thy border, signifies so far as the truth
which is from good extends itself, appears from the significa-
tion of a border, as denoting the extension of truth from good ;
for every truth has its extension, which is sometimes manifested
by a sphere ; and because it- has extension, it has its borders.
The sphere of the extension of truth is according to the quality
and quantity of good ; for good is as flame, and truth as light.
The sphere of extension in the spiritual world is to the neigh-
l30uring societies, and so far as the sphere extends there, so far
there is communication (see nos. 6598-6613). According to
the sphere of extension in heaven every one has intelligence
and wisdom, and has happiness according to its quantity and
quality together. From these considerations it may appear
what is signified in the spiritual sense by the expression, m all
thy border ; liere that in good there is not anything false ; for
falsities are out of the sphere, commencing where truths end ;
but if they enter the sphere, they are then appropriated.
That they shall not enter, is signified by, there shall not be
seen by thee what is leavened or leaven in all thy border.

8064. Verse 8. And thou shall declare to thy son in that day,
saying. This signifies interior perception, which is of conscience,
as appears from what was explained at no. 7935, where similar
words occur.

8065. That, because of this which Jehovah hath done to me, in
my going forth out of Egypt, ^i'gm'a.Q^ that the Lord delivered

CHAPTER XIII. 7-9. [8066-8067.

them from spiritual captivity and condemnation, appears from
the signification of to go forth, as denoting to be delivered ; and
from the signification of Egypt, as denoting spiritual captivity
and condemnation (concerning which see above, no. 8049).

8066. Verse 9. And it shall he to thee for a sign upon thy
hand. This signifies that it shall be perpetually in the will, as
appears from the signification of a sign, as denoting perjDctual
remembrance ; for tliat which is for a sign and a memorial is
for the sake of perpetual remembrance : the reason why the
sign was to be upon the hand, was, that as often as they moved
their hand, or did anything, they might remember it ; and the
reason why the memorial was to be between the eyes, was, that
as often as they looked at anything, they might remember it ;
and from the signification of a hand, as denoting power (see nos.
878, 3387, 4931-4937, 5327, 5328, 5544, 6292, 6947, 7011,
7188, 7189, 7518, 7673) ; in the present case it denotes the
will, because all action and the power of action, which is done
by the hand, proceeds from the will,

8067. That, and for a memorial letween the eyes, signifies that
it should be perpetually in the understanding, appears from
the signification of a memorial, as also denoting perpetual
remembrance. It is said a memorial, because this in the Word
is predicated of the intellectual part, whereas a sign is pre-
dicated of the voluntary part ; and from the signification of the
eyes, as denoting the understanding (see nos. 2701, 3820, 4403-
4421, 4523-4534) ; hence, by a memorial letween the eyes, is
signified tliat it shall be perpetually in the understanding, that
is, in the thought. It may be expedient briefly to say, in
Avhat manner it is to be understood, that it shall be perpetually
in the understanding and in the will. Those things in a man
which have been impressed upon him by faith and charity, or
v/hich he absolutely believes and loves, are perpetually in his
thought and will ; for he thinks and wills them, even when he
is thinking and engaged about other things, and he supposes
that they are then not present in the mind ; for they are there
among other things which constitute the mind's quality. That
this is the case is very evident from the spiritual sphere which
encompasses a spirit or angel ; for when he approaches, it is
instantly known, from that sphere, of what faith and charity he
is, together with several other things in which he is interested,
although at the time he is not thinking about them. Such are
the things which constitute the life of the mind of every one,
and remain perpetually there. These observations might be
illustrated by very many things in a man, as from the various
reflections, affections, and actions impressed upon him from
infancy, and the like, which are continually present and ruling,
although he is not manifestly thinking of such a thing. The
case is the same with love towards the neighbour and with

8068-8071.] EXODUS.

love to God, with the love of good and truth, and with faith ;
those who are in such things, perpetually will and think them ;
for those things are in them, and when they are so, they are
said universally to rule (see nos. 6159, 6571, 7648).

8068. That the lavj of Jehovah may he in thy mouth, signifies
that the Divine Truth may be in everything which thence
proceeds, as appears from the signification of the law of Jehovah,
as denoting the Divine Truth (see no. 7463); and from the
signification of to he in the mouth, as denoting to be in every-
thing which thence proceeds, that is, from the understanding
and the will ; for in the mouth denotes in the conversation ;
and both parts of the mind are in the conversation, both its
intellectual and its voluntary part, the intellectual in the sense
of the expressions and things, and the will in the affection
which gives it life.

8069. That, /or tvith a strong hand Jehovah hrought thee out
of Egypt, signifies that they were delivered by Divine power,
appears from the signification of the strong hand of Jehovah, as
denoting the Lord's Divine power ; and from the signification
of to hring forth, as denoting to deliver (concerning which see
above, no. 8050).

8070. Verse 10. And thou shalt keep this statute at a stated
time from year to year. This signifies that that law of order
should be in that state continually, as appears from the signifi-
cation of a statute, as denoting a law of order (see nos. 7884,
7995) ; and from the signification of time, as denoting state
(see nos. 2625, 2788, 2837, 3254, 3356, 3404, 3827, 3938,4814,
4882, 4901, 4916, 6110, 7381) ; hence at a stated time denotes
in that state ; and from the signification of a year, as denoting
an entire period from beginning to end (see no. 2906) ; thus,
from year to year, denotes continually.

8071. Verses 11-16. And it shall he when Jehovah shall have
hrought thee unto the land of the Canaanite, as He sware to thee
and to thy fathers, and shall have given it to thee, that thou
shalt make every opening of the womb to pass over to Jehovah,
and every opening of the offspring of a beast, which shall be males
to thee, to Jehovah. And every opening of an ass thou shalt
redeem in cattle ; and if thou dost not redeem it, then thou shalt
break its neck ; and every first-born of man among thy sons thou
shalt redeem. And it shall he that thy son shall ask thee on the
morrow, saying, What is this ? and thou shalt say to him. By
strength of hand Jehovah brought us out from Egypt, from the
house of servants. And it came to pass that Pharaoh hardened
himself to send us away, and Jehovah slew every first-born in
the land of Egypt, from the first-born of man, even to the first-
born of beast; on which account I sacrifice to Jehovah every
opening of the womb, the males, and every first-born of my sons
I redeem. And it shall be for a sign upon thy hand, and for.

CHAPTER XIIL 10, 11. [8072.

A'ontlets let ween thine eyes, because by strength of hand Jehovah
brought lis out from Egypt.

And it shall be when Jehovah shall have h^ought thee into the
land of the Canaanite, signifies the region of heaven occupied
by those who were in evil and falsity. As He sware to thee
and to thy fathers, and shall have given it to thee, signifies, which
was promised by the Divine to those who are in good and
truth. That thou shalt make every opening of the ivomb to p)ct.ss
over to Jehovah, signifies that the faith of charity, which
is of regeneration, is the Lord's. And every opening of the
offspring of a beast, signifies all charity which is of the new
birth. Mliich shall be males to thee, signifies, which is of the
truth of faith. To Jehovah, signifies that it is the Lord's.
And every opening of an ass thou shalt redeem in cattle, signifies
that faith merely natural shall not be ascribed to the Lord,
but the truth of innocence which is therein. And if thou dost
not redeem it, then thou shalt break its neck, signifies that, if the
truth of innocence be not therein, it is to be separated and
cast out. And every first-born of man among thy sons thou
shalt redeem, signifies that the truths of faith are not to be
ascribed to the Lord, but its goods. And it shall be that thy son
shall ask thee, signifies perception from the truth which is of
conscience. On the morrow, signifies always when it is done.
What is this? signifies an inquiry why it is so. And thou
shalt say to him, signifies a reply. By strength of hand Jehovah
brought us out from, Egypt, from the house of servants, signifies
that by the Lord's Divine power they were delivered from
spiritual captivity. And it came to pass that Pharaoh hardened
himself to send us away, signifies when those who infested by
falsities determined that they should not be delivered. A^id
Jehovah slew every first-born in the land of Egypt, signifies that
all are condemned who are in faith separate from charity.
From the first-born of man, even to the first-born of beast, signifies
the interior and exterior falsity of faith separate [from charity].
On this account I sacrifice to Jehovah every opening of the woinb,
the mcdcs, signifies that therefore the faith of charity, which is
of the new birth, is to be ascribed to the Lord. And every
first-born of my sons I redeem, signifies that the truths of faith
are not to be ascribed to the Lord, but the goods thereof. And
it shall be for a sign upon thy hand, signifies that it shall be
perpetually in the will. Aiid for frontlets between thine eyes,
signifies that it shall be perpetually in the understanding.
Because by strength of hand Jehovah brought us out from Egypt,
signifies that by the Lord's Divine power they were delivered.

8072. Verse 11. Andy it shall be when Jehovah shall have
brought thee into the land of the Canaanite. This signifies the
region of heaven occupied by those who were in evil and
falsity (as appears from what was related above, no. 8054).

8073-8078.] EXODUS.

8073. That, as He swarc to thee and to thy fathers, and shall
have given it to thee, signifies, which was promised by the
Divine to those who are in good and truth (as appears from
what was said above, no. 8055, where similar words occur).

8074. Verse 12. That thou shall mcike every opening of the
womb to pass over to Jehovah. This signifies that the faith of
charity, which is of regeneration, is the Lord's, as appears from
the signification of to make to pass over, as denoting to ascribe,
in like manner as to sanctify (no. 8042 above), and to sacrifice
(no. 8088 below) ; and from the signification of the opening of
the %vomb, as denoting faith from charity, which is of the
regenerate (see above, nos. 8042, 8043) ; that Jehovah is the
Lord, may be seen at no. 8046.

8075. That, and every opening of the offspring of a least,
signifies all charity which is of the new birth, appears from the
signification of the opening of the womb, as denoting faith from
charity which is of the new birth (see no. 8043) ; and from
the signification of the offspring of a beast, as denoting the
affection of good (see nos. 45, 46, 142, 143, 246, 714, 715, 719,
776, 1823, 2179, 2180, 3218, 3519, 5198), thus, the good of
charity.

8076. That, which shall be males to thee, signifies, which is
of the truth of faith, appears from the signification of a male, as
denoting the truth of faith (see nos. 2046, 4005, 7838).

8077. That, to Jehovah, signifies that it is the Lord's, for by
Jehovah in the Word no other is meant than the Lord (as may
be seen at nos. 1343, 1736, 2921, 3023, 3035, 5041, 5663, 6303,
6905, 6945, 6956). The contents of these two verses are no
further explained, because they have been explained before at
verse 2 of this chapter (nos. 8042-8045).

8078. Verse 13. And every opening of an ass thou shalt redeem
in cattle. This signifies that faith merely natural shall not be
ascribed to the Lord, but the truth of innocence which is therein,
as appears from the signification of an opening, as denoting
what is first-born from the regenerate, or what is first-begotten,
thus faith; that the first-begotten is faith, has been shewn
before ; and from the signification of an ass, as denoting what
is natural, for an ass signifies the Scientific (nos. 5492, 5741),
also service (nos. 5958, 6389), thus also the Natural, for scien-
tifics are of the Natural, and the Natural in respect to the
Spiritual is service ; hence the opening of an ass signifies faith
merely natural, of which we shall speak presently ; and from
the signification of to redeem, as denoting to give another thing
in its place ; that to redeem has this signification, is evident
from the meaning of the entire clause : " The opening of an ass
tJwu shalt not make to pass over to Jehovah ; but thou shalt redeem
it in cattle." That, to make to pass over to Jehovah, denotes to
ascribe to the Lord, in like manner as to sanctify and to sacrifice,

CHAPTEK XIII. 12, 13. [8079.

see just above (no. 8074); thus not to make to pass, but to re-
deem,, denotes not to ascribe, but to give another thing in its
place ; and from the signification of cattle, as denoting the
truth of innocence. The reason why cattle denotes the truth
of innocence is because by cattle a lamb or a kid is meant ; and
these signify innocence (nos. 3519, 3994, 7840) ; here the truth
of innocence, because it is not said a lamh or a kid, but cattle.
From these considerations it is evident that, every opening of
an ass thou shall redeem in cattle, signifies that merely natural
faith is not to be ascribed to the Lord, but the truth of inno-
cence which is therein. Merely natural faith is that which is .
insinuated by an external, and not by an internal way, as
sensual faith, which consists in believing a thing to be so,
because the eye has seen it and the hand has touched it. This
is the faith of which the Lord said to Thomas, " Thomas, be-
cause thoti hast seen, thou hast believed : blessed are those vjho do
iwt see, and yet believe " (John xx. 29) ; also as the faith of
miracles, which consists in believing a thing to be so merely
from miracles (concerning which faith see no. 7290) ; also as
the faith of authority, which consists in believing a thing to
be so, because another, to whom credit is given, has said it.
But spiritual faith, on the other hand, is that which is insinu-
ated by an internal, and at the same time by an external way ;
insinuation by an internal way causes anything to be believed,
and in this case what is insinuated by an external way causes
it to be confirmed. "What is spiritual in faith is the affection
of charity, and hence the affection of truth for the sake of a
good use, and of life ; these cause faith to be spiritual. The
insinuation of faith by an internal way is effected by the read-
ing of the Word, and by enlightenment then from the Lord,
which is given according to the quality of the affection, that is,
according to the end in learning the truth. From these con-
siderations it may now appear what faith merely natural is,
and that such faith, because it is not spiritual, cannot be
ascribed to the Lord, that is, it cannot be acknowledged and
believed as being from the Lord ; for the Lord flows in by
means of the affection of truth and good : that faith is internal
affection, may be seen at no. 8034. The truth of innocence,
which may be in that faith, and may be accepted by the Lord,
is what is believed to be so from innocence. From these con-
siderations, then, it is evident how it is to be understood, that
faith merely natural shall not be ascribed to the Lord, but
the truth of innocence which is therein.

8079. And if thou dost not redeem it, then thou shall break its
neck, signifies that if the truth of innocence be not therein, it
is to be separated and cast out, as appears from the signification
of not to redeem, as denoting not to ascribe to the Lord, but to
give another thing in its place (as just above, no. 8078) ; and

VOL. X. B 17

8080.] EXODUS.

from the signification of to hreak the neck, as denoting to separ-
ate and cast out; the reason why to hreak the neck has this
signification is, because the neck signifies the conjunction of
the interiors with the exteriors (nos. 3542, 3603, 3695, 3725,
5320, 5328, 5926, 6033) ; thus breaking the neck signifies the
separation and casting out of merely natural faith, if the truth
of innocence be not therein.

8080. That, and every first-horn [of man'] among thy sons thou
shalt redeem, signifies that the truths of faith are not to be as-
cribed to the Lord, but its goods, appears from the signification
of the first-born, as denoting faith (see nos. 352, 2435, 6344,
7035, 8042) ; from the signification of sons, as denoting truths
(see nos. 489, 491, 533, 1147, 2623, 3373); and from the signi-
fication of to redeem, as denoting to give another thing in its
place (as above, nos. 8078, 8079) ; that it denotes that they are
not to be ascribed, follows from the meaning of the entire
clause : " And every first-born of man among thy sons thou
shalt not make to pass over," that is, shalt not sacrifice, but thou
shalt redeem ; not to make to pass over, denotes, not to ascribe
(as above, nos. 8074, 8078). From these considerations it is
evident that, every first-born of man among thy sons thou shalt
redeem, signifies that the truths of faith are not to be ascribed
to the Lord, but some other thing in their place ; that this
other thing is the good of faith, may be manifest from the con-
sideration, that the first-born in general signifies the good of
faith (as above, nos. 8042, 8043); but when it is said the first-
horn of man among his sons, that it denotes the truth of faith ;

2 for there are both the truth and the good of faith. That the
good of faith or charity is this other thing, which is to be as-
cribed to the Lord instead of the truths of faith, may also be
manifest from the consideration, that the first-born of the sons
of Israel were not accepted, but in their place the Levites ; and
this was because Levi represented the good of faith, or charity
(nos. 3875, 4497, 4502, 4503) ; that the tribe of Levi was ac-
cepted in the place of all the first-born, may be seen in Numbers
(iii. 12, 13, 40 at the end ; viii. 16-18). That the good of faith
is this other thing which is to be ascribed to the Lord, may also
appear from the consideration, that faith without charity is not
faith (nos. 654, 724, 1162, 1176, 2231, 2343, 2349, 2417, 2429,
2839, 2982, 3146, 3325, 3849, 3865, 4368, 5351, 7039, 7082-
7084, 7342, 7950); also from this, that the good of faith is
actually in the first place, but the truth of faith only apparently
so (nos. 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701, 4925,
4926,4928,4930, 4977, 5351, 6256, 6269, 6272,6273); thus
that charity is the first-born (nos. 3325, 3494, 4925, 4926, 4928,

3 4930). The reason why the truth of faith viewed in itself
without its good is not to be ascribed to the Lord, that is, to be
given to Him, or acknowledged to be from Him, is, because

CHAPTER XIII. 13, 14. [8081, 8082.

every truth of faith has no life in it, until it becomes the good
of faith ; and the truth of faith becomes the good of faith by
willing and doing it (no. 7835) ; when, therefore, it becomes
the good of faith, then it is acknowledged by the Lord to be
His; for the Lord gives faith mediately by its good. Every
truth of faith also with the man of the spiritual Church be-
comes the good of faith, when he is being regenerated; and
then first it becomes the Lord's. The law concerning the 4
redemption of the first-born of man was enacted in order to
prevent the sacrifice of their sons, wliich was customary among
the gentiles, with whom the statutes of the Ancient Churcli,
which was a representative Church, remained ; b.ut in process
of time they were actually adulterated. That the first-born
were to be sanctified to God, was one of the statutes of the
Ancient Church : l)y sanctification, however, they began to
mean sacrificing. The posterity of Jacob also inclined to do
the same, wherefore that law was explained before them : and
to prevent their doing so, the Levites, as we have said, were
taken in place of the first-born. That law was explained ac-
cording to its correspondent sense in the spiritual world ; which
is, that the truths of faith ai'e not holy, and therefore not to
be either sanctified or ascribed, but the goods of faith. Sancti-
fication, also, was afterwards understood to mean that they
should give or present the first-born to Jehovah, and offer a
sacrifice for him, according to these words in Luke : " When
the days of her purification were fulfilled, according to the law
of Moses, they brought Jesus to Jerusalem, to present Him to the
Lord, as it is written in the Law of the Lord, Every male that
openeth the womb shall be called holy to the Lord, and to offer
a sacrifice " (ii. 22-24).

8081. Verse 14. And it shall he that thy son shall ask thee.
This signifies perception from the truth which is of conscience,
as appears from the signification of asJcing, as denoting know-
ledge from perception (see nos. 5597, 5800, 6250) ; and from
the signification of a son, as denoting truth (see nos. 489, 491,
533, 1147, 2623, 3373). That it denotes perception from the
truth which is of conscience, is evident from what was ex-
plained at no. 7935, where similar words occur. It is said,
from the truth which is of conscience, because the conscience
of those who are of the spiritual Church is the conscience of
truth ; for it is procured from the doctrinals of the Church
which are believed to be true, whether they are so or not ; but
they then become of the conscience, when they also become of
the life.

8082. That, on the morroiv, signifies always when it is done,
appears from the signification of the morroiv, as denoting what
is eternal (see no. 3998) ; thus also what is perpetual or always,
in the present case, always when it is done.

8083-8088.] EXODUS.

8083. WJiat is this ? signifies an inquiry why it is so. And
thou shalt say to him, signifies a reply, as appears without
explanation.

8084. By strength of hand Jehovah hrought us out from Egypt,
from the house of scrva7its. That this signifies that by the
Lord's Divine power they were delivered from spiritual cap-
tivity, appears from what was said above (nos. 8049, 8050).

8085. Verse 15. And it came to jpass that Pharaoh Imrdened
himself to send us away, signifies when those who infested by
falsities determined that they should not be delivered, as
appears from the signification of to harden himself, as denoting
to make himself obstinate (see nos. 7272, 7300, 7305) ; from the
representation of Pharaoh, as denoting those who infested by
falsities (see nos. 7107, 7110, 7126, 7142,7220,7228,7317);
and from the signification of to send away, as denoting to
deliver.

8086. And Jehovah slew every first-horn in the land of Egypt.
That this signifies tliat all are condemned who are in faith
separate from charity, appears from the signification of the first-
horn of Egypt, as denoting faith separate from charity (see nos.
7039, 7779); that their death signifies the condemnation of
those who are in that faith, and in a life of evil (see nos.
7766, 7778).

8087. Erom the first-horn of man even to the first-horn of
heast. That this signifies the interior and exterior falsity of
faith separate [from charity], appears from the signification of
the first-horn of Egyj^t, as denoting faith separate from charity
(as just above, no. 8086) ; thus the falsity of faith ; for those
who separate faith from charity both by doctrine and life, must
of necessity be in falsity ; because the evil of life continually
operates, and persuades to the falsity conformable to itself;
and if a truth be presented, it instantly, by indirect means,
causes it to conform ; thus it falsifies it ; and from the signi-
fication of man and heast, as denoting what is interior and
exterior (see nos. 7424, 7523).

8088. On this account I sacrifice to Jehovah every opening of
the womb, the males. That this signifies that therefore the faith
of charity, which is of the new birth, is to be ascribed to the
Lord, appears from the signification of to sacrifice to Jehovah, as
denoting to ascribe to the Lord ; to sacrifice in this passage,
signifies the same as to sanctify in verse 2 of this chapter, and
to make to ^)as5 over, in verse 12 ; tliat to sacrifice to Jehovah
denotes to ascribe to the Lord, may be seen at no. 8042, and
the same also is signified by to make to pass over (no. 8074) ; to
ascribe means not to claim to oneself, but to confess and ac-
knowledge that it is from the Lord ; from the signification of
the opening of the womb, as denoting the things which are of
faith from charity (see no. 8043) ; that those things are of the

CHAPTEE XIIL 15-17. [8089-8092.

new birth, see above (no. 8042) ; and from the signification of
a male, as denoting the truth of faith (see nos. 204G, 4005,
7838).

8089. And every first-born of my sons I redeem. That this
signifies that the truths of faith are not to be ascribed to the
Lord, but the goods thereof, appears from what was explained
above (no. 8080), where similar words occur.

8090. Verse 16. And it shall he for a sign tipon thy hand,
signifies that it shall be perpetually in the will ; and for
frontlets between thine eyes, signifies that it shall be perpetually
in the understanding; leeause hy strenyth of hand Jehovah
hrought us out from Egypt, signifies that by the Lord's Divine
power they were delivered, appears from what was explained
above, at verse 9 of this chapter, where similar w^ords occur (see
nos. 8066, 8067, 8069).

8091. Verses 17, 18. And it came to pass when Tharaoh sent
away the people, that God did not lead them hy the way of
the land of the Philistines, because it was near ; for God said,
Peradventure the people will repent lohen they see war, and will
return to Egypt. And God led the people about by the vmy of
the wilderness of the Bed sea ; and the sons of Israel went up
equipped out of the land of Egijpt.

And it came to pass ivhen Pharaoh sent away the people,
signifies when those who infested left those who were of the
spiritual Church. That God did not lead them by the way of the
land of the Philistines, signifies that it was provided by the
Divine that they should not pass to the truth of faith which
is not from good. Because it ivas near, signifies that it will
first present itself. For God said, signifies the Divine fore-
sight. Peradventure the p>eople will rep)ent tvhen they see war,
signifies that they will decline from truths through assaults.
And will return to Egijp)t, signifies that hence they will fall into
falsities, which are altogether contrary to the truths and goods
of faith. And God led the people about by the VKty of the wilder-
ness, signifies that under the Divine auspices they were led
to confirm the truths and goods of faith through tempta-
tions. Of the Bed sea, signifies the condemnation which they
were first to pass through. And the sons of Israel went up
equipped out of the Umd of Egypt, signifies that they were
released from a state of infestations, and thereby prepared to
undergo temptations.

8092. Verse 17. And it came to j^ass when Pharaoh sent
away the people. That this signifies when those who infested
left those who were of the spiritual Church, appears from
the signification of to send away, as denoting to leave ; from
the representation of Pharaoh, as denoting those who in-
fested by falsities (see nos. 7107, 7110, 7126, 7142, 7220,
7228, 7317); and from the signification of the sons of Israel,

8093.] EXODUS.

who are here the 'people, as denoting those who are of the
spiritual Church (see above, no. 8044).

8093. That God did not lead them ly the way of the land of
the Philistines. That this signifies that it was provided by the
Divine that they should not pass to the truth of faith which is
not from good, appears from the signification of God did not
lead, them hy the nmy, as denoting that it was provided by the
Divine that they should not pass over; for to lead, when it is
said of God, signifies Providence, and a way signifies truth (nos.
027, 2333) ; in the present case, to pass to it ; and from the
representation of the Philistines, as denoting those who are in
the knowledge of the cognitions of faith, and not in the life of
charity (see nos. 1197, 1198, 3412, 3413) ; thus those who are
in the truth of faith which is not from good : that the Philis-
tines and their land have this signification, may appear from
the passages in the Word where they are named, especially in
Jeremiah (xlvii, 1, to the end), where they are described; also
in Joel (iii. 5, 6) ; and likewise from the historical parts of
the Word, where it treats of the wars between the sons of
Israel and the Philistines, and of the subjugation of the former
by the Philistines ; and of the latter, at times, by the sons of
Israel. The Philistines there represent those who are in faith
separate, or to whom a knowledge of the cognitions of faith is
the principal, but not a life according to it ; consequently those
who teach and believe that faith alone saves. The opinion
concerning faith alone or separate is not new, or only of the
present time, but existed in the Ancient Churches, and gained
strength with evil of life. It is also described in the Word
throughout, but by names ; first by Cain, in that he slew his
brother Abel (nos. 337, 340, 1179). Cain, there, in the internal
representative sense, denotes such faith, and Abel, charity.
It is also described by Ham, when he was cursed by his father
(nos. 1062, 1063); afterwards by Peuhen, in that he went up to
his father's bed (nos. 3870, 4601) ; and by Simeon and Levi, in
that they slew Hamor and the men of Shechem, and were there-
fore cursed by their father (nos. 3870, 6352). The above faith
is also described by the Egyptians, and by their first-born, in that
they were slain (nos. 7766, 7778), and in that they themselves
were overwhelmed in the Pied sea ; it is also described by the
Philistines (nos. 3412, 3413), and likewise by Tyre and Sidon
througliout the prophets, in whom the Philistines signify
the knowledge of tlie cognitions of faith, and Tyre and Sidon
the cognitions themselves, interior and exterior; lastly, it is
also described by Peter, when he thrice denied the Lord (nos.
6000, 6073) ; but see what has been before shewn concerning
this faith (nos. 36, 379, 389, 916, 1017, 1076, 1077, 1162,
1176, 1798, 1799, 18.34, 1844, 2049, 2116, 2228, 2231, 2261,
2343, 2349, 2364, 2383, 2385, 2401, 2435, 2982, 3146, 3242,
22

CHAPTER XIII. 17. [8094-8096.

3325, 3412, 3413, 3416, 3427, 3773, 4663, 4672, 4673, 4683,
4721, 4730, 4766, 4783, 4925, 5351, 5820, 5826, 6269, 6272,
6273, 6348, 6353, 7039, 7097, 7127, 7317, 7502, 7545, 7623-
7627, 7724, 7779, 7790, 7950).

8094. That, hecause it was near, signifies that it first presents
itself, appears from the signification of near, when it is said of
faith separate, as denoting that it first presents itself. It may
be expedient briefly to say in what manner it is to be under-
stood, that the opinion concerning faith separate or alone first
presents itself. Evil of life has with it its own falsity, which
lies stored up with the man that is in evil of life ; and some-
times he is ignorant that it pertains to him ; but as soon as he
thinks about the truths of the Church, and especially about
salvation, that falsity comes forth and manifests itself ; and if
it cannot deny the truth itself as to its general meaning, it
explains it in favour of its own evil, and thereby falsifies it.
When, therefore, he thinks about faith and charity, which are
the essentials of the Church and of salvation, faith immediately
presents itself, but not charity, because the latter is opposite
to evil of life; hence also he removes charity, and chooses
i'aith alone : from these considerations it is evident that the
truths of faith are near, but not the goods of faith, that is, that
the former first present themselves, but not the latter. From
this erroneous and false principle there follow other false and
erroneous notions, as that good works contribute nothing to
salvation ; that a man's life does not follow him after death ;
that the man is then saved from mercy alone through faith,
however lie may have lived in the world ; that the most wicked
may be saved by faith at the last hour of his life ; that evils
may be wiped away in a moment : these and similar notions
are thought and established from that principle, as so many
links in a chain ; but they would be perceived to be quite
otherwise, if the principle were charity and life.

8095. That, for God said, signifies the Divine foresight,
appears from the signification of God said, when concerning
things future, as denoting the Divine foresight (see also nos.
5361, 6946).

8096. Peradventurc the people will repent when they see war.
That this signifies that they will decline from the truth
through assaults, appears from the signification of to repejit, as
denoting to decline from the truth, of which we shall speak
presently; and from the signification of war, as denoting
spiritual combats (see nos. 1664, 1788, 2686) ; thus assaults.
The reason why to repent denotes to decline from truth is,
because the departure of the sons of Israel from Egypt, their
stay in the wilderness, and their introduction into the land
of Canaan, signifies that they were continually led to good,
and thereby to heaven ; hence to repent and return to Egypt,

8097, 8098.] EXODUS.

signifies to depart from good, thus to decline from truth ; for
Egypt or tlie Egyptians signify those who are in faith separate
from charity, and are opposed to the truths of the Church (nos.
2 6692, 7039, 7097, 7317, 7766, 7926). As to what concerns
assaults from those who are in the truth of faith which is not
from good, who are signified by the Philistines, it is to be
observed that in the other life they infest the well-disposed,
and continually assault the good of faith or charity ; for the
principles which they have received in the world they carry
with them into the other life, and retain them until they are
vastated, that is, until they are deprived of all knowledge of
tlie cognitions of faith, and are let down into hell. There is at
this day a great number of such, and they dwell to the right in
front, in a plane beneath the sole of the foot, in a kind of city.
I have frequently been permitted to converse with them thence,
and to hear their ratiocinations in favour of faith alone, and
their obstinate assaults upon charity. These now are the
things which are meant in the internal sense, by their not being
led by the way of the land of the Philistines, and by their per-
ad venture repenting when they saw war.

8097. That, and ivill return to Egypt, signifies that hence
they will fall into falsities, which are altogether contrary to
the truths and goods of faith, appears from the signification of
Egypt, as denoting what is contrary to the truths and goods of
faith (see nos. 6692, 7039, 7097, 7317, 7766, 7926) ; that to
return thither denotes to fall into falsities, is evident.

8098. Verse 18. And God led. the peoj^le about hy the way of
the wilderness. That this signifies that under tlie Divine
auspices they were led to confirm the truths and goods of faith,
through temptations, appears from the signification of God led,
as denoting Providence (as above, no. 8093), or, what is the
same thing, the Divine auspices ; and from the signification of
the way of the 'wilderness, as denoting to undergo temptations,
thus to confirm the truths and goods of faith; for they are
confirmed through temptations. The ivilderness signifies where
it is uninhabited and uncultivated (no. 2708) ; in the spiritual
sense, where there is no good and truth, also where truth is
not yet conjoined with good ; thus the wilderness signifies the
state of those with whom the conjunction will be effected, and
because the conjunction can only be effected through tempta-
tions, these also are signified, when the number forty is added,
whether it be forty years, forty months, or forty days ; for
forty signifies temptations and their duration, whatever it may
])e (nos. 730, 862, 2272, 2273). These things are signified by
the wanderings of the sons of Israel in the wilderness forty
years ; the temptations also which they underwent are de-
scribed. That they were led into the wilderness that they
might undergo those temptations, and might thereby represent

CHAPTER XIII. 18. [8099.

them, is evident from these words in Moses : " Thou shalt
remember all the way by which Jehovah thy God hath led
thee these forty years in the wilderness, that He viiyht ajffiict thee,
that He might try thee, that He might know what is in thy
heart. He fed thee with manna in the wilderness, which thy
fathers knew not, that He might afflict thee, that He miglit try
thee, to do thee good in thy posterity" (Deut. viii. 2, 16). As
forty signifies temptations and their duration, and the wilder-
ness the state of those who undergo them, therefore also the
Lord, wheu He was tempted, M'ent out into the wilderness, and
was there forty days (Matt. iv. 1, 2, et seq. ; Luke iv. 1,2, et
seq. ; Mark i. 12, 13).

8099. That the Bed sea signifies the condemnation which
they were first to pass through, appears from the signification
of the lied sea, as denoting the hell where those are who are in
faith separate from charity, and in a life of evil ; and as the
Bed sea denotes hell, it also denotes condemnation. In regard
to the circumstance, that they were first to pass through con-
demnation, the case is this: Those who were of the spiritual
Church, and had been detained until the Lord's Coming in
the lower earth, and were there infested by those who were in
faith separate from charity (who have been treated of in the
preceding chapters), when they were delivered thence, were not
innnediately taken up into heaven, but were first brought into
another state of purification, which is that of temptations ; for
the truths and goods of faith cannot be either confirmed or
conjoined without temptations ; and before they were confirmed
and conjoined, they could not be raised into heaven. These
things were represented by the sons of Israel not being im-
mediately brought into the land of Canaan, but first into the
wilderness, where they remained for forty years, and in the
meantime underwent various temptations, which are treated of
in the books of Moses. In reference to the circumstance of
their first passing through the Red sea, by which is signified
the hell of those who are in faith separate and in a life of evil,
thus through the midst of condemnation, it is to be observed
that this hell is in front at a considerable depth below the hells
of adulterers, and extends considerably towards the left ; it is
separated from the hells of adulterers by waters like those of
a sea ; to the right there, but at a greater depth, are assembled
those who are in the truth of faith, but not in its good, who are
signified by the Philistines (see just above, no. 8096); but the
lower earth, where those are who are infested, is beneath the
sole of the foot, a little in front. Those who are delivered from
infestations are not led towards the right, for in that quarter
are those who are signified by the Philistines, but to the left,
through the midst of the hell above spoken of, and come out to
the left, where there is, as it were, a wilderness. I have twice

8100.] EXODUS.

been permitted to see that those who are released from infesta-
tions j)ass by this way. When tliey pass, they are so protected
by the Lord that the slightest evil cannot befall them, still less
any condemnation ; for they are encompassed with a column of
angels, among whom the Lord is present. This was represented

3 by the passage of the sons of Israel through the lied sea. This
also is meant by these words in Isaiah: " Awake, awake, put
on strength, 0 arm of Jehovah ! Is it not Thou that hath dried
up the sea, the waters of the great ahj/ss, that hath made the
depths of the sea a way for the redeemed to pass over ? "
(li. 9, 10). Here the arm of Jehovah denotes the Lord as to
the Divine Human ; the waters of the great aljyss, and the depths
of the sea, denote the hell where those are who are in faith
separate from charity and in a life of evil ; the waters like
those of a sea, beneath which they are, are falsities, for in the
other life falsities appear like dense and dark clouds, and also
like inundations of waters (nos. 739, 4423, 7307) ; the redeemed
who were to pass over are those who have been delivered by

4 the Lord. Again, in the same prophet : " Jehovah remembered
the days of antiquity, Moses, and His people. Where is he that
made them to come uii out of the sea, with the Shepherd of his
Hock ? where is he that put in the midst thereof the spirit of
his holiness?" (Ixiii. 11). In this prophetic declaration Moses
means the Lord, who is also the Shepherd of the flock; the
people, whom he made to come up out of the sea, mean those who

5 were delivered from condemnation. In Jeremiah: "At the
voice of their fall the earth trembled, at the cry the voice
thereof w^as heard in the lied sea" (xlix. 21); the Eed sea
denotes hell, for the subject there treated of is Edom and his
condemnation ; and it is said that the voice thereof was heard
from the Eed sea, when yet it was not they who were over-
whelmed in that sea, but the Egyptians ; hence it is evident
that the Bed sea signifies hell and condemnation ; Edom in the
above passage siguifies those who from the evil of self-love
reject the truths of doctrine, and embrace falsities (see no.
3322). From these considerations it may now appear what is
signified in the internal representative sense by the Eed sea,
by the passage of the sons of Israel, and by the overwhelming
of the Egyptians therein, which are treated of in the following
chapter.

8100. And. the sons of Israel went up equipped out of the land
of Egypt. That this signifies that they were released from a
state of infestations, and thereby prepared to undergo tempta-
tions, appears from the signification of going up equipped, as de-
noting that they were prepared, in the present case, to undergo
temptations, because they were led through the Eed sea into
the wilderness ; that the wilderness denotes a state of under-
going temptations, may be seen above (no. 8098) ; from the
26

CHAPTEE XIII. 18-20. [8101-8103,

representation of the sons of Israel, as denoting tliose who are
of the spiritual Church (see frequently above) ; and from the
signification of the land of Hgypt, as denoting a state of infesta-
tions (see no. 7278) ; to come vp thence denotes to be released
or delivered. From these considerations it is evident that, the
sons of Israel went vjJ cquiiypcd out of the land of Egypt, denotes
that they were released from a state of infestations, and thereby
prepared to undergo temptations. The difference between
temptations and infestations may be seen at no. 7474.

8101. Verse 19. And Moses took the hones of Joseph with
him ; because he had sti'aitly sworn the sons of Israel, saying,
God will surely visit you ; and ye shall cause my hones to go up

from hence with you.

And Moses took the hones of Joseph ivith him, signifies the re-
presentative of a Church, which was among them. Beca,use he
had straitly sworn the sons of Israel, saying, signifies a binding.
God will surely visit you, signifies when that last and first
[state] of the Church should come. And ye shall cause my
hones to go up from hence with you, signifies as above, the repre-
sentative of a Church which was among them, not the Church
which also is in the internal.

8102. It is needless to explain these words further, because
they have been before explained in Genesis (i. 24, 25), where
similar words occur (see nos. 6590, 6592).

[8102-^]. Verses 20-22. And they journeyed from Succoth,
and encamped in Etham, in the horder of the wilderness. And
Jehovah vjcnt hefore them, hy day in a pillar of a cloud, to lead
them, in the loay ; and hy night in a pillar of fire to give them
light, to go hy day and hy night. The pillar of the cloud did
not go away hy day, and the pillar of fire hy night, hefore the
people.

And they journeyed from Succoth, and encamped in Etham,
signifies the second state after they were delivered. In the
horder of the wilderness, signifies the first state of temptations.
And Jehovah we7it hefore them, signifies the Lord's continual
presence. By day in a pillar of a cloud, signifies that when
there was a state of enlightenment, it was moderated by an
obscuration of the truth. To lead them in the ivay, signifies the
Divine auspices. And hy niglit in a jjillar of fire to give them
light, signifies that when there was a state of obscuration, it
was moderated by enlightenment from good. To go hy day and
hy night, signifies life thus in each state. The pillar of the
cloud did not go aicay hy day, and the pillar of fire hy night,
hefore the peop)le, signifies that the Lord's presence was perpetual.

8103. Verse 20. Ayid they journeyed from Succoth, and en-
camped in Etham. This signifies a second state after they were
delivered, as appears from the consideration, that the journey-
ings and encampments of the sons of Israel, after they went

8104-8106.] EXODUS.

forth from Egypt, signify the spiritual states of those who have
been dehvered by the Lord (concerning which see above). The
changes of states are signified by their journeys from one place
to another, and the stations there; this second state by the
journeying from Succoth to Etham, because the first state was
signified by the journeying from Eameses to Succoth (no. 7972).
In the internal sense of the Word, also, journeyings signify
states and customs of life (see nos. 1293, 3335, 5605); and
encamjjmcnts, the classifications of truth and good, which relate
to life (no. 4236).

8104. That, in tlic harder of the, loildcrne^s, signifies the first
state of temptations, appears from the signification of a wilder-
ness, as denoting a state to undergo temptations (see above,
no. S098) ; and as that state commenced in the border of the
wilderness, therefore tlie border of the wilderness signifies the
first state.

8105. Verse 21. And Jehovah went before them. This
signifies the Lord's continual presence, as appears without
explanation ; that Jehovah is the Lord, may be seen above
(no. 8046).

8106. That, by day in a jnllar of a cloud, signifies that when
there was a state of enlightenment, it was moderated by an
obscuration of the truth, appears from the signification of by
day, or in the day, as denoting in a state of enlightenment ; for
the times of the day — morning, noon, evening, and night —
correspond to the enlightenment of intelligence and wisdom in
the other life (nos. 5672, 5962, 6110) ; hence day denotes a state
of enlightenment or of clear perception, and night a state of
non-enlightenment or of obscure perception (no. 7680); and
from the signification of a cloud, as denoting an obscuration of
the truth, because a cloud takes away the brightness of the

• light from the sun, and also moderates it. Throughout the
Word it is said, that Jehovah appeared in a cloud, and that He
was girded with a cloud, also that there was a cloud beneath
His feet; in which, passages a cloud means an obscuration of
the truth, specifically, the literal sense of the Word ; for this
sense, in respect to the internal sense, is an obscuration of the
truth (see preface to Genesis xviii. ; also nos. 4391, 5922, 6343,
6752) ; this was signified by the cloud, when the Lord appeared
to Peter, James, and John in glory (Luke ix. 34) ; when to the
people from Mount Sinai, and when to Moses upon his going
in to Him there (Exod. xix. 9 ; xx. 18 ; xxiv. 15-18 ; xxxiv. 5);
and also by the Lord's so often saying that He would come in
the clouds of heaven (Matt. xxiv. 30 ; xxvi. 63, 64 ; Mark xiii.

! 26 ; xiv. 61, 62 ; Luke xxi. 27). The literal sense of the Word
is called a cloud, because the internal sense, which is called
glory, cannot be comprehended by any one that is not regener-
ate, and in such case is not enlightened. If the internal sense
28

CHArTEPt XIII. 21. [8107-8109.

of the Word, or the Divine Truth in its glory, were presented
to an unregenerate man, it would be like thick darkness, in
which he would see nothing at all, and by which he would be
blinded, that is, he would believe nothing. From these con-
siderations it may appear that a cloud hy day signifies an
obscuration of the truth ; and where the Word is treated of,
the literal sense. It is said, in a pillar of a clotid and of fire ^ 4
because a pillar signifies a column which supports (as in
Jer. i. 18 ; Psalm Ixxv. 3 ; Apoc. iii. 12 ; Job ix. 6) ; and it is
said of the Natural, because the Natural is like a support or
base to the Spiritual ; for the Spiritual closes in the Natural,
and there rests : hence it is that the feet of the angel cominc;
down from heaven appeared IWq jnllars of fire (Apoc. x. 1) ; for
the feet signify the Natural (nos. 2162,3147, 3761, 3986, 4280,
4938-4952, 5327, 5328).

8107. To lead them, in the way. This signifies the Divine
auspices, as appears from the signification of to lead in the way,
when said of Jehovah, as denoting Providence and the Divine
auspices (see nos. 8093, 8098).

8108. And hy night in a piillar of fire, to give them light.
That this signifies that when there was a state of obscuration
it was moderated by enlightenment from good, appears from
the signification of night, as denoting a state of obscurity (see
nos. 1712, 6000); from the signification of fire, as denoting the
good of love (see nos. 934, 4906, 5215, 6314, 6832, 6834, 6849,
7324, 7852) ; and from the signification of to give light, as
denoting enlightenment. The reason why Jehovah or the Lord
appeared or went before them in a pillar of a cloud by day, and
in a pillar of fire by night, was because those things represented
the states of heaven ; for in heaven there are perpetual varia-
tions and changes of state, for the angels are continually per-
fecting, which cannot be at all effected without perpetual
changes of states : in general those variations and changes re-
semble the alterations of times in the world, as of the seasons
of the year, spring, sunmier, autumn, winter, and then again
spring ; and as of the times of the day, morning, noon, evening,
night, and then again morning. When it is morning and noon
there, they have enlightenment of the understanding from the
Lord, but then the enlightenment is moderated by an obscura-
tion of the truth, as by a cloud ; and when it is evening and
night there, they have obscurity of the understanding, but
this is moderated by the Lord by the good of love, as by a fire
which gives light. These are the things which are represented
by the pillar of a cloud hy day, and the pillar of fire hy night,
attendant on the sons of Israel in the wilderness.

8109. That, to go hy day and hy 7iight, signifies life in each
state, appears from the signification of to go and to journey, as
denoting to live (see nos. 3335, 3690, 4882, 5493, 5605) ; and

8110-8113.] EXODUS.

from the signification of day as denoting a state of enlighten-
ment ; and of night as denoting a state of obscurity (see just
above, nos. 8106, 8108); thus both states.

8110. Verse 22. The 2}illa>' of the cloud did not go away hy
day, and the pillar of fire hy night, before the people. That this
signifies that the Lord's presence was perpetual, is manifest
from what has just been explained ; for so the angels, with the
Lord in their midst, appeared before the people.

Continuation concerning the Spirits and Inhabitants of
THE Planet Jupiter.

8111. By lo7ig-conti7iucd intercourse with the spirits of the
planet Jupiter, %t became manifest to me that they are better dis-
posed than the spirits of several other planets ; their manner of
approach, their stay with me, and their influx at the time, were
inexpressibly gentle and sweet. Goodness of disposition 'manifests
itself in the other life by gentleness and sweetness ; these qualities
might very clearly be distinguished from the gentleness and sweet-
ness of the good spirits of our earth.

8112. When there is any slight disagreement among them, there
appears to them as it ivere a slender bright irradiatioii, like that
of lightning, or a little xoreath, in ivhich are glittering stars :
these are signs of disagreement ; but the disagreement among
them is quickly adjusted. When the stars glitter, and at the
same time vmnder, it is no good sign ; but glittering fixed stars
are a good sign.

8113. / became conscious of the p)rcsence of the spirits of
Jupiter not only from the gentleness and siueetness of their ap-
proach and influx, but also from the circumstance, that for the
most part their influx tvas into the face, to ivhich they communi-
cated a smiling cheerfulness, and this continually during their
presence. I was told that they communicate such cheerfuhiess to
the countenances of the inhahitants of their earth, for they wish to
inspire them with tranqiLilHty and delight of heart. The tranquil-
lity and delight with which they inspired me, sensibly filled my
breast and heart ; on this occasion there was a removal of the
desires and anxieties concerning the future, which induce what is
xintranquil and undelightful, and excite in the mind various com-
motions which agitate it: hence I became acquainted with the
quality of the life of the inhabitants of the planet Jupiter. They
told me that they do not fear death, except in a slight degree on
account of the loss of their vjives and children, because they know
of a certainty that the death of the body is a continuation of life,
and that afterwards they become more happy.

CHAPTER XIII. [8114-81 18.

8114. I perceived that they had a state of hapioiness still more
interior, and that they were siisecptihle of receiving a state of
happiness again more interior : this is perceived by the circnm-
stance of their interiors not being closed, hut open to the Lord ;
for the more open the interiors are, the more susceptible are they
of receiving Divine Good and happiness. It is otherwise with
those who do not live in the order of heaven : with such the in-
teriors are closed, and the exteriors open to hell ; whence flow in
contempt of others, hatred, 7'cvenge, and cruelty, ivhich are delight-
ful to them, in opposition to those tvho do not pay respect to them,
or favour their desires.

8115. The spirits of the planet Jupiter cannot be together with
the spirits of our earth, because the latter arc of an entirely differ-
ent genius, and d.o not love the dAight of tranquillity like the
former. They iverc surp)rised when they heard, that those from
our earth tvho become angels, are of an entirely different character,
and retain scarcely anything similar to their state when they
were spirits. In order that they might knouj that such was the
case, there came choirs, consisting of angels from our earth one
after another from heaven. Choirs consist of several together,
who think, speak, and act in unity, in a continual series : the
celebration of the Lord in the heavens is generally effected by
choirs {concerning which see nos. 1648, 1649, 2595, 2596, 3350,
5182). Those choirs gave so much delight to the spirits of Jupiter
who were attendant upon me, that they seemed to themselves to be
transported into heaven. This glorification by choirs co7itinued
about an hour. I tvas made sensible of their delights, tvhich they
thence received, and ivhich were communicated to me. They said
that they vjould tell this to their associates who were elsewhere.

8116. They related that the number of people in the region of
the planet which they inhabited, ivas as great as it could support ;
that the earth was fruitful, and abounded vMh all things ; and
that the inhcdjitants desired nothing more than what related to
the necessities of life ; and that hence the number of the people
was so great.

8117. They related further, that they are distinguished into
nations, families, and houses, and that they all dwell separately
with their own people ; and that their intercourse is mostly con-
fined to their connections ; cdso that in no case does any one desire
the goods of another ; and that neither does it enter into their
minds to approptricdc anything to themselves, still less to attack
and plunder, which they regard as highly criminal, contrary to
human nature, and dreadful. When I was about to tell them
that in this earth there are ivars, depredations, and murders,
they instantly turned away and were unwilling to hear it.

8118. I have been told by the angels, that the most ancient
people on this earth dwelt in a similar manner, being distinguished
into nations, families, and houses, and that they were all content

8119.] EXODUS.

with their own goods ; and that to grow rich from the goods of
others, and to have dominion, were at that time entirely unhnoum.
On this account the ancient times, and esiiccially the most ancient,
were more acceptable to the Lord than succeeding times ; and as
such was the state of the world, innocence also then reigned in
union with wisdom. Every one then did what u'as good from,
good, and what was just from justice : to do what is good and
just with a view to self honour, or for the sake of gain, was a
thing unknown to them : at the same time they said, nothing but
what was true, and this not so much from truth, as from good,
that is, not from a divided intellect, but from a united will.
Such were the ancient times, wherefore angels could then have
intercourse with men, and lead their minds almost apart from
things corporeal loith them into heaven, and conduct them through
the heavenly societies, and shew them the magnificence and. happi-
ness ahoundiyig there, and likewise communicate to them their
happiness and delights. These times were also knoivn to ancient
W7'iters, who called them the golden and also the Saturnian ages.

2 The reason why those times were such, ivas, as we have said,
because they lived distinguished into nations, the nations into
families, and the families into houses, and each house dwelt by
itself ; and because it then never entered into any one's mind,
to take possession of anothei^'s inheritance, and thence to acquire
wealth and pov)er. Self-love and the love of the world were then
unknown ; and every one from his heart rejoiced at his own, and

3 not less at another's prosperity. But in succeeding times this
scene was changed and totally reversed, when the lust of pfoioer
and of possessing the goods of others seized the mind : then man-
kind, for the sake of self-defence, gathered together into kingdoms
and empires; and as the kuvs of charity and conscience which
were inscribed on their hearts, ceased to operate, it became neces-
sary to enact laios to restrain violence, and to propose honours and
gains as rewards, and the privations thereof as punishments.

When the state of the world was thus changed, heaven itself with-
drew from ma7i, and this more and more, even to the present
times, when it is no longer knoivn whether there is a heaven, con-
sequently whether there is a hell, yea, when even their existence
is denied. These observations are made, in order by the parallel
to shew the qiiality of the state of those who are in the planet
Jupiter, and whence come their good disposition and their wisdom
{concerning which more vjill be seen in what follows).

8119. The continuation respecting the spirits and inhabitants
of the planet Jupiter will be found at the close of the following
chapter.

EXODUS.

CHAPTER FOUETEENTH.

THE DOCTRINE OF CHAKITY.

8120. It is commonly believed that charity towards the
neighbour consists in giving to the poor, relieving the needy,
and doing good to every one ; nevertheless genuine charity
consists in acting prudently, and with a view to the promotion
of good. Whoever relieves a poor or needy villain does evil to
his neighbour through him ; for by the relief which he affords
him, he confirms him in evil, and supplies him with the means
of doing evil to others ; it is otherwise with him who gives
assistance to the good.

8121. But charity towards the neighbour extends much
farther than to the poor and needy. Charity towards the
neighbour consists in doing what is right in every work, and
what is due in every office. If a judge does what is just for the
sake of what is just, he practises charity towards his neighbour ;
if he punishes the guilty, and acquits the innocent, he practises
charity towards his neighbour; for thus he provides for the
good of his fellow-citizens, his country, and also of the Lord's
kingdom ; by doing what is just for the sake of what is just, he
provides for the Lord's kingdom ; by acquitting the innocent,
for his fellow-citizens ; and by punishing the guilty, for his
country. The priest who teaches truth and leads to good for
the sake of truth and good, practises charity ; but he who does
so for the sake of himself and the world, does not practise
charity, because he does not love his neighbour, but himself.

8122. The case is the same in all other instances, whether
men be in any employment or not ; as with children towards
their parents, and parents towards their children ; with servants
towards their masters, and masters towards their servants ; with
subjects towards their king, and a king towards his subjects :
in these cases whoever does his duty because it is his duty, and
what is just because it is just, practises charity.

8123. The reason why such things are included in charity
towards the neighbour is, because every man is a neighbour, but

VOL. X. c 33

8124] EXODUS.

in a different manner, no. 6818 ; a society, less and greater, is
a nearer neighbour, nos. 6819, 6820 ; a man's country is a still
nearer neighbour, nos. 6819, 6821 ; the Church still nearer, nos.
6819, 6822 ; the kingdom of the Lord still nearer, nos. 6819,
6823 ; and the Lord the nearest of all, nos. 6819, 6824; in a
universal sense the good which proceeds from the Lord is a
neighbour, nos. 6706, 6711, consequently also what is just and
right. Therefore he who does any good whatever for the sake
of good, and what is just for the sake of justice, loves his
neighbour, and practises charity ; for he acts from the love of
good and justice, and thus from the love of those who are in
good and justice : but he that does what is unjust for the sake
of any gain whatever, hates his neighbour.

8124. He that is in charity towards his neighbour from an
internal affection, is a charity towards his neighbour in every-
thing which he thinks and speaks, and which he wills and does ;
it may, indeed, be said that a man or an angel, when good is
his neighbour, is a charity as to his interiors. So comprehen-
sive is charity towards the neighbour.

CHAPTEE XIV.

1. And Jehovah spake unto Moses, saying,

2. Speak unto the sons of Israel ; and let them return and
encamp before Pi-hiroth, between Migdol and the sea, before
Baal-zephon : ye shall encamp over against it near the sea.

3. And Pharaoh will say concerning the sous of Israel, They
are entangled in the land ; the wilderness hath closed upon them.

4. And I will harden the heart of Pharaoh, and he will
follow after them ; and I will be glorified upon Pharaoh, and
on all his army ; and the Egyptians shall know that I am
Jehovah. And they did so.

5. And it was told the king of Egypt that the people fled ;
and the heart of Pharaoh and of his servants was turned against
the people, and they said. What is this we have done, that we
have sent away Israel from serving us ?

6. And he harnessed his chariot, and took his people with him.

7. And he took six hundred chosen chariots, and all the
chariots of Egypt ; and tertian-leaders were over them all.

8. And Jehovah hardened the heart of Pharaoh king of
Egypt, and he followed after the sons of Israel ; and the sons
of Israel went forth with a high hand.

9. And the Egyptians followed after them, and overtook
them encamping near the sea ; all the horses of the chariots of
Pharaoh, and his horsemen, and his army, near Pi-hiroth before
Baal-zephon.

10. And Pharaoh drew nigh; and the sons of Israel lifted

CHAPTER XIV.

up their e_yes, and behold the Egyptian journeying after them ;
and they feared exceedingly ; and the sons of Israel cried to
Jehovah.

11. And they said to Moses, Were there no graves in Egypt,
that thou hast taken us to die in the wilderness ? what is this
thou hast done to us, to bring us forth out of Egypt ?

12. Is not this the word that we spake to thee in Egypt,
saying, Leave us alone, and let us serve the Egyptians ; because
it is better for us to serve the Egyptians than that we should
die in the wilderness ?

13. And Moses said unto the people, Fear ye not ; stand still,
and see the salvation of Jehovah, which He will do for you to-
day ; for the Egyptians whom ye see to-day, ye shall not see
them again any more, even for an age.

14. Jehovah will fight for you, and ye shall hold your
peace.

15. And Jehovah said unto Moses, Why criest thou unto
Me ? speak unto the sons of Israel, and let them journey.

16. And take thou thy staff, and stretch out thy hand over
the sea, and cut it asunder ; and the sons of Israel shall come
into the midst of the sea on the dry [ground].

17. And I, behold I harden the heart of the Egyptians, and
they will come after them ; and I will be glorified upon Pharaoh,
and on all his army, on his chariots, and on his horsemen.

18. x4.nd the Egyptians shall know that I am Jehovapi, in
My being glorified upon Pharaoh, on his chariots, and on his
horsemen.

19. And the angel of God, marching before the camp of
Israel, journeyed, and went behind them ; and the pillar of the
cloud journeyed from before them, and stood behind them.

20. And it came between the camp of the Egyptians and
the camp of Israel ; and it was a cloud and darkness [to those],
and it illuminated the night [to these], and the former did not
come near the latter the whole night.

21. And Moses stretched out his hand over the sea ; and
Jehovah caused the sea to depart by a strong east wind the
whole night, and made the sea dry [ground] ; and the waters
were cut asunder.

22. And the sons of Israel came into the midst of the sea on
dry [ground] ; and the waters were a wall unto them on their
right hand and on their left.

23. And the Egyptians followed, and came after them, all
the horses of Pharaoh, his chariots, and his horsemen, to the
midst of the sea.

24 And it came to pass in the morning watch, that Jehovah
looked to the camp of the Egyptians in the pillar of fire and of
the cloud, and troubled the camp of the Egyptians.

25. And He removed the wheel of his chariots, and led it in

8125, 8126.] EXODUS.

heaviness; and the Egyptian said, I will fly before Israel,
because Jehovah fights for them against the Egyptians.

26. And Jehovah said unto Moses, Stretch out thy hand
over the sea, and let the waters return upon the Egyptians,
upon his chariots, and upon his horsemen.

27. And Moses stretched out his hand over the sea, and the
sea returned at the dawning of the morning to the strength of
its flowing ; and the Egyptians fled to meet it ; and Jehovah
overthrew the Egyptians in the midst of the sea.

28. And the waters returned, and covered the chariots and
the horsemen, and all the army of Pharaoh, coming after them
into the sea, there was not left even one of them.

29. And the sons of Israel went on dry [ground] in the
midst of the sea; and the waters were a wall unto them on
their right hand and on their left.

30. And Jehovah saved Israel on this day out of the hand of
the Egyptians ; and Israel saw the Egyptians dead on the sea shore.

31. And Israel saw the great hand which Jehovah exercised
upon the Egyptians ; and the people feared Jehovah, and
believed in Jehovah, and in Moses, His servant.

THE CONTENTS.

8125. This chapter, in the internal sense, treats of the first
temptation of those who are of the spiritual Church, and of
their being led through the midst of hell, also of their being
protected then by the Lord ; it also treats of the immersion
of those who were in faith separate from charity in hell
where there are falsities from evils. Those who are of the
spiritual Church are represented by the sons of Israel ; those
who are in faith separate from charity, by the Egyptians ; the
first temptation is described by the murmuring of the sons of
Israel when they saw the army of Pharaoh ; hell is signified by
the Pted sea, through which the sons of Israel were safely led,
and in which the Egyptians were immersed ; falsities from evils
are signified by the waters which covered the latter.

THE INTEPtNAL SENSE.

8126. Verses 1-4. And Jehovah spake unto Moses, saying.
Speak unto the sons of Israel ; and let them return and encamp
hefore Pi-hiroth, between Migdol and the sea, heforc Baal-zephon ;
ye shall encamp over against it near the sea. And Pharaoh will
say concerning the sons of Israel, They are entangled in the land ;
the wilderness hath closed upon them. And I ivill harden the
36

CHAPTER XIV. 1. [8127.

I vnll he

heart of Pharaoh, and he ^oill follow after them; and I will he
Ih^^^^^^ and on all his army ; and the Egyi^ans

shall hwv: that I am Jehovah And they d^dso

And Jehovah spake unto Moses, saying, signifies instriictiori
from he Divine by Divine Truth : Speak unto the sons of Israel
sirifies Ue influx of Divine Truth among those who are of
the spTritual Church : and let them return, signifies tha they
were not et prepared: and lei them eneamp before Pi-Uroth,
IZlTuMolall the sea, before Baal-zephon, signifies the be-
trg of a state to undergo temptations: ^^ ^^^«^ f^/^Xf^^^
aaainstit near the sea, signifies that hence comes the influx of
?emptation and Pharaoh will say eoneermwj the sons of Israel,
si "mfies t e thought of those who are in condemnation concern-
f he^^^^^^^^^^^ who are of the spiritual Church : they are

7ntanakdin the land, signifies that they are perplexed as to the
thS of the Church': the wilderness hath fsed upon them, ^^^^^^
fies fhat obscurity has seized them : and I ?-^^^j-"^^^^^^^^^
of Pharaoh, signifies that those who are m falsities from evii
would still persist: and he mil follow after them, signifies that
hey would still attempt to subdue them : -^/ ^^^^f [f ^^
signifies that they would see a Divme eftect from the Lords
Sfvte Human i/the dispersion of falsity : onPkar^^ and on
all /us arm^/, signifies the overwhelimng of those who a^^^
falsities from e "il in hell, and the closing-up there by falsities
as i by waters : and the Egyptians shall know that lam Jeh ovah
Unifies that hence it will be known that the Lord is the only
God • a7i(^ ^/t«/ f^^f^ so, signifies obedience.

8197 Verse 1. Thk And Jehovah spake unto Moses, saying,
sicm fie; instruction from the Divine by Divine Truth appears
frmn the signification of Jehovah spake and said, when con-
cerning thos^e things which shall be done and i^^j;^^ ^^ p^ss as
denoting instruction from the Diyme (see nos 7186, 7241 7-b/
7304, 7380, 7517): and from the representation of Ifos.s as
denoting the Lord as to Divine Truth (see nos. 672o, 67o2, b7 /I
6827, 7010, 7014, 7089, 7382). The reason why it is said 6.y
Divine Truth is, because Moses, who represented Divine iruth,
fpake to the people; the Divine Himself does no immediately
instruct and speak with men, and not even with angels, but
mediately by Divine Truth (no. 7009). Th s is meant by the
Lord's w'ordlin John: ''No one hath seen God -t^V-^'^^
only -begotten Son who is in the bosom, of the Fathei , He hath
brought Him forth to viero^' (i. 18 ; v. 37) ; ^^- .-^^"^^^^^^^^^^^^^
uieans the Lord as to Divine Truth; rom t^is .also the Lord
calls Himself the Son of Man (nos 2628, 280o, 2813, 3/04)
The Lord, also, when in the world, was Divme Truth but
afterwards, when He was glorified, He became even as to t e
Human Divine Good, from which then proceeded Divme iiuth,
which is the Spirit of Truth or the Holy Spirit.

8128-8131.] EXODUS.

8128. Verse 2. That, Speak unto the sons of Israel, signifies
the influx of Divine Truth among those who are of the spiritual
Church, appears from the signification of to speak, as denoting
influx (see nos. 2951, 5481, 5797, 7270) ; and from the repre-
sentation of the sons of Israel, as denoting those who are of the
spiritual Church (see nos. 6426, 6637, 6862, 6868, 7035, 7062,
7198, 7201, 7215, 7223). The reason ^vhy to speak denotes
influx is, because, in the internal representative sense, Moses
denotes Divine Truth, and Divine Truth comes into perception
and thought by influx; thought from perception, is internal
speech, to which external speech corresponds ; therefore, in
the internal sense, the former is meant by the latter.

8129. That, and let them return, signifies that they were
not yet prepared, appears from the signification of to return,
namely, /ro77i the way of the land of the Fhilistines to the way
of the 'wilder7iess at the Red sea, as denoting that they were not
yet prepared for introduction into heaven, which is signified
by their entrance into the land of Canaan. How it is, that to
return denotes that they were not prepared, may be manifest
from what was explained and shewn at verse 18 of the fore-
going chapter (nos. 8098, 8099); namely, that they could not be
introduced into heaven until they had undergone temptations,
and the Lord had thereby confirmed truths and goods, and had
conjoined them ; this is here meant by their being prepared.

8130. That, and let them encamp Icfore Pi-hiroth, between
Migdol and the sea, before Baal-zephon, signifies the beginning
of a state to undergo temptations, appears from the significa-
tion of to encamp, as denoting the orderly arrangement of truth
and good (see nos. 4236, 8103) ; in the present case to undergo
temptations. This state is what is signified by the places at
which they were to encamp. That this state is signified, is
evident in what follows from the circumstance that Pharaoh
with his army afterwards pitched his camp there, and that at
the sight of them the sons of Israel became exceedingly anxious,
by which the first state of temptations is signified (as may be
seen in what follows at verses 9-12).

8131. That, ye shall encamp over against it near the sea,
signifies that hence comes the influx of temptation, appears
from the signification of over against it, as denoting near to so
as to be in sight, in the internal sense that hence was influx ;
from the signification of to encamp, as denoting the orderly
arrangement of truth and good to undergo temptations (as just
above, no. 8130); and from the signification of the Red sea,
as denoting hell, where are falsities from evils (see no. 8099).
How it is to be understood that hence was the influx of tempta-
tion, shall be briefly explained. The temptations which affect
man are spiritual combats between evil and good spirits ; which
combats are from and concerning those things which he had

CHAPTER XIV. 2, 3. [8132-8134.

done and thought, which are in his memory ; the evil spirits
accuse and assault him, whereas the good excuse and defend
him ; those combats appear as in the man ; for the things
which flow in from the spiritual world attendant on man, are
presented to him, not as coming from thence, but as being in
himself (as may be seen in nos.^741, 751, 761, 1820, 3927, 4249,
4307, 4572, 5036, 6657, 6666). The case is the same with
spirits when they undergo temptations ; in this case their
interiors, that is, their truths and goods, are previously arranged
by the Lord in such a state, that by immediate influx from
Himself, and mediate through heaven, the falsities and evils
from the hells may be resisted, and thereby he that is in
temptation may be defended. When a man is tempted he is
also near h(ill, especially near this hell, which is signified by
the Red sea ; for in it are those who have been in the know-
ledge of truth, but in a life of evil, and hence in falsities from
evil ; from the hells, by means of spirits, those things flow in
which occasion anxiety to man in temptations. From these
considerations it may be manifest what is meant by the influx
of temptation from hell, which is signified by their encamping
over against it, near the Eed sea.

8132. Verse 3. That, And Pharaoh will say concerning the
sons of Israel, signifies the thought of those who are in con-
demnation concerning the state of those wlio are of the spiritual
Church, appears from the signification of to say, as denoting
thought (see nos. 7094, 7107, 7244, 7937); from the repre-
sentation of Pharaoh, as denoting those who infest by falsities
(see nos. 7107, 7110, 7126, 7142, 7220, 7228, 7317); in the
present case, those who are in a state of condemnation, that is,
in mere falsities from evil ; for those who are merely in these
falsities are in condemnation ; this state is signified by Pharaoh
and the Egyptians, after the first-born were slain in Egypt, for
the slaying of the first-born signifies condemnation (nos. 7766,
7778) ; and from the representation of the sons of Israel, as
denoting those who are of the spiritual Church (see just above,
no. 8128).

8133. That, They are entangled in the land, signifies that
they are perplexed as to the things of the Church, appears from
the signification of to he entangled, as denoting to be intwisted,
thus perplexed (see no. 2831) ; and from the signification of
the land, as denoting the things of the Church ; that land
denotes the Church, may be seen in no. 8011.

8134. That, the wilderness hath closed upon them, signifies
that obscurity has seized them, appears from the signification
of to close upon them, when it is said of the obscurity which is
signified by the wilderness, as denoting to seize upon the whole
of them ; and from the signification of a wilderness, as denoting
tlie obscuration of faith (see no. 7313).

8135-8137.] EXODUS.

8135. Verse 4. That, Aiid Twill harden the heart of Pharaoh,
signifies that those who are in falsities from evil would still
persist, appears from the signification of to harden, as denoting
to persist (see nos. 7272, 7300, 7305) ; and from the repre-
sentation of Pharaoh, as denoting those who are in falsities
from evil ; or, what is the same thing, who are in condemna-
tion (as above, no. 8132). It is said the heart of Pharaoh,
because the heart, in the genuine sense, signifies the good of
heavenly love (nos. 3313,"3635, 3883-3896, 7542); hence, in
the opposite sense, evil. In the present case, the evil of those
who have been in the knowledge of faith and in a life of evil.

8136. Tliat, and he will follow after them, signifies that they
would still attempt to subdue them, appears from the significa-
tion of to folloiv after them, as denoting to attempt to subjugate ;
for their intention in following them was that they might
reduce them to a state of servitude ; and to serve, when spoken
of the Egyptians, signifies the intention of subjugating (nos.
6666, 6670, 6671).

8137. That, and I will he glorified, signifies that they would
see a Divine effect from the Lord's Divine Human in the disper-
sion of falsity, appears from the signification of to he glorified,
when spoken of Jehovah or the Lord, as denoting a Divine
eftect, in the present case from His Divine Human, because
the Lord, by coming into the world and assuming the Human,
and making this Divine, cast into the hells all evils and
falsities, and reduced the heavens to order, and also delivered
those who were of the spiritual Church from condemnation (as
may be seen in nos. 6854, 6914, 7091, 7828, 7932, 8018). This
is the general signification of to he glorified ; but in the present
case it signifies that those who infested the well-disposed were
cast into hell, and were there encompassed by falsities as by
the waters of the sea, and this as a Divine effect simply from
the Lord's presence. That this matter may be better under-
stood, it may be expedient further to explain it. There are as
many hells as there are genera and species of evils ; every hell
is separated from another, as by mists, clouds, or waters. Evils
and falsities, in the other life, appear before the eyes of spirits
as mists and clouds, and also as waters ; the falsities from the
evils of those who have been of the spiritual Church and have
lived wickedly, as waters ; but the falsities from the evils of
those who have been of the celestial Church, as mists. Those
who are in the hells appear encompassed with such things, in
all cases with a difference as to quantity and quality, density
and rarity, thick darkness and obscurity, according to the genus
and species of falsity from evil. The hell where those are who
have lived in faith separate from charity, and in a life of evil,
is encompassed as by the waters of the sea ; the falsities of evil
do not indeed appear as waters to those who are there, but to

CHAPTER XIV. 4. [8138, 8139.

those who look from outside ; over the sea where those are, are
the hells of adulterers. The reason why they are above is,
because, in the internal sense, adulteries relate to the adultera-
tions of good, and the consequent perversions of truth ; thus
they are evils from which are falsities contrary to the truths
and goods of faith (nos. 2466, 2729, 3399). Such falsities
belong to those who are in the hell beneath, and have lived
contrary to the truth of the Church, and have altogether made
light of its good, and in consequence thereof have also adul-
terated and perverted everything which is said in the Word,
about good, that is, about charity towards the neighbour and
love to God. Glorification upon Pharaoh and on his army
means, in the present case, being overwhelmed in that hell,
and encompassed by waters like those of a sea, simply from
the Lord's presence (as was said above) ; for the evil shun the
Lord's presence, that is, the presence of the good and truth
which are from Him, feeling horror and torment at the mere
approach thereof, and also from that presence they are encom-
passed by their own evils and falsities, for in such case they
burst forth from them ; and they encompass them and inter-
pose, lest the Divine should flow in, and they should be
tormented by it. This is the Divine effect, which is here
signified by glorification upon Pharaoh and on his army. As
was said above, this effect is from the Lord's Divine Human,
because by the Lord's Coming into the world, and assuming
the Human, and making this Divine, He cast all falsities and
evils into hell, and reduced truths and goods in the heavens
to order, and delivered from condemnation those who were of
the spiritual Church.

8138. That, it-pon Pharaoh and on all his army, signifies the
overwhelming of those who are in falsities from evil in hell, and
the closing up there by falsities as if by waters, appears from
what has been related just above (no. 8137) ; namely, that by
Pharaoh and also by Ids army are signified those who have been
cast into hell ; by Pharaoh those who are in falsities from evil,
and by his army the falsities themselves. Armies denote truths
from good (see nos. 3448, 7236, 7988), and hence in the oppo-
site sense falsities from evil (no. 3448). It is said a closing
up by falsities, as if by waters, because falsities from evil,
such as are the falsities of those of the Church who have been
in faith separate and in a life of evil, appear there as waters
(no. 8137); hence also it is that inundations of water signify
vastations of truth, and the waters falsities (nos. 705, 739, 756,
6346, 6853, 7307).

8139. That, and the Egyptians shall Jcnotv that I am Jehovah,
signifies that hence it will be known that the Lord is the only
God, appears from what was explained at nos. 7401, 7444, 7544,
7598, 7636, where similar expressions occur.

8140-8142.] EXODUS.

8140. And they did so, signifies obedience, as appears without
explanation.

8141. Verses 5-9. And it was told the king of Egypt that
the people fied ; and the heart of Pharaoh and of his servants was
tamed against the people, and they said, What is this we have
done, that we have sent away Israel from serving us? And he
harnessed his chariot, and took his people vnth him. And he
took six hundred chosen chariots, and all the chariots of Egypt ;
and tertian -leaders were over them all. And Jehovah hardened
the heart of Pharaoh king of Egypt, and he folloioed after the
sons of Israel ; and the sons of Israel tvent forth with a high
hand. And the Egyptians followed after them, and overtook
them encamping near the sea; all the horses of the chariots of
Pharaoh, and his horsemen, and his army, near Pi-hiroth before
Baal-zcphon.

And it was told the king of Egypt that the people fled, sig-
nifies the thought of those who were in mere falsities from
evil, that they were altogether separated : and the heart
of Pharaoh and of his servants was turned against the people,
signifies a change of state into evil with those who were in
falsities from evil : and they said. What is this we have done ?
signifies chiding : that we have sent away Israel from serving us,
signifies that they have relinquished and have not subjugated :
and he harnessed his chariot, signifies the doctrine of falsity,
which is that of faith separate in general : and took his people
with him, signifies with each and every falsity : a^id he took six
hundred chosen chariots, signifies each and every one of the
doctrinals of falsity which are of faith separate, in their order :
and all the chariots of Egypt, signifies also the doctrinals of
falsity which are serviceable to them : and tertian-leaders were
over thrni all, signifies reduced into order under general [heads] :
and Jehovah hardc7ied the heart of Pharaoh king of Egypt,
signifies obstinacy from the falsity which is from evil : and he
followed after the sons of Israel, signifies the attempt to subju-
gate those who were in faith conjoined to charity : and the sons
of Israel went forth ivith a high hand, signifies when yet, by the
Divine power, they were free from their attempt to subjugate
them : and the Egypitians p^ursued after them, signifies the effect
from the attempt to subjugate them by those who were in
falsities from evil : and overtook them encamping near the sea,
signifies communication around the region of hell where
falsities from evil exist : all the horses of the chariots of Pharaoh,
and his horsemen, and his army, signify all things of falsity
from the intellectual part perverted : near Pi-hiroth before
Baal-zephon, signifies whence there was communication, and
thence the beginning of a state of undergoing temptations.

8142. Verse 5. A^id it was told the king of Egypt that the
people fled. That this signifies the thought of those who were

CHAPTER XIV. 5, 6. [8143-8146.

in mere falsities from evil, that they were completely separated,
appears from the signification of to tell any one, as denoting to
think and reflect (see nos. 2862, 5508) ; from the representation
of Pharaoh, as denoting those who are in falsities from evils
(see above, nos. 8132, 8135) ; who, when he is called king
of Egypt, denotes those who are in mere falsities (nos. 7220,
7228) ; for a king signifies truths (nos. 1072, 2015, 2069, 4575,
4581, 4966, 5044, 6148) ; hence, in the opposite sense, falsities ;
and from the signification of to flee, as denoting to be separated.

8143. And the heart of Pharaoh and of his servants vms
turned against the jpeople. That this signifies a change of state
into evil with those who are in falsities from evil, appears from
the signification of the heart's being turned, as denoting a
change of state into evil : that to be turned, denotes to be
changed, in the present case as to the mind [animus\ thus, as
to the state, is evident ; and that the heart denotes evil may be
seen above (no. 8135); from the representation o{ Pharaoh, as
denoting those who are in falsities from evil (see above, no.
8132); from the signification of servants, as denoting those who
are of a lower station, and who minister, consequently all who
are in falsities from evil (no. 7396) ; and from the representa-
tion of the sons of Israel, as denoting those who are of the
spiritual Church. Hence it is evident, that by, the heart of
Pharaoh and of his servants was turned against the peojjle, is
signified a change of state into evil with all those who are in
falsities from evil against those who are of the spiritual Church.

8144. And, they said. What is this we have done ? That this
signifies a chiding obviously of themselves, appears without
explanation.

8145. That we have sent away Israel from serving us. That
this signifies that they have abandoned and have not subjugated,
appears from the signification of to send atvay, as denoting to
abandon ; and from the signification oifrom serving them, when
spoken of the sons of Israel by the Egyptians, as denoting
from assaulting by falsities, and infesting (see nos. 7120, 7129) ;
and from subjugating thereby (nos. 6666, 6670, 6671).

8146. Verse 6. And he harnessed his chariot. That this
signifies the doctrine of falsity of faith separate in general,
appears from the signification of a chariot, as denoting doctrine
(see nos. 2760, 5321, 5945) ; here the doctrine of falsity, which
is of faith separate, because it is the chariot of Pharaoh, and
Pharaoh represents the falsities which are of faith separate;
for those who are in faith separate from charity, and at the
same time in a life of evil, must needs be in falsities (no. 8094).
The subject treated of in what follows is the gathering together 2
of all the falsities from evil with those who have been in faith
separate from charity and in a life of evil. The subject treated
of in what goes before was the vastation of the truths of faith

8147.] EXODUS.

with them, and at length their reduction to such a state that
thej were in mere falsities from eval, thus in condemnation.
The subject now treated of in this chapter is their being cast
down into hell, for casting down into hell follows condemna-
tion. In reference to this state, of their being cast down into
hell, the case is this : When this is to be effected, all their
falsities are gathered together into one, which is done by the
opening of all the hells with which they have had communica-
tion, and these are infused into them ; hence the condensations
of the falsities from evil around them, which appear as waters
to those who look from without (nos. 8137, 8138), are exhala-
tions from their life ; wlien they are surrounded by these, they
are in hell. The falsities from evil are gathered together into
one, and infused into them, to the intent that they may be
surrounded by such things as had been of their life, and may
afterwards be kept in them ; in which case the kind of evil and
of the falsity from it, distinguishes them and their hell from
other hells. As the subject here treated of is the gathering
together of all their falsities from evil, therefore mention is so
frequently made in this chapter of the chariots of Pharaoh, his
horses, horsemen, army, and people; for thereby are signified
all things of falsity belonging to them, as in this verse : " He
harnessed his chariot, and took his people ivitli him ; " in
verse 7, " He took six hundred chosen chariots, and all the chariots
of Egypt ; " verse 9, " And the Egypitians pursued after them. ;
all the horses of the chariots of Pharaoh, and his horsemen, and
his army ;" verse 17, " I ivill he glorified up)on Pharaoh, on all
his army, on Ids chariots, and on his horsemen ; " in like manner
verse 18 ; verse 23, "And the Egyptians folloived, and came after
them, all the horses of Pharaoh, his chariots, and his horsemen ; "
verse 25, "Jehovah removed the laheel of their chariots ;" verse
26, "Let the waters return ujjon the Egyptians, upon their
chariots, and upon their horsemen ; " verse 28, " The waters re-
turned, and covered the chariots, and the horsemen, and all the
army of Pharaoh." These things are so often repeated, because
the subject treated of is the falsities from evil which were
collected and infused into them ; for thereby are signified all
things of falsity from evil ; by Pharaoh and the Egyptians,
those who are in falsities from evil ; by chariots, the doctrinals
of falsity ; by horses, false scientifics from the intellectual part
perverted ; by horsemen, reasonings therefrom : by the army
and the jjeojile, the falsities themselves.

8147. A7id took his people with him. That this signifies
with each and every falsity, appears from the signification of
ih.Q people, as denoting truths, and in the opposite sense, falsities
(see nos. 1259, 1260, 3295, 3581); here falsities from evil,
which are represented by Pharaoh and the Egyptians. When
it is said, Pharaoh and his servants, or Pharaoh and his people,
44

CHAPTEE XIV. 6, 7. [8148.

it means each and every one who is in such falsities, also each
and every one of the falsities themselves (no. 7396).

8148. Verse 7. Andhe took six hundred chosen chariots. That
this signifies each and all of the doctrinals of falsity of faith
separate [from charity] in their order, appears from the signi-
fication of the number six Mindred, as denoting each and all
things of the truth and good of faith in one complex, thus, in
the opposite sense, each and all things of the falsity and evil of
faith separate from charity : that these things are signified by
six hundred, may appear from what has been shewn concerning
the number six hundred thousand (no. 7973) ; and from the sig-
nification of chariots, as denoting the doctrinals of faith, here of
faith separate (see just above, no. 8146) ; by chosen chariots are
signified the chief doctrinals of that faith, on which the rest
depend; those which depend on them, or serve them, are signified
by the chariots of Egyi^t (which are presently treated of). It 2
is to be observed, that the falsities which are here signified by
Pharaoh, his army and people, also by his chariots, horses, and
horsemen, are especially the falsities of those who are in a per-
suasive faith, that is, who persuade themselves that the doctrinals
of the Church in which they are, are true, and who yet are in
a life of evil. Together with evil of life, there may be a per-
suasive faith, but not a saving faith ; for a persuasive faith is a
persuasion that all the things of the doctrine of the Church are
true, not for the sake of truth, or of life, or even of salvation,
for this indeed they scarcely believe, but for the sake of gain,
that is, for the sake of acquiring honours and wealth, and for
the sake of reputation on their account. In order to obtain
such things they learn doctrinals, thus not with a view of
serving the Church and promoting the salvation of souls, but
of serving themselves and their connections. It is therefore the
same to them whether those doctrinals are true or false : they
are not concerned about it, and still less do they inquire into
it ; for they are not in the affection of trutli for its own sake ;
nevertheless they confirm them, whatever their quality, and
having confirmed them, they persuade themselves that they
are true, not considering that falsities may be confirmed in the
same manner as truths (nos. 4741, 5033, 6865, 7012, 7680, 7950).
This is the source of a persuasive faith ; which, since it does 3
not chiefly regard either the neighbour and his good, or the
Lord, but only itself and the world, that is, honours and gain,
is conjoined with evil of life, but not with good of life ; for the
faith conjoined to this is saving. The latter faitli is given by
the Lord, but the former is from the man himself; the one
remains to eternity, the other is dissipated in the other life.
It is also dissipated in the world if they gain nothing by it ;
but so long as they continue gaining, they fight for it as for
heaven itself, yet not for it, but for themselves ; for those

8149, 8150.] EXODUS.

things of faith, that is, doctrinals, are to them as means to
attain an end, that is, to attain eminence and wealth. Those
who are in this faith in the world, can hardly be distinguished
from those who are in saving faith ; for they speak and preach
from a zealous ardour in favour of doctrinals, but their ardour
4 is from the fire of self-love and the love of the world. These
are the persons who are especially signified by Pharaoh and
the Egyptians, and who in the other life such vastated as to that
faith, and when this is the case, they are in mere falsities from
evil ; for falsities then burst forth from evil ; for every evil has
with it its own falsity, they being indeed joined together ; and
those falsities become apparent when they are left to the evil
of their life ; in which case evil is as it were fire, and falsities
are as the light (lumen) therefrom. This kind of evil and the
falsity from it is very different from the other kinds of evils
and the falsities from them, being more detestable than all
others, because it is contrary to the goods and truths of faith ;
and hence in that evil there is profanation, profanation being
the acknowledgment of truth and good, and yet a life contrary
thereto (nos. 593, 1008, 1010, 1059, 2051, 3398, 3898, 4289,
4601, 6959, 6963, 6971).

8149. And all the chariots of Egypt. That this signifies also
the doctrinals of falsity which are serviceable to them, appears
from the signification of the chariots of Pharaoh, as denoting
the chief doctrinals of falsity, on which the rest depend ; hence
the chariots of Egypt signify the doctrinals of falsity which
are serviceable to them (see just above, no. 8148); for a king
and his chariots signify things principal, but the peo2:)le, or the
Egyptians, and their chariots, signify things secondary. The
doctrinals of the Cliurch with those who are in evil of life, are
called doctrinals of falsity, although they may be true as to a
smaller or greater part : this is because truths with those who
are in evil of life, so far as relates to those persons, are not
truths ; for being applied to the evil of life, they put off the
essence of truth, and put on the nature of falsity, as they have
respect to evil, to which they conjoin themselves. Truths can-
not be conjoined with evil unless they be falsified, which is
effected by dishonest interpretations, and consequent perver-
sions ; hence the doctrinals of the Church with such persons
are called doctrinals of falsity, although they have been truths ;
for it is a rule that the truths with those who are in evil of life
are made false, and the falsities with those who are in good of
life are made true. The reason why falsities are made true
with these persons is because they are so applied as to agree
with good, thus the mischiefs of falsity are themselves removed
(see no. 8051).

8150. A7id tertian - leaders vjcre over them all. That this
signifies reduced into order under general [heads], appears from

CHAPTEE XIV. 7, 8. [8151-8153.

the signification of tertian-leaders, as denoting generals, under
which are particulars. The reason why tertian-leaders have
this signification is because three, from which tertian is derived,
signify what is complete and entire (nos. 2788, 4495, 7715);
and leaders signify chief things ; these, together with the
former, are generals; for under generals each and all things
which are to be in the series are arranged in order ; the
arrangement under generals producing the effect, that single
things act in unity, and acquire a similar form and quality
(concerning generals, that particulars are under them, and
under these singulars, see nos. 920, 2384, 3739, 4325, 4329,
4345, 4383, 5208, 5339, G115, 6146).

8151. Verse 8. And Jehovah hardened the heart of Pharaoh.
That this signifies obstinacy from the falsity which is from
evil, appears from the signification of to harden the heart, as
denoting to persist (see nos. 7272, 7300, 7305, 7616). That by
its being said that Jehovah hardened his heart, is signified in
the internal sense, that those who are in evil and falsity harden
themselves, thus that evils and falsities themselves [produce
this effect] (see nos. 2447, 6071, 6991, 6997, 7533, 7643, 7877,
7926).

8152. And he folloived after the sons of Israel. That this
signifies the attempt to subjugate those who were in faith
conjoined to charity, appears from the signification of to follow,
as denoting an attempt to subdue (as no. 8136); and from the
representation of the sons of Israel, as denoting those who are
of the spiritual Church (see frequently above) ; thus those who
are in faith conjoined to charity, for those who are of that
Church are in that faith, both as to doctrine and life. The
good of faith, or charity, is the essential, thus in the first place,
with those who are of the genuine spiritual Church ; whereas
with those with whom faith is separate from its good, both as
to doctrine and life, the truth of faith, or faith itself, is the
essential, or in the first place. These are not of that Church ;
for life constitutes the Church, but not doctrine, except so far
as it is of the life. Hence it is evident, that the Lord's Church
is not here or there, but that it is everywhere, as well within
those kingdoms where the Church is, as outside of them, where
the life is formed according to the precepts of charity. Hence
the Church is spread through the whole world, and yet it is
one ; for when life constitutes the Church, and not doctrine
separate from life, then the Church is one ; but when doctrine
constitutes the Church, then there are several.

8153. And the so7is of Israel went forth with a high hand.
This signifies when yet, by the Divine power, they were free
from their attempt to subjugate them, as appears from the
representation of the sons of Israel, as denoting those who are
of the spiritual Church, or in faith conjoined to charity (as just

8154, 8155.] EXODUS.

above, no. 8152) ; from the signification of to go forth, as de-
noting to be delivered or freed from their attempt to subdue
them ; which attempt is signified by pursuing (no. 8152) ; and
from the signification of a high hand, as denoting Divine
power, for the hand signifies power (nos. 878, 3387, 4931-4937,
5327,5328, 5544, 6292, 6947, 7011, 7188, 7189, 7518,7673,
8050, 8069), and high signifies what is Divine. The reason
that high denotes what is Divine is, because it means heaven,
where the Divine is ; hence in the Word it is said of Jehovah
or the Lord, that He dwells on high, and He Himself is called
the Highest ; as in Isaiah : " Jehovah is exalted ; for He dwelleth
on high " (xxxiii. 5). Again : " Thus saith the High and the
Lofty, who dtoelleth to eternity, and ivhose name is Holy, I dwell
in the holy and the high " (Ivii. 15). In David : " Jehovah sent
from on high, and snatched me out" (Psalm xviii. 16). Hence
Jehovah is called the Most High (Deut. xxxii. 8 ; Dan. iv. 17,
32, 34 ; vii. 18, 22, 25 ; Psalm vii. 17 ; ix. 2 ; xviii. 13 ;
- xlvi. 4 ; 1. 14 ; Ivii. 2 ; Ixxxii. 6). As high signifies heaven, and
the Divine therein, therefore Divine worship, by those who
were of the representative Church, was instituted on raountains
and high places ; and on that account also [it was performed]
in the heights, which they likewise built for themselves, and of
which mention is made in the historical and prophetical parts
of the Word throughout ; as in Ezekiel : " Thou hast huilt to
Thyself an eminence, and hast made to Thyself a high place in
every street ; upon every head of the way Thou hast huilt Thine
eminence" (xvi. 24, 25, 31). The reason why the Divine was
signified by high is, because by the starry heaven was signified
the angelic heaven, and it was also believed that it was there ;
but the wiser ones among them knew, that heaven is not on
high, but where the good of love is, and this interiorly in man,
wherever he is. High things denote the interiors, or the goods
which are there (see nos. 450, 1735, 2148, 4210, 4599).

8154. Verse 9. And the Egyptians followed after them. That
this signifies the effect from the attempt to subjugate them by
those who were in falsities from evil, appears from the signi-
fication of to follow, as denoting an attempt to subjugate (as
above, no. 8152), here the effect from that attempt, because it
is repeated ; and from the signification of the Egyptians, as
denoting those who are in falsities from evil (see frequently
above).

8155. And overtook them encamping near the sea. That this
signifies connnunication around the region of hell, where there
are falsities from evils, appears from the signification of to over-
take, as denoting communication ; for to overtake, or to reach
unto, in the spiritual sense, denotes influx, by which there is
communication, here the communication of the falsities from
evil of those who are signified by the Egyptians, with those who

CHAPTER XIV. 9. [8156-8158.

are signified by Israel: that there was communication, appears
from the temptation which they first underwent there (con-
cerning wliich see what follows) ; every temptation arises by
influx from the hells, thus by communication (no. 8131) ; from
the signification of encaminng , as denoting the orderly arrange-
ments of truth and good by the Lord to undergo temptations
(nos. 8103, 8130, 8131) ; and from the signification of the sea,
in the present case the Bed sea, as denoting hell, where are the
falsities from evil of those who are in faith separate from
charity, and in a life of evil (nos. 8099, 8137, 8138).

8156. All the horses of the chariots of Pliaraoh, and his horse-
men, and his army. That this signifies all things of falsity
from the intellectual part perverted, appears from the signi-
fication of horses, as denoting the intellectual part (see nos.
2761, 2762, 3217, 5321, 7024, 8029), in the present case the
intellectual part perverted, as with those who are in evil and
in the falsity from it ; from the signification of chariots, as de-
noting doctrinals (see nos. 2761, 5321, 5945, 8146) ; from the
signiiication of horsemen, as denoting those things which are of
the understanding (see no. 6534), here false reasonings from
the intellectual part perverted ; and from the signification of
an army, as denoting falsities (see above, no. 8138). From
these considerations it is evident, that the horses of the chariots
of Pharaoh, and his horsemen, and his army, signify scientifics,
reasonings, and falsities from the intellectual part perverted,
thus all things which are of falsity.

8157. That, near Fi-hiroth, hcforc Baal-zephon, signifies
whence there was communication, and hence the beginning of
a state of undergoing temptations, appears from what was said
above (no. 8130).

8158. Verses 10-14. And Pharaoh drew nigh; and the sons
of Israel lifted up their eyes, and behold the Egyptian journeying
after them. ; and they feared exceedingly ; and the sons of Israel
cried to Jehovah. And they said to Moses, Were there 7io gi^aves
in Egypt, that thou hast taken us to die in the wilderness .? what
is this thou hast done to us, to bring us forth out of Egypt ?
Is not this the word that we spake to thee in Egypt, saying,
Leave us alone, and let us serve the Egyptians ; because it is better
for us to serve the Egyptians than that we should die in the
wilderness ? And Moses said unto the people, Fear ye not ; stand
still, and see the salvation of Jehovah, which He will do for you
to-day ; for the Egyptians whom ye see to-day, ye shall not see
them again any more, even for an age. Jehovah will fight for
you, and ye shall hold your peace.

And Pharaoh drew nigh, signifies the grievous influx of
falsity from evil thence. And the sons of Israel lifted iip their
eyes, signifies the intellectual part of the mind, and thought.
And behold the Egyptian journeying after them, signifies the

VOL. X. D 49

8159.] EXODUS.

continually increasing grievousness of falsity. And they feared
exceedingly, signifies horrible dread. And the sons of Israel
cried to Jehovah, signifies supplication for help. And they said
to Moses, signifies the height of temptation when there is de-
spair. Were there no graves in Egypt, that thou hast taken us
to die in the wilderness? signifies that, in case of condemna-
tion, it was alike whether it arose from the falsities of those
who infest, or from a state of temptations in which they should
yield. What is this thou hast done to us, to bring us forth out
of Egypt ? signifies that it was in vain they were delivered
from infestations by falsities. Is not this the word that we
spake to thee in Egypt, saying .? signifies that some such thing
was thought of when they were infested by falsities. Leave
us alone, and let us serve the Egyptians, signifies that they would
not be withdrawn from surrendering themselves. For it is
better for us to serve the Egyptians, than that we should die in
the wilderness, signifies that condemnation through the violence
of falsity in a state of infestations was to be preferred to the
condemnation AA'hich comes through yielding in a state of
temptations. And Moses said unto the p)eople, signifies elevation
from a state of despair by Divine Truth. Fear ye not, signifies
that they should not despair. Stand still, and sec the salvation
of Jehovah, signifies salvation from the Lord alone, and nothing
from them. Which He will do to-day, signifies, which is to
eternity. For the Egyptians whom ye see to-day, ye shall not see
them again any more, even for an age, signifies that the falsities
which are once removed will be removed for ever. Jehovah
vnll fight for you, signifies that the Lord alone endures the
combats of temptations. And yc shall hold your ^:)mcc, signi-
fies that from their own strength they will certainly not effect
anything.

8159. Verse 10. And Pharaoh drew nigh. That this signi-
fies the grievous influx of falsity from evil thence, appears from
the representation of Pharaoh, as denoting those who are in
falsities from_ evil (see nos. 8132, 8135, 8146, 8148) ; and from
the signification of to draw nigh, as denoting influx. In the
internal sense the subject treated of is the first temptation of
those who are delivered; and all temptation is effected by
influx from the hells; for tlie spirits wJio are thence, excite
and draw forth all the evil things that a man has done and
thought, and thereby accuse and condemn him ; hence the
conscience is hurt, and the mind becomes anxious: these
effects take place by influx from the hells, especially from the
hell which is represented by the Red sea. From these con-
siderations it may be manifest, tliat to draw nigh, in the
spiritual sense, in wliich temptations are treated of, signifies
influx. As the subject treated of in tlie verses that now follow
is the first temptation of those who arc of the spiritual Church,
50

CHAPTEII XIV. 10. [8159.

it is to be noted, that they could not undergo temptations
until the Lord had glorified His Human, that is, had made it
Divine, and in this was present among them : if they had been
tempted sooner, they would instantly have yielded; for those
who are of the spiritual Church are saved solely by the Lord's
Divine Human. The temptations of those of the spiritual
Church, which they would undergo after the Lord came into
the world, and could then from the Divine Human fight for
them against the hells, are meant by these words in Malachi :
" The Lord, %vhom ye seek, loill suddenly come to His tcmijlc, and
the angel of the covenant whom ye desire. Behold He cometh,
saith Jehovah Zelaoth. Who may endure the day of His coming,
and who shall stand when He appeareth ? for He is like a refner's
fire, and like fullers' soap. He shall sit refining and purifying
silver ; and He shall purify the sons of Levi, and purge them as
gold and silver ; that they may bring to Jehovah a meat-offering
injustice. Then shall the meat-offering of Judah and Jerusalem
he pleasant to Jehovah, as in the days of eternity, and as in
the former years " (iii. 1-4) ; speaking manifestly of the Lord's
Coming. In this passage the sons of Levi are those who are of
the spiritual Church ; for Levi signifies charity or spiritual
good (nos. 3875, 4497, 4502, 4503) ; the refiners fire denotes
temptation, by which purification is effected, which is here
meant by purifying and purging them as gold and silver ; the
meat-offering which they vnll bring to Jehovah, is faith and
charity ; the days of eternity and the former years, are the
ancient Churches, and the states of the worship of the Lord at
that time. In regard to temptations, the case is (as was said 3
above, no. 8131) that the hells fight against man, and the
Lord for him. To every falsity which the hells inject, there is
an answer from the Divine ; the falsities, which are from the
hells, are injected and flow into the external or natural man,
but the answer from the Divine flows into the internal or
spiritual man ; the latter, which is from the Divine, does not
come so fully to man's perception as the falsities, neither does
it excite the least things of thought, but the generals thereof ;
so that it is perceived merely as a hope, and consequent conso-
lation, in which nevertheless there are innumerable things of
which the man is ignorant, being such as are in agreement
with his affection or love, especially the affection or love of
truth and good, from which his conscience is formed. These 4
observations are made that it may be known, that by the life
of the sons of Israel in the wilderness are described, in their
series, the temptations which those of the Lord's spiritual
Church underwent, and from which they were delivered.
The reason why they underwent temptations was, that they
might be further prepared for heaven ; for by temptations, as
the only means, goods and truths are confirmed and conjoined,

8160-8162.] EXODUS.

and by temptations charity becomes the charity of faith, and
faith becomes the faith of charity. That those who are of the
Church must undergo temptations, is meant by what the Lord
said in Matthew : " Whosoever doth not take up his cross, atul
follow after Me, is not loorthy of Me " (x. 38, 39 ; Mark viii. 31
to the end). Again : " He said to His disciples, If any man will
come after Me, let him deny himself, take rqj his cross, and follow
Me " (xvi. 24, 25 ; Luke ix. 23, 24). In Luke : " Whosoever
doth not hear his cross, and come after Me, cannot be My disciple "
(xiv. 27). In Mark: "Jesus said to the rich man, Come, take
up the cross, and follow Me " (x. 21). And in Matthew : " Think
not that I come to send, peace upon earth ; I am come not to send
5 peace, but a sword" (x. 34). But it is to be observed, that in
temptations it is not man that fights, but the Lord alone for
him, although this appears as done by man ; and when the
Lord fights for him, man conquers in all tilings. At this day
few are admitted into temptations, because they are not in the
life of faith, and hence not in the conscience of truth ; and he
that is not in the conscience of truth from the good of life,
yields [in temptations], whence his following state is worse
than the former one.

8160. And the sons of Israel lifted up their eyes. That this sig-
nifies the intellectual part of the mind, and thought, appears from
the signification of eyes, as denoting the intellectual part of the
mind (see nos. 2701, 3820, 4403-4421, 4523-4533); hence,
to lift up the eyes denotes intuition, perception, and thought
(nos. 2789, 2829, 3198, 3202, 4083, 4086, 4339).

8161. A7id behold the Egyptian joiLrneying after them. That
this signifies the continually increasing grievousness of falsity,
appears from the signification of the Egyptian, as denoting those
who are in falsities from evil, thus also falsity itself from evil
(see nos. 8132, 8135, 8146, 8148); and from the signification
of journeying after them, as denoting nearer influx and com-
munication ; Pharaoh drew nigh, signifies the influx of falsity
from evil (no. 8159), hawce journeying after them signifies influx
still nearer, thus more grievous ; hence it is that it signifies the
continually increasing grievousness of falsity. In what pre-
sently follows temptation is described ; and as this exists by
influx from the hells of falsity from evil, therefore its approach,
that is, its increasing grievousness, is here described.

8162. That, and they feared exceedingly, signifies horrible
dread, appears froin the signification of to fear, when it is pre-
dicated of temptation, as denoting horror or horrible dread.
The reason why fear denotes liorrible dread is, because when
temptation assails violently, the conscience, thus the internal
man, is smitten by falsities and evils ; for conscience is of the
internal man ; hence comes horror, which is aversion conjoined
to fear on account of spiritual death ; horror exists from the

CHAPTER XIV. 10, 11. [8163, 8164.

mere influx of falsity and evil with those who have con-
science ; for conscience is formed from the truth and good of
faith, thus from those things which constitute spiritual life;
falsities and evils are destructive of that life, thus they attempt
to cause death, that is, condemnation; hence comes horrible
dread.

8163. That, and the sons of Israel cried to Jehovah, signifies
supplication for help, appears without explanation.

81C4. Verse 11. And tkeij said to Moses. This signifies the
height of temptation when there is despair, as appears from
what follows, for they are involved in the expression, they said ;
that the following words are expressive of temptation, when it
comes to the height, and when there is despair, is evident. It
is said despair, because this is generally the end or at the end
of spiritual temptations (see uos. 1787, 2694, 5279, 5280, 7147,
7155, 7166). As but few persons undergo spiritual temptations
at the present day, and hence it is unknown how the case is
with temptations i^ I am permitted to say something further
on the subject. There are spiritual temptations and natural
temptations ; spiritual temptations are of the internal man, but
natural are of the external man ; sometimes there are spiritual
temptations without natural temptations ; sometimes together
with them there are natural temptations, when a man suffers
as to body, honours, or wealth, in a word as to natural life, as
is the case in diseases, misfortunes, persecutions, punishments
not grounded in justice, and the like. The anxieties which
then arise are what are meant by natural temptations ; these,
however, do not at all affect his spiritual life, and cannot
properly be called temptations, but only griefs ; for tliey arise
from the injury done to the natural life, which is that of self-
love and the love of the world. The wicked are sometimes the
subjects of these griefs ; and the more they love themselves
and the world, and thus the life they have thereirom, the more
they grieve and are tormented. Spiritual temptations, on the 2
other hand, are of the internal man, and assault his spiritual
life ; the anxieties on such occasions are not on account of any
loss of natural life, but of the loss of faith and charity, and
consequently of salvation ; these temptations are frequently
induced by natural temptations; for when a man is suffering
from disease, grief, or the loss of wealth or honour, and the
like, if at such times he is led to think concerning the Lord's
help, His Providence, the state of the evil, that they glory and
exult when the cjood suffer and undergo various griefs and
losses, in such a case spiritual temptation is conjoined to natural
temptation ; such was the last temptation of the Lord, in Geth-
semane, and when He suffered the cross, which was the most
severe of all. From these considerations it is evident what is
the nature of natural and spiritual temptation. There is also

8165, 8166.] EXODUS.

a third kind, a melancholy anxiety, which generally arises from
a weak state of the body or of the mind {animus) ; in that
anxiety there may or tliere may not be something of spiritual
temptation.

8165. Were there no graves in Egy^jt, that thou hast taken us
to die in the tvilderness ? That this signifies that, in case of
condemnation, it was alike whether it arose from the falsities
of those who infest, or from a state of temptations in which
they should yield, appears from the signification of graves, as
denoting condemnation (see no. 2916) ; from the signification
of Egypt, as denoting infestations (see no. 7278) ; for the
Egyptians and Pharaoh represent those who, in the other life,
infest by falsities (nos. 7097, 7107, 7110, 7126, 7142, 7317) ;
from the signification of to die, as also denoting condemnation
(see nos. 5-407, 6119, 7494); and from the signification of
the wilderness, as denoting a state of undergoing temptations
(no. 8098) ; hence to die in the wilderness denotes to yield in
temptation, and in consequence thereof to be condemned.
From these considerations it is evident, that the words, Were
there no graves in Egypt, that thou hast taken us to die in the
wilderness ? signify that, in case of condemnation, it was alike
whether it arose from the falsities of those who infest, thus in
the state in which they were before, or from temptations in
which tliey should yield, thus in the state into which they
2 afterwards come. That these words are expressive of despair,
is evident. With those who are in despair, which is the last
state of temptation, such thoughts also occur, and on this
occasion they are, as it were, on a declivity, or falling into
hell : nevertheless, in that case, such thoughts are not at all
hurtful, and they are disregarded by the angels ; for every
man has only a limited power, and when the temptation
reaches the last limit of his power, then he endures no further,
but sinks ; on this occasion, however, that is, when he is in the
inclination to sink, he is raised by the Lord, and thereby de-
livered from despair : in this case, for the most part, he is
brought into a bright state of hope, and thence of consolation,
and also into a state of satisfaction. It is said, condemnation
from a state of temptations in which they should yield, because
those who yield in temptations, come into a state of condemna-
tion ; for temptations are for the sake of the end that truths
and goods, and thence faith and charity, may be confirmed and
conjoined ; and this end is attained when the man conquers in
temptations ; but when he yields, then truths and goods are
rejected, and falsities and evils are confirmed ; hence they
come into a state of condemnation.

8166. What is this thou, hast done to us to hring us forth out
of Egypt ? That this signifies that it was in vain they were
delivered from infestations by falsities, appears from the signi-
54

CHAPTER XIV. 11, 12. [8167-8169.

fication of the expression, IJ'Tiat is this thou hast done to us ?
as denoting that it was in vain ; from the signification of to he
Ir ought forth, as denoting to be delivered; and from the signi-
fication of Egypt, as denoting infestations (see just above, no.
8165).

8167. Verse 12. Is not this the word which we spake to thee
in Egypt, saying ? This signifies that some such thing was
thought of when they were infested by falsities, as appears from
the signification of the expression. Was not this the ivord ivhich
loe spake ? as denoting that such a thing was thought of ; for
this word signifies this thing, thus some such thing; and to
speak signifies to think ; that to speak denotes influx, and
thence reception, may be seen at nos. 5797, 7270, 8128, thus
also thought (nos. 2271, 2287, 2619); and from the significa-
tion of Egypt, as denoting infestation by falsities (as above, no.
8165).

8168. Leave us alone, and let us serve the Egyptians. That
this signifies that they would not be withdrawn from sur-
rendering themselves, appears from the signification of leave
us alone, as denoting, when it is said of infestations, not to
hinder and withdraw ; and from the signification of to serve the
Egyptians, as denoting to give themselves up as conquered to
those who infest by falsities, thus to surrender themselves.
That to leave us alone, when it is said, in a state of infestations
and also in a state of temptations, of the infiux of Divine
Truth, which is represented by Moses, denotes not to hinder
and withdraw, is, because in those states, two forces or powers
are active, one from the falsities injected from the hells into
the external man, the other from truths insinuated by the
Lord into the internal (no. 8164). These two forces act
against each other ; the falsities injected from the hells derive
their force and power from the self-love and love of the world
which are in man; but the truths insinuated by the Lord
derive their force and power from love towards the neighbour
and to the Lord. When the man conquers, then the internal
force and power always prevails, because this is Divine;
neither does it permit the force or power from falsities to be
increased further than can be repelled : when, therefore, these
two forces are active, then the internal force, which is from
the Lord, continually, as it were, withdraws the man, and
hinders him, lest falsities should draw him away, and he
should thereby yield ; for it is common, when two forces
opposed to each other are active, for one to draw and the other
to withdraw. In the spiritual world forces are the affections
which are of the loves, and the instruments by which they act
are truths, and in the opposite sense falsities.

8169. Because it is letter for us to serve the Egyptians than
to die in the ivilderness. That this signifies that condemnation

8170-8172.] EXODUS.

through the violence of falsity in a state of infestations was to
be preferred to the condemnation which comes through yield-
ing in a state of temptations, appears from the signification of
io he letter than it, as denoting that it was to be preferred ;
iVoni the signification of to serve the Egyptians, as denoting to
yield to the falsities of those wdio infest ; for to serve signifies
subjugation (nos. 6666, 6670, 6671), thus yielding, in the
present case, to the falsities of those who infest ; from the
signification of to die, as denoting condemnation (as above,
no. 8165); and from the signification of the loilderness, as
denoting a state of undergoing temptations (see no. 8098).
J'rom these considerations it is evident, that it is letter for us
to serve the Egyptians than to die in the ivilderness, signifies that
it was preferable for them to yield to falsities when they were
infested, than to yield in temptations. That to yield in the
former state is preferable to yielding in the latter, is also true ;
for to yield in temptations is to be confirmed in falsities and
evils against the truths and goods of faith ; whereas to yield
in a state of infestations is to be confirmed in falsities and
evils, but not manifestly against the truths and goods of faith.
Hence it is evident, that there is in yielding in temptations a
blaspheming of truth and good, and sometimes profanation ;
and the greatest and most direful condemnation of all is that
which comes from profanation.

8170. Verse 13. And Moses said unto the j^eople. That this
signifies elevation from a state of despair by Divine Truth,
appears from what Moses said, which now follows, and which
implies elevation from a state of despair. It is said hy Divine
Truth, because all elevation in a state of temptations is effected
by Divine Truth ; that Divine Truth, in the internal repre-
sentative sense, is meant by Moses, may be seen at nos. 6752,
7010, 7014, 7089.

8171. That, /mr wo^, signifies that they should not despair,
appears from the signification of to fear, as denoting to be in
horror (see above, no. 8162); in the present case to despair;
for spiritual fear in temptations is at first horrible dread, and
at length despair ; spiritual fear is a fear of condemnation.

8172. Stand still, and see the salvation of Jehovah. That this
signifies salvation from the Lord alone, and nothing from them-
selves, appears from the signification of to stand still and see,
as denoting to have faith ; that to see denotes to understand,
to acknowledge, and to have faith, may be seen at nos. 897,
2150, 2325, 2807, 3863, 3869, 4403-4421, 5400; and from
the signification of the salvation of Jehovah, as denoting salva-
tion from the Lord ; in the present case, where the subject
treated of is deliverance from temptations, it denotes salvation
from the Lord alone, and nothing from themselves. Jehovah
in the Word is the Lord (see nos. 1343, 1736, 2921, 3023,

CHAPTER XIV. 13, 14. [8173-8176.

3035, 5041, 5063, 6281, 6303, 6905, 6945, 6956). It is here
said that they should have faith, that salvation is from the
Lord alone, and nothing from themselves, because this is the
fundamental of faith in temptations. He that believes, when
he is tempted, that he can resist of his own strength, is sure to
yield, because he is in falsity, and thence attributes merit to
himself, and thereby demands to be saved of himself, and so
excludes influx from the Divine ; but he that believes that the
Lord alone resists in temptations, is sure to conquer ; for he is
in the truth, and attributes merit to the Lord, and perceives
that he is saved by the Lord alone; he that is in the faith of
charity, refers all salvation to the Lord as His gift, and nothing
to himself.

8173. That, which He will do to-day, sii^nifies, which is to
eternity, appears from the signification of to-day, as denoting
eternity (see nos. 2838, 3998, 4304, 6165, 6984).

8174. For the Egyptians whoTn ye see to-day, ye shall not see
them again any more, even for an age. This signifies that the
falsities which are once removed will be removed to eternity,
as appears from the signification of the Egyptians, as denoting
those who are in falsities from evil (see nos. 8132, 8135,
8146, 8148), thus also the falsities themselves from evil;
from the signification of not to see any more, as denoting, when
it is said of falsities, to be removed ; for the falsities which a
man has, are not cast out, but put aside, the man being with-
held from evils and the falsities therefrom, and kept in good
by the Lord (see nos. 1581, 2256, 2269, 2406, 4564) ; and from
the signification oifor an age, as denoting to eternity.

8175. Verse 14. Jehovah toill fight for you. That this signi-
fies that the Lord alone endures the combats of temptations,
appears from the signification of to fight for yon, when pre-
dicated of Jehovah in temptations, as denoting to endure alone
the combats of temptations ; that Jehovah is the Lord, see
just above (no. 8172). The reason why the Lord alone endures
the combats of temptations and conquers is, because the Divine
can alone conquer the hells ; unless the Divine acted against
them, they would rush in like the greatest ocean, one hell after
another, to resist which man has no power whatever ; and the
less so, since as to his proprium, he is nothing but evil, thus a
hell, from which the Lord in such case draws him out, and
afterwards withholds him (see nos. 1581, 1661, 1692, 6574).

8176. And ye shall hold your •peace. That this signifies that
of their own strength they will not effect anything, appears
from the signification of to he silent, as denoting to acquiesce,
and because temptations are treated of, denoting not to think
or believe that they can effect anything by their own strength
(on this subject see what was said and shewn above, nos.
8172, 8175). That nevertheless they ought not to hang down

8177-8179.] EXODUS.

their hands, and expect immediate influx, but that they ought
to fight as from themselves, but still to acknowledge and
believe that it is from the Lord (see nos. 1712, 1937, 1947,
2882, 2883, 2891).

8177. Verses 15-18. And Jehovah said tcnto Moses, Why
criest thou unto Me ? speak unfo the sons of Israel, and let them,
journey. And take thou thy staff, and stretch out thy hand over
the sea, and cut it as7indcr ; and, the sons of Israel shall come into
the midst of the sea on the dry \^ground\ And I, behold I harde7i
the heart of the Egyptians, and they will come after them; and I
will he glorified upon Pharaoh, and on all his army, on his
chariots, and on his horsemen. And the Egyptians shcdl know
that I am. Jehovah, in My being glorified upon Pharaoh, on his
chariots, and on his horsemen.

And Jehovah said itnto Moses, signifies exhortation. Why
criest thou unto Me ? signifies that there was no need of inter-
cession. Speak unto the sons of Israel, signifies influx and per-
ception. And let them journey, signifies what is successive
continuously until they are prepared. And take thou thy staff,
signifies the power of Divine Truth. And stretch out thy hand
over the sea, signifies the dominion of power where the hell of
falsity from evil is. A7id cut it asunder, signifies the dispersion
of falsity thereby. And the sons of Israel shall come into the
midst of the sea on the dry [^ground], signifies that those who
are of the spiritual Church may pass over safely, and without
an influx of falsity. And I, behold I harden the heart of the
Egyptians, signifies the obstinacy of falsity from evil. And
they imll come after them, signifies the endeavour to cause
violence by an influx of falsity from evil. And I will be
glorified upon Pharaoh, and on all his army, and on his chariots,
and on his horsemen, signifies that they should see the effect of the
dispersion of falsity and reasonings, from the Divine Good of the
Lord's Divine Human. And the Egyptians shall knoiv that I
am Jehovah, signifies that it may be known that the Lord is the
only God, and besides Him there is no other. In My being
glorified upon Pharaoh, on his chariots, and on his horsemen,
signifies (as above) that therefrom they should see the effect
of the dispersion of falsity and its doctrinals, and of reasonings,
from the Lord alone.

8178. Verse 15. And Jehovah said unto Moses. That this
signifies exhortation, appears from the signification of Jehovah
said, when treating of elevation and deliverance from temptation,
as denoting exhortation (see nos. 7033, 7090).

8179. That, Why criest thou unto Me ? signifies that there
was no need of intercession, appears from the signification of
to cry unto Jehovah, as denoting to intercede for deliverance
from temptation ; hence, Why criest thou tmto Me ? denotes,
Why dost thou intercede when there is no need of intercession ?

CHAPTEK XIV. 15. [8180, 8181.

wlierefore there follows, speak unto tlic sons of Israel, and let
them journey, which signifies that they will have assistance,
hut that still the temptation will be continued, until they are
prepared. In reference to there being no need of intercession, 2
the case is that those who are in temptations usually relax
their efibrts, and betake themselves solely to prayers, which on
such occasions they fervently pour forth ; not knowing that
prayers are not etiicient, but that they ought to fight against
the falsities and evils which are injected from the hells. This
hght is carried on by means of the truths of faith, which afford
assistance, because they strengthen goods and truths against
falsities and evils : in the combats of temptations also the man
ought to fight as from himself, but still to acknowledge and
believe that it is from the Lord (see above, no. 8176) ; if he
does not fight as from himself, the good and truth which How
in through heaven from the Lord is not appropriated to him ;
but when he fights as from himself, and still believes that it is
from the Lord, they are appropriated to him : hence he has a
new proprium, which is called a heavenly proprium, which is
a new will. Further, those who are in temptations and not 3
engaged in any other active life than that of prayers, do not
know that, in case the temptations were discontinued before
their full accomplishment, they would not be prepared for
heaven, thus that they could not be saved. On this account
also the prayers of those who are in temptations are but little
attended to ; for the Lord wills the salvation of man as the
end, which He knows, but man does not ; and the Lord does
not act in favour of prayers and against salvation as the end.
He that conquers in temptations, is also confirmed in that
truth ; but he that does not, entertains a doubt concerning
the Divine aid and power, because he is not attended to ; and
sometimes because he relaxes his efforts, he partly yields.
From these considerations it may appear, that by there being
no heed of intercession is meant that prayer is not to be relied
on ; for in prayer from the Divine it is also thought and
believed at the time, that the Lord alone knows whether it be
conducive to the end or not ; wherefore the supplicant leaves
the hearing to the Lord, and in such case entreats that the
Lord's will, and not his own, may be done, according to the
Lord's words in His most grievous temptation in Gethsemane
(Matt. xxvi. 39, 42, 44).

8180. Speak unto the sons of Israel. That this signifies influx
and perception, appears from the signification of to speak, when
it is said of Divine Truth, which is represented by Moses, to
those who are of the spiritual Church, who are the sons of
Israel, as denoting influx and thence perception (as also nos.
2951, 5481, 5797,^7270, 8128).

8181. And let them journey. That this signifies what is

8182-8185.] EXODUS.

successive continuously until they are prepared, appears from
the signitication of to journey, as denoting what is successive and
continuous (see nos. 4375,4554,4585, 5996); for it signifies
that they were not to cry, that is, to supplicate, hut to continue
their journey to the Eed sea, and afterwards through it to the
wilderness,thus through hell which they will safely pass through,
to temptations successively continuous, until they are prej)ared.
The Red sea signifies hell (see nos. 8099, 8137, 8138) ; and the
wilderness, a state of undergoing temptations (see no. 8098).

8182. Verse 16. And take thou thy staff. Tliis signifies the
power of Divine Truth, as appears from the signification of
a staff, as denoting power (see nos. 4013, 4015, 4876, 4936,
6947, 7011, 7026) ; and from the representation of Moses, to
whom it is said that he should take a staff, as denoting Divine
Truth (see frequently above).

8183. Strctcli out thy hand over the sea. That this signifies
the dominion of power where the hell of falsity from evil is,
appears from tlie signification of to stretch out the hand, as
denoting the dominion of power (see no. 7673) ; and from the
signification of the sea, in this case the Eed sea, as denoting the
hell in which are the falsities from evil of those who have been
of the Church (see nos. 8099, 8137, 8138). Concerning this
hell something further will be said, by the Lord's Divine mercy,
at the close of the last chapters of Exodus, where we shall
speak of the hells from experience.

8184. That, cut it asunder, signifies the dispersion of falsity
thereby, appears from the signitication of to cut that sea asunder,
as denoting to disperse the falsities from evil which are in
that hell ; for the falsities there appear as waters, according to
what was shewn above (nos. 8099, 8137, 8138) ; for when the
angelic pillar, in which the Lord is present, passes through
it, then falsities recede, consequently the waters there, which
are falsities, disappear. Hence it is evident, that by cutting
asunder the sea is signified the dispersion of the falsities of the
hell which is represented by the Eed sea.

8185. And let the sons of Israel come into the onidst of the sea
on the dry [ground]. That this signifies that those who are of
the spiritual Church may pass over safely and without an influx
of falsity, appears from the signification of to come or enter into
the midst, as denoting to pass over ; from the representation of
the sons of Israel, as denoting those who are of the spiritual
Church (see frequently above) ; and from the signification of
on the dry [ground], as denoting safely and without an influx
of falsity ; for the waters of that sea signify falsities from evil
(nos. 8137, 8138) ; hence the dry [ground] signifies without
falsity ; the like is signified by dry and to make dry in David :
" Thou hast broken the heads of Leviathan in pieces : Thou hast
cut the fountain and the river ; Thou hast dried up the rivers

CHAPTEE XIV. 16. [8185.

of strcvgth" (Psalm Ixxiv. 14, 15); to dry up the rivers of
strength denotes to disperse the more powerful falsities. In 2
Zechariah : " / luill gather them together, because I ivill redeem
them ; I will Iring them hack from the land of Egypt, and vnll
gather them together from Assyria; and I will bring them to the
land of Gilead and Lebanon. He shall 'pass through the sea of
difficulty ; but He shall smite the waves in the sea, and shall dry
tip all the depths of the river. And the j^ride of Ashur shall be
cast dotvn, and the staff of Egypt shall depart ; and I will render
them powerful in Jehovah " (x. 8 to the end). This passage
treats of those who trust to themselves and their own wisdom
in spiritual things, and also of the dispersion of falsities by
temptations. The land of Egypt denotes scientifics ; Assyria
denotes the reasonings therefrom ; to pass through the sea of
difflcidty, denotes temptations ; to smite the waves of the sea, and
to dry up the depths of the river, denotes to disperse falsities
thereby ; the pride of Ashur shall be cast doivn, and the staff of
Egyp)t shall depart, denotes that they shall no longer trust to
their own wisdom, but to wisdom from the Lord, which is
signified by the expression, / will render them jjowerftd in
Jehovah. In like manner, in Isaiah : " Saying to Jerusalem, 3
Thou shall be inhabited, and to the cities of Judah, Ye shall be
built, and I will raise up the wastes thereof ; saying to the abyss.
Be thou dried up, and I will dry up thy rivers" (xliv. 26, 27) ;
to say to the abyss be dried up, and to dry up the rivers
thereof, denotes to disperse evils and falsities. But where
waters signify truths, there a drying up signifies a state of non-
truth, or of l3eing without truth ; as in Isaiah : "/ will pour
water upon him that is thirsty, and rivulets upon the dry [ground] "
(xliv. 3) ; waters and rivulets denote truths ; the dry [ground]
denotes where there is no truth. In Jeremiah : " 0 sword 4
against the Chaldeans, and against the inhabitants of Babel ; 0
sword against his horses, and against his chariots ; dryness is
upon the waters that they are dried tip " (1. 35, 37, 38) ; here the
Chaldeans denote those who profane truths, and the inhabitants
of Babel those who profane goods (see nos. 1182, 1283, 1295,
1304, 1306-1308, 1321, 1322, 1326) ; a sivord denotes truth
combating against falsity, and falsity against truth, and hence
vastation" (nos. 2799, 4499, 6353, 7102); horses denote the
intellectual part (nos. 2761, 2762, 3217, 5321, 6125, 6534) ;
chariots denote doctrinals (nos. 5321, 8146, 8148) ; dryness
upon the waters that they are dried up, denotes that in truths
there is no life, by reason of falsification. But where dry or
drying up in the Word is said of other things, as of trees, of
herbs, of harvest, of bones, it signifies the contrary to what is
signified by the things themselves. The earth itself is also
called dry in respect to the sea, and in this case dry is pre-
dicated of good, and the sea of truth.

8186-8191.] EXODUS.

8186. Verse 17. And I, behold 1 harden the heart of the
Egyptians. That this signifies the obstinacy of falsity from
evil, appears from the signification of to harden the heart, as
denoting obstinacy (see nos. 7272, 7300, 7305, 7616); and
from the representation of the Egyptians, as denoting those who
are in falsities from evil (see nos. 8132, 8135, 8148). When it
is said in the "Word tliat Jehovah hardens the heart, and also
causes evil, it means in the internal sense, where the truth
itself is in its nakedness, that those who are in falsity and evil
harden their own heart, and bring evil upon themselves (see
nos. 2447, 6071, 6991, 6997, 7533, 7632, 7877, 7926).

8187. And they will come after them. That this signifies the
endeavour to cause violence by an influx of falsity from evil,
appears from the signification of to come cftcr them, as denoting
an influx of falsity from evil, also the endeavour to subdue,
thus to cause violence ; for to ap)proach signifies influx (no.
8159); to journey after them, moxer ixi&VLyi and communication
(no. 8161) ; and to follow after them, an endeavour to subjugate
(nos. 8136, 8152, 8154); hence to come after thon signifies an
endeavour to cause violence by an influx of falsity from evil.

8188. And I will he glorified up)on Pharaoh, and on all his
army, and on his chariots, and on his horsemen. That this
signifies that they should see the effect of the dispersion of
falsity and reasonings from the Divine Good of the Lord's
Divine Human, appears from the signification of heiyig glorified
upon Pharaoh and his army, as denoting the overwhelming of
those who are in falsity from evil in hell, and their being en-
compassed there by falsities as by waters, simply from the
presence of the Lord's Divine Human (see above, no. 8137);
from the representation of PJutraoh, as denoting those who are
in falsities from evil ; from the signification of an army, as
denoting falsities; from the signification of his chariots, as
denoting the doctrinals of falsity ; and from the signification
of his horsemen, as denoting false reasonings (see above, nos.
8146, 8148).

8189. Verse 18. And the Egyptians shall know that I am
Jehovah. That this signifies that it may be known that the
Lord is the only God, and besides Him there is no other,
appears from what was explained at nos. 7401, 7444, 7544, 7598,
7636, where like words occur.

8190. In My being glorified upoji Pharaoh, on his chariots, and
on his horsemen. That this signifies that they should see the
effect of the dispersion of falsity, and of the doctrinals and
reasonings of falsity, from the Lord alone (as just above, no.
8188).

8191. Verses 19-22. And the angel of God journeyed, march-
ing before the camp of Israel, and went behind them; and
the pillar of the cloud journeyed from before them, and stood

CHAPTEE XIV. 17-19. [8192.

heJiind them. And it came between the camj) of the Egyptians
and the camp of Israel ; and it ivas a cloud and darkness, o.nd.
it illuminated the night ; and the former did not come near the
latter the whole night. And Moses stretched out his hand over
the sea : and Jehovah caused the sea to depart hy a strong east
wind the whole night, and made the sea dry [ground'] ; and the
waters were cxd asunder. And the sons of Israel came into the
'midst of the sea on the dry [ground] ; and the waters were a
wall unto them, on their right hand and on their left.

And the angel of God journeyed, signifies an orderly arrange-
ment from Divine Truth. Marching before the camp) of Israel,
signifies, which was around the truths and goods of the Church.
And went hehind them, signifies protection lest the falsity of evil
should flow into the will. And the pillar of the cloud journeyed
from before them, and stood behind them, signifies the Lord's
presence protecting the voluntary things as before the intel-
lectual things. And came between the camp of the Egyptians
and the camp of Israel, signifies between the falsities of evil on
the one part, and the truths of good on the other. And. it ivas
a cloticl and darkness, signifies the condensation of the falsity
from evil on the one part. And it illuminated the night, signi-
fies the enlightenment of the truth from good on the otiier.
And the former did not come near the latter, signifies that con-
sequently there was no communication. The ivhole night, sig-
nifies in an obscure state. And Moses stretched out his hand
over the sea, signifies the dominion of the power of Divine Truth
over hell. And Jehovah caused the sea to depart by a strong
east wind, signifies the means of the dispersion of falsity. The
whole night, signifies in an obscure state. And made the sea
dry [ground], signifies the dispei'sion of falsity. And the ivaters
were cut asunder, signifies separation from truths, and removal.
And the sons of Israel came into the midst of the sea on the dry
[ground], signifies the entrance and passage of those who were
of the spiritual Church, safely through liell, and without an
influx of falsity. And the waters were a wall unto them on their
right hand and on their left, signifies that they were withheld
on all sides from falsities.

8192. Verse 19. And the angel of God journeyed. That this sig-
nifies an orderly arrangement from Divine Truth, appears from
the signification of journeying, as here denoting an orderly
arrangement ; the reason whj journey ing here denotes an orderly
arrangement is, because the pillar of the cloud, which was an
angelic choir, which heretofore had marched before the sons of
Israel, now betook itself between the camp of the Egyptians
and the camp of Israel, and thereby brought darkness on the
Egyptians, and gave light to the sons of Israel ; as these things
were so arranged in order from the Lord, by the journeying of
the angel of God, or the pillar, and by interposition, therefore

8193, 8194.] EXODUS.

journeying here signifies an orderly arrangement ; and from
the signification of the angel of God, as denoting Divine Truth,
in like manner God, for in the Word, where truth is treated of,
God is named, but where good is treated of, Jehovah (see nos.

2 2586, 2769, 2807, 2822, 3921, 4402, 7010, 7268, 7873). In
reference to angels, it is to he observed that in the Word the
Lord is meant by angels (nos. 1925, 3039, 4085) ; wherefore
the Lord Himself is called an Angel (nos. 6280, 6831) ; hence
angels signify Divine Truth, for Divine Truth proceeding from
the Lord makes heaven, consequently also the angels who con-
stitute heaven ; for so far as they receive the Divine Truth
which comes from the Lord, so far they are angels. This may also
appear from the consideration, that the angels are altogether
unwilling, yea, they abominate, that any truth and good should
be attributed to them, because it is the Lord's with them : from
this ground also it is said, that the Lord is the All in all of
heaven, and that those who are in heaven are said to be in the
Lord ; the angels, also, by virtue of the Divine Truth which
they receive from the Lord, in the Word are called gods (nos.
4295, 7268) ; and hence God, in the original tongue, is in the

3 plural number. It is further to be observed, that in the Word
mention is made of a7i angel, and yet it is many that are meant,
as in the present case, where it is said, the aiigel of God, and it
means the 'pillar which marched hefore the sons of Israel, and
which was constituted of many angels. In the Word, also,
angels are mentioned by name, as Michael, Eaphael, and others :
those who do not know the internal sense of the Word, believe
that Michael or Eaphael is one angel, who is the chief of his
associates ; but those names in the Word do not signify one
angel, but the angelic function itself, thus also the Lord's
Divine as to that function.

8193. That, marching hefore the camp of Israel, signifies,
which was around the truths and goods of the Church, appears
from the signification of a camp, as denoting truths and goods ;
for the camp) signifies the whole company of Israel, and the
company of Israel signifies all goods and truths in the complex
(nos. 7830, 7843) ; hence also an encampment denotes an
orderly arrangement according to truths and goods (nos. 8103,
8130, 8131, 8155) : that Israel denotes the spiritual Church, has
been often shewn.

8194. And ivent hehind them. That this signifies protection
lest falsity of evil should flow into the voluntary part, appears
from the signification of going behind the sons of Israel, as
denoting protection lest the Egyptians should assault them ; in
the internal sense, lest the falsities from evil, which are signi-
fied by the Egyptians, should flow in (nos. 8132, 8135, 8148).
It denotes lest they should flow into the voluntary part, for in
the Greatest Man, or in the spiritual world, the voluntary

CHAPTER XIY. 19, 20. [8195-8197.

things are presented from the back or behind, and the intel-
lectual things from the face or before. In reference to the
influx into man's voluntary and intellectual parts, it is to be
observed that the utmost caution is used by the Lord to prevent
the infernals from flowing into man's voluntary part ; for if
they were to do so after he is regenerated or made a Church,
he would be ruined, for his voluntary part is nothing but evil.
Hence it is, that the man of the spiritual Church is regenerated
by the Lord as to the intellectual part, and that in it a new
voluntary part is formed wholly separate from the voluntary
part which he has hereditarily (on which subject see nos. 863,
875, 927, 1023, 1043, 1044, 2256, 4328, 4493, 5113). From
these considerations it may now appear whence it is that going
hehind them signifies protection lest falsity of evil should flow
into the voluntary part.

8195. And the 2nllar of the cloud journeyed from hefore them,
and stood hehind them. That this signifies the Lord's presence
protecting the voluntary things as before the intellectual things,
appears from the signification of the pillar of the cloud, as
denoting the Lord's presence (see no. 8110); it was an angelic
choir in which the Lord was ; and from the signification of
fro7n hefore them, as denoting the intellectual part ; and of
hehind them, as denoting the voluntary part (see just above, no.
8194) ; that it denotes protection, is evident.

8196. Verse 20. And it came hctivecn the camp of the Egyptians
and the camp of Israel. That this signifies, between the falsities
of evil on the one part, and the goods of truth on the other,
appears from the signification of a camp, as denoting goods and
truths in the complex (as just above, no. 8193), thus in the
opposite sense, evils and falsities also in the complex; hence
the camp of the Egyptians denotes the falsities of evil, because
the Egyptians signifies falsities from evil (nos. 8132, 8135,
8148); and the camp of Israel denotes the goods of truth,
because Isi^ael signifies the truths which are from good (no.
7957) ; that to come hetioeen them denotes to prevent the falsities
from evil from flowing in, is evident.

8197. And it ivas a cloud and darkness. That this signifies
the condensation of falsity from evil on the one part ; and that
it illuminated the night signifies the enlightenment of the truth
from good on the other, appear from the signification of a cloud
and darkness, as denoting the condensation of falsity from evil
— that a cloud denotes falsity may be seen at nos. 1043, 1047,
8137 ; that it also denotes darkness, nos. 1839, 1860, 4418,
4531, 7688, 7711 — and from the signification of illuminating
the night, as denoting the enlightenment of truth from good ;
that a pillar of fire hy night denotes a state of the obscurity of
truth moderated by enlightenment from good, see no. 8108. In 2
regard to the circumstance, that the pillar brought darkness on

VOL. X. E 65

8198-8200.] - EXODUS.

the Egyptians, and gave light to the sons of Israel, the case is
this ; The Lord's presence, which is here signified by the 2nllar,
is heavenly light itself, heaven having its light therefrom, which
is a thousand times brighter than the light of the world at mid-
day ; but the same light becomes thick darkness with the evil,
although they are in the very light, and the darkness becomes
thicker, in proportion as falsity from evil among them is denser ;
the reason is, because the Divine Truth proceeding from the
Lord appears before the eyes of the angels as light; but to those
who are in falsities from evil, it cannot appear as light, but as
thick darkness, for falsity is opposite to truth, and extinguishes
it : hence the jnllar, which was the Lord's presence, brought a
cloud and darkness on the Egyptians, because the Egyptians sig-
nify those who are in falsities from evil ; and it illuminated the
night among the sons of Israel, because the sons of Israel signify
those who are in truth from good. That the Lord appears to
every one according to his quality, may be seen at nos. 1861
at the end, 6832.

8198. And the former did not come near the latter. That
this signifies that hence there was no communication, appears
from the signification of coming near, as denoting influx and
communication (see nos. 8155, 8159).

8199. The whole night. This signifies in an obscure state,
as appears from the signification of night, as denoting a state
of obscurity as to the truth and good of faith (see nos. 1712,
6000). Night here means that obscure state which follows
immediately after temptations ; for those who are delivered
from temptations, first come into an obscure state before they
come into a clear one, for the falsities and evils inspired from
the hells remain for some time, and are only gradually dispersed.

8200. Verse 21. And Moses stretched out his hand over the
sea. That this signifies the dominion of the power of Divine
Truth over hell, appears from the signification of stretching out
the hand, as denoting the dominion of power (see nos. 7673,
8183) ; from the representation of Moses, as denoting Divine
Truth (see frequently above) ; and from the signification of the
sea, in this case the Eed sea, as denoting hell (see nos. 8099,
8137, 8138). It is said the dominion of the power of Divine
Truth, because all Divine power is by means of tlie truth
which proceeds from the Lord ; this truth created all things,
according to what is said in John : "All things were made by
the Word, and vnthout It was not anything made that was
made " (i. 3). The Word is the Lord as to Divine Truth ; by
that truth all things in heaven and in hell are arranged in
order ; hence, also, is all order on earth ; all miracles were
done by it ; in short. Divine Truth has in it all power, so that
it is essential power. There are some in the other life who are
in truth above others, and hence they are in such power, that

CHAPTER XIV. 21, 22. [8201-8206.

they can pass through the hells without any danger ; those
who are in the hells fly in every direction at their presence.
There are also some who, by means of truth from the Divine,
exercise magical power; concerning both these classes, more
will be said, by the Lord's Divine mercy, at the close of the
chapters, when we come to speak of the hells. Those who
look into the causes of things from what is external and worldly,
cannot but fancy that truth from the Divine is merely a
cogitative something, having no real essence ; whereas it is
the veriest essential, from which are all the essences of things
in both the spiritual and the natural worlds.

8201. A7id Jehovah caused the sea to depart hy a strong east
vnnd. That this signifies the means of the dispersion of falsity,
appears from the signification of to cause to dejmrt, as denot-
ing to disperse ; from the signification of the sea, as denoting-
falsity, for the sea here signifies its waters — that these are
falsities, see nos. 8137, 8138 — and from the signification of
an east wind, as denoting a means of destruction (see no. 7679),
in the present case of the destruction of falsity, thus of its
dispersion.

8202. The whole niaht, signifies in an obscure state (as above,
no. 8199).

8203. And made the sea dry [groimd]. That this signifies the
dispersion of falsity, appears from the signification of the sea,
as denoting falsity (as just above, no. 8201) ; and from the
signification of making dry, as denoting its dispersion ; to ixiss
over on the dry [siccus sen aridus], when it is said of the waters
of that sea wliich had been removed, denotes safely and witli-
out an influx of falsity (see above, no. 8185).

8204. And the ivaters tvcre cut asunder. That this signifies
separation from truths, and removal, appears from the signi-
fication of the waters being cut asunder, as denoting the dis-
persion and separation of falsity (see above, no. 8184), thus
separation from truths, and removal.

8205. Verse 22. And the sons of Israel came into the midst
of the sea on the dry \iground\ That this signifies the entrance
and passage of those who were of the spiritual Church safely
through hell and without an influx of falsity, appears from what
was explained above (no. 8185), where similar words occur.

8206. And the ivaters were a wall to them on their right hand
and on their left. That this signifies that they were withheld
on all sides from falsities, appears from the signification of
the waters of that sea, as denoting falsities from evil (see nos.
8137, 8138) ; from the signification of heing a loall to them, as
denoting to be withheld from them, of which we shall speak
presently; and from the signification of on their right hand
and on their left, as denoting on all sides. Being a wall to
them, when it is said of waters, which signify falsities, denotes

8207.] EXODUS.

to be withheld from falsities, because this is the case with
man ; when he is kept by the Lord in good and truth, then
falsities and evils are removed, and being removed, they sur-
round him like a wall, for they cannot enter into the sphere
where good and truth are : the reason of this is, because the
Lord is present in good and truth, and the Lord's presence puts
away evil and falsity on every hand ; for good and truth are
completely opposite to evil and falsity, so that they cannot be
together without one destroying the other ; but good with truth
destroys, that is, removes, evil with falsity, because the former is
Divine, and hence has all power, whereas the latter is infernal,
and therefore has no power ; the former acts from internals,
the latter from externals. When the evils are removed, to-
gether with the falsities in man, they surround him, as we have
said, like a wall, and are in the perpetual endeavour to rush
in ; this, however, they cannot do, because they are prevented
by the Lord's presence, which is in good and truth. These are
the things which are signified by the waters being a wall to
them on the left hand and on the right. A man is withheld
from evil and falsity by being kept in good and truth from
the Lord (see nos. 1581, 2406, 4564). But no one can be
withheld from evil, and be kept in good, unless he had received
that power by the practice of charity in the world ; this is
effected by a life of good or by a life according to the truths
of faith, consequently the affection or love of good. He who
by his life had acquired the love and affection of good, may
be in the sphere of good and truth, but not he who by his life
had put on the nature of evil.

8207. Verses 23-25. And the Egyptians followed, and came
after them, all the horses of Pharaoh, his chariots, and his horse-
men, to the midst of the sea. And it came to j^ass in the
morning watch, that Jehovah looked to the camj) of the Egyptians
in the iMlar of fire and of the cloud, and troitbled the camp of
the Egyptians. Arul He removed the wheel of his chariots and led
it in heaviness ; and the Egyptian said, 1 will fly lief ore Israel,
because Jehovah fights for them against the Egyptians.

And. the Egyptians folloiued, signifies the endeavour of
falsity from evil to offer violence. And came after them, signi-
fies the endeavour of influx. All the horses of Pharaoh, his
chariots, and his horsemen, to iJie midst of the sea, signify that
scientifics from the perverted intellectual part, the doctrinals
of falsity, and reasonings, filled hell. And it came to pass in
the morning watch, signifies the state of thick darkness and the
destruction of those who are in falsity from evil, and the state
of the enlightenment and salvation of those who are in truth
and good. That Jehovah looked to the camp of the Egyptians,
signifies the extension therefrom of Divine influx towards
those who endeavoured by means of falsities to offer violence.
68

CHAPTER XIV. 22, 23. [8208, 8209.

In the jnllar of fir c and of the cloud, signifies thus the presence
of Divine Good and Trutli there. And troubled the camp of the
Egyptians, signifies that hence the extensions of falsity from
evil returned upon them. And He removed the ivhcel of his
chariots, signifies that the power of bringing forward falsities
was taken away. And led it in heaviness, signifies resistance
and impotence. And the Egyptian said, signifies, thought on
the occasion. / ivill fiy before Israel, signifies separation from
those who are in the good of truth and the truth of good.
Because Jehovah fights for them against the Egyptia7is,sigmfies that
the Lord alone sustains the combat against falsities and evils.

8208. Verse 23. And the Egyptians followed. That this
signifies the attempt of falsity from evil to offer violence,
appears from the signification of folloiving, when by the
Egyptians, as denoting an endeavour to subjugate (see nos.
8136, 8152, 8154), thus to offer violence ; and from the repre-
sentation of the Egyptians, as denoting those who are in falsities
from evil (see nos. 8132, 8135, 8146, 8148), thus also as de-
noting the falsities from evil.

8209. And came after them. That this signifies the endeavour
of influx, appears from the signification of coming after any
one, when it is said of those who are in falsities irom evil, as
denoting an endeavour to offer violence by the influx of falsity
from evil (see no. 8187). It denotes an endeavour, because
the infernal genii and spirits cannot bring evil upon the good,
but still they perpetually endeavour to do it. There is a
sphere exlialing from the hells, which may be called a sphere
of endeavours, which is that of doing evil ; this sphere I
have occasionally been allowed to perceive ; the endeavour
is perpetual, and as soon as any opportunity is afforded, an
effect bursts forth from it ; but that sphere is checked by the
sphere of the endeavours of heaven, which is from the Lord,
and is a sphere of doing good, wherein is all power, because it
is from the Divine. Nevertheless between those endeavours,
diametrically opposite to each other, an equilibrium is kept, to
the intent that man may be in freedom, and thereby in choice,
and may be reformed ; for all reformation is in freedom,
and none without it. Spiritual endeavour is the same thing
as will : during a man's reformation he is kept in equili-
brium, that is, in freedom, between willing good and willing
evil ; and so far as he then approaches towards willing what
is good, so far he approaches heaven, and recedes from hell ;
and so far the new voluntary part, which he then receives
from the Lord, prevails against his own voluntary part, which
he received by inheritance from his parents and afterwards by
actual life ; when, therefore, a man is so far reformed that he
wills what is good, and is inclined to it, then good removes
evil, because the Lord is present in good ; for good is from the

8210, 8211.] EXODUS.

Lord, thus it is His, yea, it is Himself. From these considera-
tions it may appear how the case is with the endeavour of the
influxes with man.

8210. All the horses of Pharaoh, his chariots, and his horse-
men, to the midst of the sea. That this signifies that scientifics
from the perverted intellectual part, the doctrinals of falsity,
and reasonings, filled hell, appears from the signification of the
horses of Pharaoh, as denoting scientifics from the intellectual
part perverted ; from the signification of the chariots of Pharaoh,
as denoting the doctrinals of falsity ; from the signification of
the horsemen of Pharaoh, as denoting the reasonings therefrom
(concerning all which see above, nos. 8146, 8148); and from
the signification of into the midst of the sea, as denoting to fill

2 hell. These three things connected with Pharaoh's army — his
horses, chariots, and horsemen, are here mentioned again, because
there is now at hand the last state of devastation of those of
the Church who were in faith separate from charity, and in a
life of evil, which is a state of casting into hell ; and casting
into hell is a crowding together, occasioned by the falsities from
evil ; for when the evil are devastated as to all truth and good,
and left to the evil of their life and the falsity from it, then the
hells are opened with which they had communicated by the
evils of their life ; in consequence thereof all the evils which
they have appropriated to themselves rush into them, and the
falsities which flow from the evils then form a sphere about
them, which appears like a dense cloud, or like water. When
this effect takes place they are in hell ; for they are then shut
out from all communication with heaven, and are also separated

3 from the other hells ; this is called casting into hell. This is
the reason why, when they entered into the midst of the sea,
mention is made of horses, chariots, and horsemen, for, as we
have said, the Red sea signifies hell, and horses, chariots, and
horsemen signify all the falsities and all the things of falsity
from evil, which are now let into them, that thus by every
quality of falsity from evil, they may be separated from the
rest of the hells ; these are the subjects specifically treated of
in the verses now following (24-28).

8211. Verse 24. And it came to pass in the morning watch.
That this signifies a state of thick darkness, and of the destruc-
tion of those who are in falsity from evil, and a state of the
enlightenment and salvation of those who are in truth from
good, appears from the signification of the morning watch, as
denoting a state of enlightenment and salvation, and in the
opposite sense a state of thick darkness and destruction : the
reason why tlie morniny watch has this signification is, because
states of faith and love in the other life are like the times of
the day in the world — morning, noon, evening, and night —
thesefore also the latter correspond to the former (nos. 2788,

CHAPTER XIV. 24. [8211.

5672, 5962, GllO); the states also vary nearly in a similar
manner. The end and the beginning of those variations is the
morning, and specifically twilight ; for then night is ended and
day begins: in the state to which morning corresponds, the
good begin to be enlightened as to the things which are of
faith, and to grow warm as to those which are of charity, and
the reverse is true of the evil ; for the evil then begin to be
overshadowed l^y falsities, and to grow cold by evils, conse-
quently to the latter the morning is a state of thick darkness
and destruction, and to the former a state of enlightenment
and salvation. From these states in heaven there exist states 2
of light and heat, also states of thick darkness and cold on
earth, which succeed each other every year and every day ; for
whatever exists in the natural world derives its origin and
cause from the things which exist in the spiritual world, since
the whole of nature is a theatre representative of the Lord's
kingdom (see nos. 3483, 4939, 5173, 5962); hence come corre-
spondences. The variations of light and shade, also of heat and
cold on earth, arise indeed from the difference of the sun's
altitude, every year and every day, in the several regions of the
earth ; but these, which are the proximate causes, and are in
the natural world, were created according to those things in the
spiritual world, as by their prior causes effecting the posterior
causes which exist in the natural world ; for there is nothing
anywhere in the natural world which is in order, but
derives its cause and origin from the spiritual world, that is,
through the spiritual from the Divine. As the morning signifies 3
the beginning of enlightenment and salvation in respect to the
good, and the beginning of thick darkness and destruction in
respect to the evil, therefore it is here said that in the morning
vxitch Jehovah looked to the camp of the Egyptians, and trouUed
it, and at the same time removed the wheel of the chariots, and
threui them off into the midst of the sea ; and, on the other hand,
that He saved the sons of Israel. From these considerations it
may now be evident what is signified in the spiritual sense by
the following passages in the Word ; as in Isaiah : " In the day
thou shall make thy plant to groiv, and in the morning thy seed to
flourish" (xvii. 11). Again: "About the time of evening behold
terror ; before morning, it is not " (xvii. 14). Again : " Jehovah,
be Thou their arm every morning, our Salvation also in the time
of tro2cble " (xxxiii. 2). In Ezekiel : " Thiis saith the Lord
Jehovah, An evil, behold one evil is come ; the end is come, the end
is come ; the morning is come upon thee, 0 inJiabitant of the
earth ; the day of tumult is near " (vii. 5-7). In Hosea : " Thus
hath Bethel done to yoit, because of the wickedness of your vjieked-
ness ; in the morning the king of Israel in cutting off shall be cut
off" (x. 15). In David: "Make me to hear Thy mercy in the
morning ; ddiver me from mine enemies, 0 Jehovah" (Psalm

71.

8212.] EXODUS.

cxliii. 8, 9). Also why the Lord, " TFJien the morning davm
arose, saved Lot, and made hrimstone and fire to rain upon
Sodom and Gomorrah" (Gen. xix. 15, and following verses).

4 As the morning signifies a state of enlightenment and salvation
of the good, and a state of thick darkness and destruction of
the evil, therefore also the morning signifies the time of the
Last Judgment, when those who are in good are to be saved,
and those who are in evil are to perish ; consequently it signifies
the end of the former Church, and the beginning of a new
Church, which are signified in the Word by the Last Judgment
(see nos. 900, 931, 1733, 1850, 2117-2133, 3353, 4057, 4535).
This is signified by the morning in Daniel : " He said to me,
Until the evening, the morning, two thousand three hundred ; and
then shall the holy he justified" (viii. 14). And in Zephaniah :
"Jehovah in the morning, in the morning will give judgment into
light, nor shcdl it fail. I will cut off the nations, and their
corners shall he devastated" (iii. 5, 6). Also in Isaiah : " Crying
to me out of Seir, Watchman, ivhat of the night ? watchman,
what of the night ? The watchman said, The morning cometh,
and also the night; if ye inquire, inquire; return, come" {xx\.
11, 12), In these passages the morning denotes the Lord's
Coming, and enlightenment and salvation on the occasion ;
thus it denotes a new Church ; the night denotes the state of a
man and of the Church at that time, as being in mere falsities

5 from evil. It is called the morning watch, because the night
was divided into watches, of which the last of the night and
the first of the day was the morning watch. The watchers
were upon the walls, observing whether an enemy approached,
and by a cry announcing what they saw ; by them, in the
internal rej)resentative sense, is meant the Lord, and by tlie
watch. His continual presence and protection (no. 7989) ; as in
David : " Thy watchman shall not slumber : Behold, the u-atch-
man of Israel shcdl neither slumher nor sleejx Jehovah is thy
vjatchman ; Jehovah is thy shade upon thy right hand. TJie sun
shall not smite thee hy day, 7ior the moon hy night. Jehovah
shall keep [custodiet] thee from all evil ; He shall ivatch over thy
soul " (Psalm cxxi. 3-6). Watchmen also mean prophets and
priests, consequently the Word; as in Isaiah: " Upon thy ivalls,
0 Jerusalem, I have apjjointed ivatchmcn ; they shall not he silent
all the day and all the night, making mention of Jehovah"
(Ixii. 6). And in Jeremiah : " It is the day ; the watchmen in
mount Ep)hraim shall cry, Arise, and let us go up to Zion, to
Jehovah our God" (xxxi. 6).

8212. Thcd Jehovah looked to the camp of the Egyptians.
That this signifies the extension therefrom of Divine influx
towards those who by means of falsities endeavoured to offer
violence, appears from the signification of looking, when it is
said of Jehovah, as denoting the extension of His influx ; for it
72

CHAPTER XIV. 24, 25. [8213-8215.

is evident that the Lord's looking to any one denotes to flow
in, for in such case He makes Himself present, and gives a
perception of good and truth to those who are in the truth from
good which is from Himself, as is done by influx ; hence, when
the angels look into any one, they infuse into him the afl'ection
which belongs to their life ; and from the signification of the
camp of the Egyptians, as denoting falsities from evil (see nos.
8193, 8196); and as on this occasion those who were in falsities
from evil followed after the sons of Israel, it signifies also an
attempt to offer violence by means of falsities (no. 8208).

8213. That, in the 2nllar of Jive and of the cloud, signifies the
presence of Divine Good and Truth there, appears from the
signification of the pillar of fire and of the cloud, as denoting the
Lord's presence (see no. 8110), consequently that of Divine
Good and Truth ; for where the Lord is, there are good and
truth ; what is specifically signified by the jnllar of fire and of
the cloud, see nos. 8106-8108.

8214. And troubled the camp of the Egyptians. This signifies
that hence the extensions of falsity from evil returned upon
them, as appears from the signification of troicUing the camp of
the Egyptians, as denoting the return of the falsities from evil,
which they attempted to bring upon those who were in truth
and good, upon themselves. This is the signification of those
words, because the Lord's presence with the evil, presents that
effect ; for the evil, who by suggestions of falsity and evil are
desirous of bringing violence upon the good, cast themselves into
the punishment of retaliation, which is such that the falsities
and evils which they endeavour to suggest return upon them.
This, which is called the punishment of retaliation, comes from
this law of order in heaven : '•' All things whatsoever ye would
that men shoidd do to you, even so do ye to them ; this is the law
and the prophets" (Matt. vii. 12) ; wherefore those who do good
from good, or from the heart, receive good from others ; and,
on the other hand likewise, those who do evil from evil, or
from the heart, receive evil from others ; hence it is, that every
good has its recompense annexed to it, and every evil its
punishment (nos. 696, 967, 1857, 6559). From these con-
siderations it is now evident that, Jehovah troidiled the camp) of
the Egyptians, signifies that the extensions of falsity from evil
returned upon them : hence came their trouble. That this
takes place with the evil by means of the Lord's presence,
may be seen at no. 7989.

8215. Verse 25. And He removed the wheel of his chariots.
That this signifies that the power of exciting falsities was taken
away, appears from the signification of to remove, as denoting
to take away ; from the signification of a wheel, as denoting the
power of advancing, of which we shall speak presently ; and
from the signification of the chariots of Pharaoh, as denoting the

8215.] EXODUS.

doctrinals of falsity (see nos. 8146, 8148), thus falsities. "What
a wheel signifies in the genuine sense, may appear from the
signification of a chariot. Chariots were of two kinds ; some
were for the conveyance of merchandize, and others for
combat : the chariots for the conveyance of merchandize signi-
fied the doctrinals of truth, and, in the opposite sense, the
doctrinals of falsity ; the chariots for combat also signified
doctrinals in each sense, but combating; thus they signified
truths and falsities themselves, marshalled for combat : hence
it may be manifest that the wheel of a chariot means the power
of advancing, in the present case, of exciting falsities, and of
combating against truths. As this power belongs to man's
intellectual part, therefore a wheel also signifies the intel-

2 lectual part as to the things of doctrine. In the other life
very frequently chariots appear, of different forms and sizes,
laden with merchandize of various kinds : when they appear,
they signify truths in their complex, or doctrinals, which are
as it were receptacles of truth ; and merchandize signifies
various kinds of useful knowledge. These things appear in
heaven, when the angels are conversing about doctrines ; for
as their conversation cannot be understood by those who are
beneath, it is exhibited representatively ; to some, as we have
said, by chariots, in which all the things spoken of are presented
in form before the eyes, whence in a moment the particulars of
the conversation may be understood and seen ; some in the
form of the chariot, some in its construction, some in its colour,
some in its wheels, some in the horses which draw it, some in
the merchandize which it conveys : it is from these represent-

3 atives that chariots in the Word signify doctrinals. Hence it
may in some measure be seen, that the wheel of chariots signifies
the power belonging to the intellectual part ; for as a chariot
moves and goes forward by wheels, so truths which are of doc-
trinals go forward by the intellectual part. This is also signified
by wheels in Isaiah : " Whose loeapons are sharp, and all the hows
lent ; the hoofs of his horses are counted like flint ; his wheels arc
like a storm " (v. 28) ; speaking of the devastator of truth ;
where wcaj^ojis denote falsities, and hoius the doctrine of falsity
(nos. 268G, 2709); the hoof s of the horses denote sensual scien-
tifics from the intellectual part perverted (no. 7729) ; icheels
denote the powers of perverting and destroying truths, like a

4 storm. In Ezekiel: "As I saw the animcds, behold one wheel
was upon the earth hy the animals, necLr his four faces : the ap-
pearance of the wheels and their ivorks loas like a species of hcryl ;
and those four had the same likeness ; moreover their cqjpearance
and their icorks were as it were a wheel in the midst of a wheel :
ivhere they vjcnt they went upon their four quarters ; they did not
turn themselves when they went. Tliey had their rings, and they
had height, and they had fear : moreover their nngs were full of

CHAPTER XIV. 25. [8216-8220.

eyes round about those four: thus when the animals went, the
wheels went with them ; the spirit of an animal urts in the
wheels" (i. 15-21; also x. 9-14). The four animals, which
were cherubmi, signify the Lord's Providence (no. 308); the
wheels, Divine intelligence, or foresight ; hence it is said that
the wheels went together with the animals, and that their rings
were full of eyes, also that the spirit of cm ani7iial was in them,
that is, the truth of wisdom. In Daniel : " / heheld until the !
thrones were cast doivn, and the Ancient of days did sit : His
raiment loas white like snow, the hair of His head like clean ivool :
His throne was flames of fire ; His toheels loere burning fire "
(vii. 9). Here the Ancient of days denotes the Lord as to Divine
Good ; the thrones which were east down denote falsities ; His
raiment denotes Divine Truth in the external form ; the hair of
His head, denotes Divine Good in the external form ; His throne
denotes heaven and the Church ; wheels denote the things of
wisdom and intelligence, thus Divine Truths ; burning fire
denotes the things of love and charity. Under the ten lavers
about tlie temple of Solomon there were also " wheels of brass ;
the work of the wheels was like the ivork of a chariot ivheel ; their
axles, and their naves, and their felloes, and their spokes, were cdl
molteyi " (1 Kings vii. 30-33) : those lavers or bases signify re-
ceptacles of truth, by which a man is purified and regener-
ated ; the ivheels signify the intellectual powers, whereby he
progresses.

8216. And led it in heaviness. That this signifies resistance
and impotence, appears from the signification of a wheel as de-
noting the power of exciting falsities (see just above, no. 8215) ;
hence to lead it in heaviness denotes hindrance by resistance, and
hence impotence.

8217. And the Egyptian said. This signifies the thought
of those who are in falsities from evil, as appears from the
signification of to say, when evil is near at hand, as denoting
thought (as uos. 7094, 7107, 7244, 7937); and from the signi-
fication of the Egyptians, as denoting those who are in falsities
from evil (see nos. 8132, 8135, 8146, 8148).

8218. Th?it, I will fly before /s7^ae/, signifies separation from
those who are in the good of truth and the truth of good,
appears from the signification of to fly, as denoting separation
(see nos. 4113, 4114, 4120); and from the representation of
Israel, as denoting those who are of the spiritual Church, or
what is the same, who are in the good of truth and the truth
of good (see no. 7957).

8219. Because Jehovah fights for them against the Egyptians.
That this signifies that the Lord alone sustains the combat
against falsities and evils, appears from what was explained
above (no. 8175), where similar words occur.

8220. Verses 26-28. And Jehovah said unto Moses, Stretch

75.

8221-8223.] EXODUS.

out thy hand over the sea, and let the tvaters return vpon the
Egyptians, upon his chariots, and upon his horsemen. And Moses
stretdied out his hand over the sea, and the sea returned at the
dawning of the morning to the strength of its flowing ; and the
Egyptians fled to meet it ; and Jehovah overthrew the Egyptiaiis
in the midst of the sea. And the ivaters rettirned, and covered
the chariots and the horsemen, and all the army of Pharaoh,
coming after them into the sea. ; there vms not left even one of
them.

And Jehovah said, unto Moses, signifies influx. Stretch out thy
hand over the sea, signifies the dominion of the power of Divine
Truth over hell. And let the waters return upon the Egyptians,
signifies that falsities would overflow and surround those who
are in falsities from evil. Upon his chariots, and ujwji his
horsemen, signifies the doetrinals of lalsity, and reasonings
from the intellectual part perverted. And Moses stretched out
his hand over the, sea, signifies, as above, the dominion of Divine
power over hell. And the sea returned at the daivning of the
morning to the strength of its flowing, signifies the overflowing
of the falsities from evil to them, from the Lord's presence.
And the Egyptians fled to meet it, signifies that they immersed
themselves in falsities from evil. And Jehovah overthrew the
Egyptians in the midst of the sea, signifies that thus they cast
themselves into Hell where there are falsities from evil. And
the waters returned, signifies the return of falsities npon them.
And covered the chariots, and the horsemen, and all the army of
Pharaoh, signifies that their own falsities hid them. Coming
after them into the sea, signifies that they seized upon them.
There was not left even one of them, signifies all and each.

8221. Verse 26. And Jehovah said unto Moses. That this
signifies influx, appears from the signification of Jehovah said —
when it refers to the dominion of power to be exercised by
Divine Truth represented by Moses — as denoting influx (as
also nos. 7291, 7381).

8222. That, stretch out thy Imnd over the sea, signifies the
dominion of the power of Divine Truth over hell, appears from
what was explained above (no. 8200), where similar words
occur.

8223. Aiid let the toaters return upon the Egyptians. That
this signifies that falsities from evil would overflow and sur-
round those who are in falsities from evil, appears from the
signification of waters, as denoting falsities (see nos. 6346, 7307,
8137, 8138); hence by the waters returning is signified the
overflowing or return of falsity, in the present case also a
surrounding, because i-t is by the waters of the Eed sea, which
are the falsities from evil of those of the Church who were in
faith separate [from charity] and in a life of evil ; and from
the signification Qithe Egyptians, as denoting those who are in

CHAPTER XIV. 26. [8223.

falsities from evil (see frequently above). How the case herein
is, that falsities overflowed or returned upon those who intended
to pour them upon those who are in truth and good, who are
represented Ly the sons of Israel (see above, no. 8214), namely,
that the evil which is intended for others, returns upon them-
selves, and that this arises from the law of Divine order :
Do nothing to another hut what thou art willing that another
should do to thee (Matt. vii. 12) : from this law, which in the
spiritual world is constant and perpetual, have originated the
laws of retaliation, which were enacted in the representative
Church ; as these in Moses : " If hurt befall, thou shalt give soul
for sold, eye for eye, tooth for tooth, hand fm^ hand, foot for foot,
hurning for burning, wound for wound, stripe for stripe" (Exod.
xxi. 23-25). Again : '^ If a man caiise a blemish in his neigh-
bour, as he hath done, so shall it be done to him ; breach for breach,
eye for eye, tooth for tooth ; as he hath caused a blemish in a
man, so shall it be caused in himself" (Lev. xxiv. 19, 20). Again :
"If a witmss shall answer a lie against his brother, ye shall do
to him as he thought to do to his brother " (Dent. xix. 18, 19).
Prom these passages it is very evident, that these laws originate
fi'om that universal law, which in the spiritual world is constant
and perpetual, namely, Thou shalt not do to others but as thou
art willing that others should do to thee ; thus it is clear how
it is to be understood, that falsities from evil, which are intended
to be brought upon others, overflow or return upon the persons
themselves. But with respect to that law in the other life, the 2
case is this : The like, or retaliation, when there is evil, is occa-
sioned by the evil, and never by the good ; or it comes from the
hells, and never from the heavens ; for the hells, or the evil
who are there, are in the continual lust of doing evil to others,
as it is the very delight of their life ; therefore as soon as they
are permitted, they do evil, without any concern to whom,
whether to a wicked or to a good person, to a companion or to
an enemy ; and as it is from the law of order, that evil returns
upon those who intend it, hence, when it is permitted by the
law, they make their assault : this is done by the wicked who
are in the hells, but never by the good who are in the heavens ;
for these are in the continual desire of doing good to others, it
being the delight of tlieir life. As soon, therefore, as they have
the opportunity, they do good, as well to foes as to friends :
yea, neither do they resist evil, for the laws of order defend and
protect good and truth : hence the Lord says : " Ye have heard
that it hath been said. An eye for an eye, and a tooth for a tooth ;
but I say unto you. Resist not evil. Ye have heard that it hath
been said. Thou shalt love thy neighbour and hate thine enemy ;
but I say unto you. Love your encm,ies, bless them that curse you,
do good to them, that hate you ; that ye may be the sons of your
Father in the heavens" (Matt. v. 38, 39, 43-45). It very fre- 3

,8224-8226.] EXODUS.

quently happens in the other life, that the wicked, when they
are desirous to occasion evil to the good, are grievously punished ;
and that the evil which they intend for others, returns upon
themselves. This appears at the time as if it were revenge
from the good ; hut it is not revenge, neither is it from the
good, but from the wicked, to whom in such case opportunity
is given from the law of order : yea, the good do not will evil
to them ; but still they cannot take away the evil of punish-
ment, because at such times they are kept in the intention of
good, just as a judge when he sees a malefactor punished, or as
a father when he sees his son chastised by a master ; the
wicked when they inflict punishment, do it from the lust of
doing evil, but the good from the affection of doing good.
From these considerations, it may appear what is meant by the
Lord's words about loving an enemy in Matthew above ; and
about the law of retaHation, which was not repealed by the
. Lord, but explained, namely, that those who are in heavenly
love, ought not to delight in retaliation or revenge, but in doing
good ; and that the very law of order, wliich protects the good
man, does it of itself by means of the wicked.

8224. That, upon his chariots aiul upon his horsemen, signifies
the doctrinals of falsity, and reasonings from the intellectual
part perverted, appears from the signification of the chariots of
Pharaoh, as denoting the doctrinals of falsity (see nos. 8146,
8148, 8215) ; and from the signification of horsemen, as denoting
reasonings from the intellectual part perverted (see nos. 8146,
8148).

8225. Verse 27. And Moses stretched out his hand over the sea,
signifies the dominion of Divine power over hell (as above,
nos. 8200, 8222).

8226. And the sea returned at the dawning of the morning to
the strength of its flowing. That this signifies the oversowing
of falsities from evil upon them from the Lord's presence,
appears from the signification of returning, when it is said of
falsities from evil, which are signified by the waters of the Eed
sea, as denoting an overflowing or returning upon them (see
just above, no. 8223) ; from the signification of the sea, here of
the waters of the sea, as denoting the falsities from evil, which
are in hell (see nos. 6346, 7307, 8137); from the signification
of the daivning of the morniiig, as denoting the Lord's presence,
of which we shall speak presently ; and from the signification
of to the strength of its flowing, as denoting according to the
general state and order in hell ; for in the hells there is order
just as there is in the heavens, consociation in the liells being
by evils, as in the heavens by goods ; the consociation in the
hells, however, is like that of robbers. The dawning of the
morning denotes the Lord's presence, as may appear from what
was shewn above concerning the morning (no. 8211), namely,

CHAPTER XIY. 27. [8227.

that the morning is a state of thick darkness and destruction
to the evil, and a state of enlightenment and salvation to the
good, and this simply from the Lord's presence (nos. 7989,

8137, 8138, 8188); it is also from the presence of His
Divine Human (no. 8159). The same that is here said of the 2
Egyptians, is said of Babel, in Jeremiah : " He is the Former of
all things, especially of the staff of His inheritance; Jehovah
Zebaoth is His name. Thou art My battle-axe, the weapons of
tear; and by thee I will disperse the nations, and by thee I
ivill destroy the kingdoms ; and by thee I vnll disperse the horse
and his chariot, and by thee I will disjjcrse the chariot and him
that is carried in it : I ivill recompense to Babylon and to all the
inhabitants of Chaldoia all their evil, which they have done in
Zion before your eyes" (li. 19-21, 24). In this passage Bahel
signifies those who have been of the Church, and have profaned
good ; and ChaldoM, those who have profaned truth ; their in-
tellectual part, and the doctrinals and reasonings from it, are
here signihed also by the horse, the chariot, and him that is
carried therein ; and vastation by their dispersion : the Lord as
to the Divine Human, by whose presence their dispersion is
effected, is meant by these words, He is the Former of all
things, especially of the staff of His inheritance ; Jehovah Zebaoth
is His name. Thou art My battle-axe, the iveapons of war ; by
thee I will disperse the nations, and by thee I ivill destroy the
Jcingdoms : nations denote evils, and kingdoms falsities. Hence
it is also evident, that the evils which they do to others, over-
flow or return upon themselves ; for it is said that evil shall be
recompensed to them ; and also, in other passages throughout
the Word, that in the day of visitation revenge will be taken,
also that he will be avenged.

8227. And the Egyptians fled to meet it. This signifies that
they immersed themselves in falsities from evil, as appears
from the signification of to fly to meet the sea, as denoting to
immerse themselves in falsities from evil, which are signified
by the waters of that sea (no. 8226). The case is this : He who
is not acquainted with interior causes, cannot fail to believe
that the evils which befall the wicked, as punishments, vasta-
tions, condemnations, and finally their being cast into hell, are
from the Divine, for such is the actual appearance, as such
things exist from the presence of the Divine (see nos. 8137,

8138, 8188) ; nevertheless nothing of the sort befalls them from
the Divine, but from themselves. The Divine and His presence
have solely the x^rotection and salvation of the good as an end ;
and when He is present with them, and protects them against
the wicked, then the wicked are more and more inflamed
against them, and still more against the Divine Himself, having
the utmost hatred against Him, since those who hate good, bear
the greatest hatred against the Divine : hence they make a

8228-8230.] EXODUS.

furious assault, and in proportion to their fury they cast them-
selves, by the law of order, into punishments, vastations, con-
demnation, and at length into hell. From these considerations
it may appear that the Divine, that is, the Lord, does nothing
but good, and does not do evil to any one ; but that those who
are in evil cast themselves into such things. These are the
things which are signified by the Egyptians Jicd to meet the sea,
that is, that they immersed themselves in falsities from evil.
2 With respect to this something further shall be said : it is
believed that even evils are from the Divine, because He per-
mits them, and does not take them away ; and he who permits
such things and does not remove them when he has the power
to do so, appears as if he wills them, and thus that he is the
cause ; but the Divine permits them, because He cannot hinder
or remove them ; for He wills nothing but good : if therefore
He hindered and removed such evils, as punishments, vasta-
tions, persecutions, temptations, and the like, He would will
evil ; for then there could be no amendment, and in such case
evil would increase, until it had the dominion over good. The
case herein is like that of a king, who pardons the guilty ; in so
doing he is the cause of the evil they afterwards commit in the
kingdom, and also the cause of licentiousness thence in others,
liesides that the wicked person would be confirmed in evil;
therefore a just and good king, although he has the power to
take away punishments, still he cannot do so, for thereby he
would do not good but evil : it is to be observed that all
punishments, and also temptations, in the other life, have good
for their end.

8228. And Jehovah ovcrthreto the Egyptians in the midst of
the sea. That this signifies that thus they cast themselves into
the hell where falsities from evil are, appears from the signi-
fication of to shake off into the sea, as denoting to cast into
falsities from evil ; for those falsities are signified by the waters
of that sea (nos. 6346, 7307, 8137, 8138). The evils, which
in the sense of the letter of the Word are ascribed to Jehovah,
that is, to the Lord, are from those who are in evil, and not at
all from the Lord, and the Word in its internal sense is so to be
understood (see nos. 2447, 6071, 6991, 6997, 7533, 7632, 7643,
7679,7710,7877,7926,8227).

8229. Verse 28. And the waters returned. This signifies the
return of falsities upon them, as appears from what was ex-
plained above (nos. 8223, 8226).

8230. And covered the chariots, and. the horsemen, and all the
army of Pharaoh. That this signifies that their own falsities
hid them, appears from the signification of to cover, as denoting
to close up and thereby to hide ; and from the signification
of the chariots and horsemen of Pharaoh, as denoting the
doctrinals of falsity, and reasonings, combating against truths

CHAPTEE XIV. 28. [8231-8233.

and croods, in general the falsities themselves from evil;
that %iriots denote the doctrinals of falsity and horsemen
reasonings from the intellectual part perverted, see nos 8146,
8148 ; and that they combat against truths and goods, no.

"8'^'31 That coming after them, into the sea, signifies that they
seized upon them, appears from the signification of to come after
mm. when it is s^i^l of the waters of the sea, by which are
signified falsities from evil, as denoting to seize upon.

8'>32 That there was not left even one of them, signifies all
and^each appears without explanation. This verse treats ot
?S plunging^or casting into hell of those who have been m
falsities from evil; but what plunging and casting into hell
mean, is known to few, it being supposed to mean the casting-
down into a certain place where the devil and his crew inflict
torment ; but the case is not so, for casting into hell is nothing
but the closing up by mere falsities from the evil in which they
were when in^the world. When they are there closed up by
those falsities, they are then in hell ; and the evils and alsities
in which they then are, torment them ; but the torment does not
arise from their sorrow for the evil which they have done but
from the consideration that they can no longer do evil this
bein- the delight of their life ; for when they do evil to others
therein, they are punished and tormented by those to whom
they do it. They do evil especially to each other, froin their
desire to command, and therefore to subjugate others, which is
effected, if they do not suffer themselves to be subjugated to
another by many kinds of punishments and torments ; butthe
dominion there, which they are continually aiming at, is m a
perpetual state of vicissitude, and thus those who had punished
and tormented others, are in their turn punished and tormented
by others; and this continues until at length their desire
abates from the fear of punishment. From_ these considera-
tions it may now appear what are the origin and nature ot
hell Hell-fire is nothing but the concupiscence of self-love,
which inflames and torments them (nos. 6314, 7o24, 757o}.

8233 Verses 29-31. And. the sons of Israel went on the dry
[ground] into the midst of the sea ; and the waters were a ivali
unto them on their right hand and on their left. And Jehovah
saved Israel on this day out of the hand of the Egyptians ; and
Israel saw the Egyptians dead upon the seashore. And Israel
saw the great hand which Jehovah exercised upon the Egyptians;
and the people feared Jehovah, and believed in Jehovah, and in

Moses His servant. -,-, ■ ^ ^i -j *

And the sons of Israel went on the dry [ground] into the midst
of the sea, signifies that those who were m the good ot trutli
and the truth of good passed safely through that hell without
infestation. And the waters were a wall unto them on t/ieir
VOL. X. r ^^

8234-8236.] EXODUS.

o'ight hand and on their left, signifies that tliey were withheld
from falsities on all sides. And Jehovah saved Israel on this
day out of the hand of the Egyptians, signifies that the Lord in
this state defended those who were of the spiritual Church
from all violence from the falsities from evil. And Israel saw
the Egyptians dead iqjon the seashore, signifies the appearance
of the condemned dispersed here and there. And Israel saw
the great hand which Jehovah exercised iqjon the Egyptians, signi-
fies the acknowledgment of the Lord's omnipotence. And the
people feared Jehovah, signifies adoration. And believed, signifies
faith and confidence. In Jehovah, and in Moses His servant,
signifies the Lord as to Divine Good and Divine Truth pro-
ceeding from Himself, and ministering.

8234. Verse 29. And the sons of Israel ivent on dry [grotmd]
into the midst of the sea. That this signifies that those who were
in the good of truth and the truth of good passed safely through
that hell without infestation, appears from what was explained
above (no. 8185), where similar words occur. It is said in the
good of truth and the truth of good, and thereby is meant the
spiritual Church ; for those who are of this Church are first
in the good of truth, and next in the truth of good ; for at first
they do good because the truth dictates that it ought to be
done, consequently from obedience; but afterwards they do
good from affection, in which case they see truth from good,
and also do it : hence it is evident, that before the man of the
spiritual Church receives a new will from the Lord, that is, be-
fore he is regenerated, he does truth from obedience ; but after
he is regenerated, he does it from affection, and in this case
truth to him becomes good, because it is of the will ; for to act
from obedience is to act from the intellectual part, but to act
from affection is to act from the voluntary part. Hence also,
those who do truth from obedience are men of the external
Church, but those who do it from affection are men of the in-
ternal Church. From these considerations it is evident that
those who are of the spiritual Church are meant, when those
who are in the good of truth and the truth of good are men-
tioned.

8235. And the waters ivere a ivall unto them 07i their right
hand and on their left. That this signifies that they were with-
held from falsities on all sides, appears from what was explained
above (no. 8206), where similar words occur.

8236. Verse 30. And Jehovah saved Israel on this day out of
the hand of the Egyptians. That this signifies that the Lord in
this state defended those who were of the spiritual Church
from all violence arising from falsities from evil, appears from
the signification of to save, as denoting to defend ; from the
signification of on this day, as denoting in this state ; that a day
denotes a state, see nos. 23, 487, 488, 493, 893, 2788, 3462,

CHAPTEPt XIV. 29-31. [8237, 8238.

3785, 4850 ; from the representation of Israel, as denoting
those who are of the spiritual Church (see frequently above)
and from the representation of the Egyptians, as denoting those
who are in falsities from evil (see also frequently above) ;
hence it is evident, that to save out of their hand denotes to
protect from the violence [offered] by those who are in falsities
from evil.

8237. Ami Israel saw tlte Egyptians dead upon the seashore.
That this signifies the appearance of the condemned dispersed
here and there, appears from the signification of to see, as de-
noting to behold, or the appearance ; from the representation
of the EgyjMans, as denoting those who are in falsities from
evil ; from the signification of the dead, as denoting the con-
demned (see nos. 5407, 6119, 7494) ; and from the signification
of on the seashore, as denoting about the boundaries of hell ;
that shores denote boundaries is evident, and that the sea de-
notes hell has been shewn before. Hence by seeing them dead
on the seashore, is signified the appearance of the condemned
dispersed here and there. As it is said the appearance of the
condemned, it may be expedient to illustrate how the case
herein is. Those who are in one of the hells do not appear to
those who are in another hell, not even to those who are in
the next or nearest, for they are entirely separate ; but they
appear to those who are in Heaven, as often as it is well-pleas-
ing to the Lord ; for the Lord rules the hells also by angels,
who have the means, from the place where they are, of seeing
all things which exist in Hell : this is done to the intent that
there may also be order in Hell, and to prevent one doing
violence to another beyond what is permitted. This oftice is
assigned to the angels, and by it they have dominion over the
hells. Good spirits are also occasionally permitted to look
into the hells, and to see the things which are doing there ;
for it is according to order that lower things may be seen from
higher, Init not higher from lower : thus the hells and their
inhabitants may be seen by those who are in heaven, but not
vice versa. Hence it is, that evils may be seen from good,
but not goods from evil ; for good is higher and evil lower.

8238. Verse 31. And Israel saw the great hand which
Jehovah exercised npon the Egtjptians. That this signifies the
acknowledgment of the Lord's omnipotence, appears from the
signification of to see, as denoting to understand, to acknow-
ledge, and to have faith (see nos. 897, 2150, 2325, 2807, 3790,
3863, 3869, 4403-4421, 5400, 6805) ; from the signification
of a hand great, strong, powerful, high, when it is said of
Jehovah, that is, the Lord, as denoting omnipotence (see nos.
878, 7188, 7189, 7518, 8050, 8069, 8153) ; and from the repre-
sentation of the Egyptians, as denoting those who are in a state
of condemnation, in this case those who are in hell.

8239-8242.] EXODUS.

8239. And the people feared Jeliovah. That this signifies
adoration, appears from the signification oi fearing Jehovah, as
denoting worship either from love, or from faith, or from fear,
(see no. 2826), thus adoration.

8240. And believed. That this signifies faith and confidence,
appears from the signification of to hclieve, as denoting to have
faith, and also confidence ; for whoever has faith also has con-
fidence. Confidence is of love by faith ; consequently none
have confidence in Jehovah, that is, in the Lord, hut those who
have love to the Lord and towards the neighbour, because no
others have faith,

8241. In Jehovah and in Moses His servant. That this signi-
fies the Lord as to Divine Good and Divine Truth proceeding
from Him and ministering, appears from the consideration that
in the Word Jehovah means the Lord (see nos. 1343, 1736,
2921, 3023, 3035, 5663, 6281, 6303, 6945, 6956), and indeed
the Lord as to Divine Good (nos. 2586, 2769, 2807, 2822, 4402,
6905) ; and from the representation of Hoses, as denoting the
Divine Truth proceeding from Him (see nos. 6752, 7010, 7014,
7089, 7382) : it is said the Lord as to Divine Good and Divine
Truth, because Divine Good is in the Lord, and Divine Truth
is from the Lord ; Divine Good is to Divine Truth as the fire
of the sun is to the light therefrom ; the light is not in the sun,
but from it ; and from the signification of a servant, as denoting
one who ministers ; tliat he is named a servant who serves,
thus who ministers, see no. 7143 ; and that on this account
the Lord, as to the Divine Human, when He was in the world,
is called in the Word a servant, no. 3441 ; for He then minis-
tered, as He Himself also says : " Whoever woidd he great
aviong you, ought to he your minister, and ivhoever ivould he
first, ought to he your servant ; as the Son of Man came not to he
ministered to, hut to minister" (Matt. xx. 26-28 ; Mark x. 44,
45 ; Luke xxii. 27).

Continuation concerning the Spirits and Inhabitants of
THE Planet Jupiter.

8242. / WAS also shewn what sort of faces the inhalntants of
the planet Jupiter had ; not that I saiv the inhahitants themselves,
hut the spirits loith faces similar to what they had had during
their abode on their earth. But previous to this manifestation,
one of their angels appeared behind a bright cloud, and gave one
permission ; whereupon two faces were presented to view ; they
were like the faces of the men of our earth, fair bid more beauti-
ful; sincerity and modesty beamed forth from them.
84

CHAPTEE XIV. [8243-8247.

8243. During the presence of the spirits of Jupiter vnth me,
the faces of the inhabitants of our earth appeared less than usual :
this arose from there being an influx from those spirits of the idea
which they had of their own faces being larger ; for they believe,
during their abode on their earth, that after their decease their
faces will be larger, and of a round shape ; and as this idea is
impressed on them, it consequently remains vnth them, and when
they become spirits, they appear to themselves to have larger faces.
The reason why they believe their faces will be larger is, because
they say that the face is not body, inasmuch as by its means they
speak and present their thoughts, and thus by its means the
mind is as it were transparent : hence they have an idea of the
face as of the mind in a form ; and as they know that they shall
become iviscr after their life in the world, they consequently believe
that the form of the mind, or the face, ivill become larger.

8244. When they are in the world, they believe also that after
their decease they shall perceive a fire which will warm their
faces: this belief arises from the tuiser among them knowing^ that
fire in the spiritual world is love, and that that fire is the fire of
life, and that therefrom the angels have their heat : such of them
also as have lived in heavenly love, have their wishes herein grati-
fied, and perceive their faces warmed as by afire; and then the
interiors of their minds are kindled not ivith heat but with love.

8245. On this account also they frequently wash and cleanse
their faces, and likeiuise carefully defend them from the sun's heat :
they use a covering for the head, made of the bark of a tree, of a,
bluish colour, toith which they encompass the head, and therehji
cover the face: but they are not much concerned about the body.

8246. They said that the faces of the men of our earth ivere
not handsome ; and they tvondered that the faces of some were full
of quarts and p)imples, and in other respects disfigured, and said
that they have none such among them. Some of their faces re-
tained a smiling cast, namely, such as were of a cheerful and
smiling habit, and such as were a little prominent about the lips.

8247. The reason why the faces which ivere smiling and cheer-
ful retained a smiling cast, was, because 07i their earth the faces
of almost all the inhabitants are of this dcscripition, because they
have no anxiety for the future, and care little about worldly
matters ; for these are the things which bring sadness and anxiety
into the mind, and thence into the face ; and in case there be
cheerfulness and a smile in the faces of such as are not good, it is
only in the external skin, and not in the fibres from within ; it is
otherwise with the inhabitants of Jupiter. The reason why the
faces which were prominent about the lips had a smiling cast, was
because their speech is chiefly effected by the face, and especially
by the region ahout the lips; and also because they never use
simulation, or speak otherwise than they think ; on this account
they do not force their faces, but let them have free play. It is

8248-8250.] EXODUS.

otherwise with those who from childhood have been practised in
simidation : the face is thence contracted from within, to prevent
the inward thoughts from heing manifested; neither has it free
play from without, hut is kept in readiness either to expand or to
contract, according to the suggestion of cunning. The truth of
this may ap)pear from an examination of the fibres about the lips;
for the series of the fibres in those p>a'rts are manifold, complex,
and intervjoven together, being created not only for the purposes of
chewing the food and forming expressions of speech, but also of
expressing the ideas of the mind.

8248. It was also sheivn me hoiv the thoughts are presented to
view by the face : the affections, ivhich are of love, are exhibited
hy the features and their changes, and the thoughts in those affec-
tions by variations as to the forms of the interiors : it is impossible
to describe them further. The imhahitants of the planet Jupiter
also make use of vocal speech, but it is not so loud as oiLrs ; one
kind of speech is an aicl to the other, and life is insinuated into
the voccd speech by that of the face.

8249. The angels have told me that the first kind of sjyeeeh in
every earth was by means of the face, and this from tico sources —
the lips and the eyes : the reason why the speech at first in use
was of this nature is, because the face was expressly formed to
exhihit the things which a man thinks and wills ; hence cdso the
face has been called an image and index of the mind : a further
reason is, because in the most ancient or primitive times there
was sincerity {no. 8118), and a man neither cherished norivished
to cherish any thought, but what he was willing should beam forth
from his coimtenance. Thus also the affections of the mind and
the ideas of the thought could be presented to the life, and in their
fulness : hereby also they appeared to the eye as iVi a form, and
several together ; which speech therefore as much surpassed vocal
speech, as the sense of seeing surpasses that of hearing, that is,
as the sight of a fine country surpasses a verbal description of
it : moreover, such speech was in agreement with that of the angels,
with ivhom men in those times had communication; also when
the face speaks, or the mind by the face, angelic speech is exhibited
ivith man in its ultimate natural form, and there is a presence
of the internal sight or thought of one man in that of another ;
but it is not so in verbal intercourse. That the most ancient
people in this earth spoke in this manner, may be seen at nos.
607, 608, 1118, 1120, 7361. JSvery one also may know, that the
most ancient pieople could not employ verbal speech, as the expres-
sions of language were not imparted at once, but must have been
invented and cqjplied to things, which could only be done in course
of time.

8250. So long as there were sincerity and rectitude ivith man,
so long also such speech remained ; but as soon as the mind began
to think one thing and speak another, which was the case when
86

CHAPTER XIV. [8251.

he hcgan to love himself and not his ncighhour, then verbal sipeeeh
increased, the face being either silent or at the same time deceitful.
Hence the internal form of the face was changed ; it contracted,
grew hard, and began to be nearly void of life; whereas the
external form, inflamed by the fire of self-love, seemed as if it vjere
alive ; for the vxmt of life in the internal forms vjhich lie under-
neath, and serve for an interior plane, does not appear before the
eyes of men, biit it does before the eyes of angels; for they see
interior things. Such are the faces of those who think one thing
and speak another ; for simidation, hypocrisy, cunning, and deceit,
which at this day arc called p)rudenee, have a tendency to produce
such effects. But the case is far different in the other life, where
it is not alloivable for the speech and thoughts to be at variance :
their variance there is also clearly perceived in every expression,
and in every tone of expression ; and when it is perceived the spirit
that is found guilty , is separated from his associates and fined ;
afterwards he is led by various methods to speak as he thinks, and
to think as he wills, until his mind is one and undivided : if good,
that he may will good, and think and speak truth from
good; and %f evil, that he may will evil, and think and speak
falsity from evil : until this is effected, the good spirit is not
raised into heaven, nor is the evil one cast into hell ; and this to
the end, that in hell there may be nothing but evil and the falsity
of evil, and that in heaven there may be nothing but good and
the truth of good.

8251. The continuation respecting the spirits and inhabitants
of the planet Jwpiter will be found at the close of the following
chapter.

EXODUS.

CHAPTEE FIFTEENTH.

THE DOCTRINE OF CHARITr.

8252. In the man of the Church there ought to be the life
of piety and the life of charity ; the two should be united. The
life of piety without the life of charity is of no avail, but the
former when united with the latter is all-sufficient.

8253. The life of piety consists in thinking and speaking
piously, giving much time to prayer, behaving with due humility
on the occasion, frequenting public worship, and paying devout
attention to the discourses from the pulpit at the time, and
frequently every year receiving the sacrament of the Supper,
and rightly observing the other parts of worship according to
the ordinances of the Church. The life of charity, on the other
hand, consists in willing and doing well to the neighbour, and
acting in every employment from justice and equity, and
from good and truth, in like manner in every occupation ; in a
word, the life of charity consists in the performance of uses.

8254. The most essential worship of the Lord consists in
the life of charity, but not in the life of piety without it : the
life of piety without the life of charity is the desire to provide
for the good of oneself alone, and not of the neighbour ; but
the life of piety united with the life of charity is the desire to
provide for the good of oneself for the sake of the neighbour :
the former life is from love towards self, the latter from love
towards the neighbour.

8255. That to do good is to worship the Lord, is manifest
from the Lord's words in Matthew : " Every one that heareth
My words, and doeth them, I will compare to a 'prudent man ;
hut every one that heareth My ivords, and doeth them not, shall he
compared to a foolish man " (vii. 24, 26).

8256. A man is also of a quality similar to that of the life
of his charity, but not to that of the life of his piety without
the former. Hence the life of charity abides with him to
eternity, but not the life of piety, except so far as it is in agree-
ment with the former. That the life of charity abides with a

CHArTEE XV. [8257.

mau to eternity, is also manifest from the Lord's words in
Mattliew : "The Son of man ivill come in the glory of His Father,
with His angels; and then unll He render to every man accord-
ing to his deeds " (xvi. 27) ; and in John : " They shall come
forth, those ivho have done good into the resurrection of life, hut
those who have done evil into the resurrection of judgment "
(v. 29) ; likewise from what is said in Matthew (xxv. 31 to the
end).

8257. The life by which the Lord is especially worshipped,
means a life according to His precepts in the Word ; for by
these man is made acquainted with the nature of faith and
charity : this is the Christian life, and is called spiritual life.
But a life according to the laws of what is just and honourable,
without the former, is civil and moral life ; this makes a man
to be a citizen of the world, but the former a citizen of heaven.

CHAPTEE XV.

1. Then sang Moses and the sons of Israel this song unto
Jehovah, and they said, saying ; I will sing unto Jehovah,
because exalting He hath exalted ; the horse and his rider He
hath cast into the sea.

2. My valour and song is Jah, and He was my salvation : He
is my God, and I will prepare Him a habitation ; the God of
my father, and I will exalt Him.

3. Jehovah is a Man of war ; Jehovah is His name.

4. The chariots of Pharaoh and his army He hath cast into
the sea ; and the choice of the tertian-leaders were overwhelmed
in the Eed sea.

5. The abysses covered them; they went down into the
depths like a stone.

6. Thy right hand, Jehovah, was magnified in strength ;
with Thy right hand, Jehovah, Thou breakest in pieces the
enemy.

7. And in the multitude of Thine excellence Thou destroyest
them that rise up against Thee ; Thou sendest forth Thy wrath,
it devoureth them as stubble.

8. And by the wind of Thy nostrils the waters were heaped
together ; the streams stood as a heap, the abysses were con-
gealed in the heart of the sea.

_ 9. The enemy said, I will pursue, I will overtake, I will
divide the spoil; my soul shall be filled with them; I will
draw out my sword ; my hand shall drive them out.

10. Thou didst blow with Thy wind ; the sea covered them ;
they sought the deep like lead in vast waters.

11. Who is like unto Thee among the gods, (3 Jehovah ?

EXODUS.

who is like unto Thee, magnificent in holiness, to be venerated
by praises, doing what is wonderful ?

12. Thou stretchedst out Thy right hand ; the earth swal-
lowed them up.

13. In Thy mercy Thou hast led that people ; Thou hast
redeemed them ; Thou hast conducted them in Thy strength to
the habitation of Thy holiness.

14. The people heard, they trembled ; grief took hold upon
the inhabitants of Philistia.

15. Then the leaders of Edom were dismayed ; the mighty
ones of Moab, terror took hold of them ; all the inhabitants of
Canaan melted.

16. Eear and dread fell upon them; in the greatness of
Thine arm they shall be cut off like a stone, until Thy people
pass over, 0 Jehovah, until this people pass over, which Thou
hast possessed.

17. Thou shalt bring them in. Thou shalt plant them in the
mountain of Thine inheritance, in the place for Thyself to
inhabit ; Thou hast worked, 0 Jehovah ; Thy hands, 0 Loed,
have prepared a sanctuary.

18. Jehovah shall reign for an age and to eternity.

19. For the horse of Pharaoh came with his chariot and
his horsemen into the sea, and Jehovah brought back upon
them the waters of the sea ; and the sons of Israel went on the
dry [ground] through the midst of the sea.

20. And Miriam the prophetess, the sister of Aaron, took a
timbrel in her hand ; and all the women went forth after her
with timbrels and with dances.

21. And Miriam answered them. Sing ye to Jehovah,
Ijecause exalting He hath exalted ; the horse and his rider
He hath cast into the sea.

22. And Moses made Israel to journey from the Bed sea ;
and they went forth to the wilderness of Shur, and went three
days in the wilderness, and did not find waters.

23. And they came to Marah, and they could not drink the
waters by reason of the bitterness, because they were bitter ;
therefore he called the name thereof Marah.

24. And the people murmured against Moses, saying, What
shall we drink ?

25. And he cried unto Jehovah ; and Jehovah shewed him
[a piece of] wood ; and he cast it to the waters, and the waters
were made sweet. There he set for him a statute and a judg-
ment, and there he tempted him.

26. And he said. If hearing thou wilt hear the voice of
Jehovah, thy God, and wilt do what is right in His eyes, and
wilt hearken to His precepts, and wilt keep all His statutes,
every disease which I have put upon the Egyptians, I will not
put upon thee ; for I, Jehovah, am thy healer.

CHAPTEE XV. [8258-8260.

27. And they came to Elim ; and there were there twelve
fountains of waters, and seventy palms; and they encamped
near the waters.

THE CONTENTS.

8258. In the internal sense of this chapter the Lord is
celebrated, that after He had glorified His Human, He cast
down into the hells the wicked who infested the good in the
other life, and raised into heaven the good who were infested.
These are the things which in the internal sense are contained
in the prophetic song.

8259. The subject afterwards treated of in the internal
sense is another temptation of those who were of the spiritual
Church, which is described by the murmuring of the people at
]\Iarah, where the waters were bitter ; and next of the consola-
tion, which is signified by the encampment at Elim where were
twelve foimtains and seventy palms.

THE INTEENAL SENSE.

8260. Verses 1, 2. Then sang Moses and the sons of Israel
this song unto Jehovah, and they said, saying ; I will sing unto
Jehovah, hecause exalting He hath exalted; the horse and his
rider He hath cast into the sea. My valour and song is Jah,
and He ivas my salvation : He is my God, and I will prepare
Him a hahitation ; the God of my father, and I will exalt Him.

Then sang Moses and the sons of Israel this song unto Jehovah,
signifies the glorification of the Lord by those of the spiritual
Church on account of deliverance. And they said, saying,
signifies thus from influx. / will sing unto Jehovah, signifies
that glory belongs to the Lord alone. Beeause exalting He
hath exalted, signifies that He manifested His Divine in the
Human. The horse and his rider He hath cast into the sea,
signifies that, simply from His presence, falsities from evil
were condemned and cast into hell. My valour, signifies that
all power is from Him. A7id song is Jah, signifies that every-
thing of faith and consequently of glory are from the Divine
Truth, which is from Him. And He was my salvation, signifies
that hence is salvation. And I vnll prepare Him a hahitation,
signifies that in the good which is from Him, He will be as in
His own Heaven. The God of my father, signifies that there
was no other Divine in the Ancient Churches. And I will
exalt Him, signifies that now also Divine worship belongs to
Him,

8261.] EXODUS.

8261. Verse 1, Then sang Moses and the sons of Israel this
song unto Jehovah. This signifies the glorification of the Lord
by those of the spiritual Church on account of deliverance, as
appears from the signification of singing a song, as denoting
glorification, of which we shall speak presently ; the reason
why it denotes the glorification of the Lord is, because Jehovah,
in the Word, means the Lord (see nos. 1343, 1736, 2921, 3023,
3035, 5041, 5663, 6280, 6281, 6905, 6945, 6956); and from
the representation of Moses a,ncl the sons of Israel, as denoting
those who are of the spiritual Church ; for Moses together with
the people represents that Church, Moses its head, because he
also represents Divine Truth, and the people or the sons of
Israel, the Church itself ; that the sons of Israel denote those
who are of the spiritual Church, may be seen at nos. 6426, 6637,
6862, 7035, 7062, 7198, 7201, 7215, 7223; that the glorifica-
tion of the Lord is on account of deliverance, is evident from
what was shewn in the previous chapter, that those who were
of the spiritual Church were saved solely by the Lord's Coming
into the world, and that until that time they were kept in the
lower earth, and were there infested by spirits who were in
falsities from evil, and were delivered by the Lord after He
made the Human in Himself Divine : that those who were of
the spiritual Church were saved solely by the Lord's Coming
into the world, may be seen at nos. 2661, 2716, 2833, 2834,
6373 ; and that until that time they were kept in the lower
earth, and were delivered by the Lord when He made the
Human in Himself Divine (see nos. 6854, 6914, 7035, 7091 end,

2 7828, 7932, 8018, 8054). To sing a song denotes to glorify,
and thus a song denotes glorification, because, in the Ancient
Church, and afterwards in the Jewish, songs were prophetic,
and treated of the Lord, especially of His Coming into the
world, and His destroying the diabolical crew, at that time more
raging than ever, and delivering the faithful from their assaults ;
and as the prophetical utterances of the songs contained such
things in the internal sense, they hence signified the glorification
of the Lord, that is, the celebration of Him from gladness of
heart ; for gladness of heart is especially expressed by a song,
since in a song gladness breaks forth as it were of itself into
sound : hence it is that Jehovah, that is, the Lord, in songs is
called Hero, a Man of War, the God of Armies, the Conqueror,
Strength, a Defence, a Shield, Salvation; and the diabolical
crew which was destroyed, is called the enemy which was

3 smitten, swallowed up, overwhelmed, cast into Hell. Those
who knew nothing of the internal sense, also formerly believed
that such worldly things were meant, as the enemies here, the
combats, victories, overthrows, and overwhelmings, of which
the songs treated in the external sense ; but those who knew
that all prophetical utterances involved heavenly and Divine

CHAPTER XV. 1. [8261.

tilings, and that the latter \vere represented in the former,
knew that those prophetical expressions treated of the con-
demnation of the unbelieving, and the salvation of the
believing by the Lord when He should come into the world ;
and those who knew this to be the case, and reflected on it,
and were influenced thereby, experienced internal gladness, but
the former only external. The angels also that were attendant
on men, were at the same time on such occasions in the glori-
tication of the Lord ; hence those who sang, and those who
heard the songs, experienced heavenly gladness from the holi-
ness and blessedness which flowed in from heaven, in which
gladness they seemed to themselves to be as it were taken up
into heaven. Such an effect had the songs of the Church among
the ancients : such an eftect also they might have at this day ;
for the spiritual angels are especially affected by songs which
relate to the Lord, His kingdom, and the Church. That the
songs of the Church had such an effect, was not only in con-
sequence of their giving activity to the gladness of heart, and
its breaking forth from the interior even to the extreme fibres
of the body, and exciting them with a glad and at the same
time a holy tremor, but also because the glorification of the
Lord in tlie heavens is effected by numerous choirs singing in
concert ; hence also angelic speech is harmonious, falling into
numbers (concerning choirs, see nos. 2595, 2596, 3350, 5182,
8115) ; concerning angelic speech, that it falls into numbers,
see nos. 1648, 1649, 7191 ; hence the glorifications of the Lord
among the ancients, who were of the Church, were performed
by songs, and psalms, and musical instruments of various kinds ;
for the ancients who were of the Church, derived a joy which
surpassed all others from the recollection of the Lord's Coming,
and of the salvation of the human race by Him. That the
prophetical songs in the internal sense contained the glorifica-
tion of the Lord, is manifest from the songs in the Word ; as in
Isaiah : " / Jehovah have called thee injustice, and ivill take hold
of thy hand: I will guard thee, and will give thee for a covenant
to the iKople, for a light of the Gentiles ; to open the blind eyes,
to hring forth from the prison him that is hound, and him that
sitteth in darkness out of the house of iiulosure. Sing ye to
Jehovah a new song, His praise to the end of the earth ; let the
wilderness and the cities thereof lift up their voice, let the in-
habitants of the rock sing, let them give glory to Jehovah. Jehovah
shall go forth as a hero, as a man of wars ; He shall stir up zeal,
He shall prevail over His enemies" (xlii. 6-9, and following
verses). It is evident that the subject here treated of is that
the Lord was about to come to deliver those who were in
spiritual captivity ; therefore it is said. Sing ye to Jehovah a nc70
song; and let the inhabitants of the rock sing. Again, in the
same prophet : " / have given thee for a covenant of the people,

8261.] EXODUS.

to restore the earth, to divide the toasted inheritances ; to say to
the hound, Go ye forth, to those who are in darkness. Be ye re-
vealed. They shall feed on the vmys, and in all high places
shall he their 'pasture. Sing, 0 heavens, and he joyful, 0 earth ;
oMd break forth into singing, 0 mountains ; for Jehovah hath
comforted His ijeople, and will have mercy on His affl,icted"
(xlix. 8-10, 13, and followiug verses) ; this passage also treats

5 of the Lord's Coming, and the deliverance of the bound. In
David : " Sing wnto Jehovah a new song ; bless His name ; declare
His glory among the nations. All the gods of the people are
vanities ; but Jehovah made the heavens. Glory and honour are
before Him; strength and heauty are in His sanctuary. Give
unto Jehovah glory and strength : give unto Jehovah the glory of
His name. Say among the nations, Jehovah reigncth ; the world
also is establislicd, and it shall not he moved. Jehovah cometh ;
He cometh to judge the earth " (Psalm xcvi. 1, to the end). Again:
" Jehovah hrought me up out of the pit of vastation, out of the
mire of clay, arid set my feet uyon a rock, and 2nU into my mouth
a new song, even praise to our God : many shall see, and shall
Imve confidence " (Psalm xl. 2, 3), From these words it is also
manifest, that a song denotes the glorification of the Lord for
deliverance; for songs implied gladness of heart, and the
exaltation of the Lord ; gladness of heart for the Lord's Com-
ing, and salvation at that tune, and exaltation for victory over
spiritual enemies : gladness of heart attended with exaltation of

6 the Lord is what is meant by glorification. That gladness of
heart was signified by songs, is evident from David : " Confess
ye to Jehovah 07i the harp, on a psaltery of ten strings ; play to
Him ; sing to Him a new song ; play excellently with a loud
voice ; for He hath gathered as a heap the waters of the sea ; He
giveth the abysses in treasures" (Psalm xxxiii. 1-7). In Isaiah :
" The joy of timhrels shall cease ; the tumult of the cheerful shall
cease ; the joy of the harp shall cease ; they shall not drink wine
with a song " (xxiv. 8, 9). And in Amos : " / will turn your
feasts into mourning, and all your songs into lamentation " (viii.

10). That the exaltation of Jehovah, that is, of the Lord, was
expressed by songs, is plain from David : " David, the servant of
Jehovah, who spake to Jehovah the vjords of this song : Jehovah
is my strength ; Jehovah is my rock, and my fortress, and my
deliverer ; my God ; my rock in which I trust ; my shield, and
the horn of my salvation ; my refuge ; I will call upon Jehovah,
the praised : then shall I he pirescrvcdfrom mine enemies " (Ps^lm
xviii. 1-4, and following verses). Again : " Jehovah is my
strength, and my shield ; therefore with a song will I confess
Him. Jehovah is their strength, and the strength of the salva-
tions of His Anointed " (Psalm xxviii. 7. 8). Again : " Thy
salvation, 0 God, shall lead me on high. I ivill praise the name
of God with a song, and ivill magnify Him with co7ifession "
94

CHAPTER XV. 1. [8262-8264.

(Psalm Ixix. 29, 30). That songs treated of the Lord is also
manifest in John : " The twenty-four elders sang a new song,
saying, Thou art worthy to take the hook, and to open the seals
thereof ; for Thou wast slain, a7id hast redeemed us to God by Thy
Uood" (Apoc. V. 9, 10). And again : "/ savj seven angels, vjho
sang the song of Moses the servant of God, and the song of the
Lamb, saying, Great and wonderful are Thy works, 0 Lord God
Almighty ; just and true are Thy ways, 0 King of Saints. Who
shall not fear Thee, 0 Lord, and glorify Thy name ?" (Apoc. xv.
2, 3). The song of Moses and the Lamb is the song which is
contained in this chapter ; it is called the song of the Lamb,
because the glorification of the Lord is treated of therein.

8262. A7id they said, saying. That this signifies thus from
influx, appears from the signification of saying, when treating
of the glorification of the Lord by a song, as denoting influx ;
that to say denotes influx, see nos. 5743, 6152, 6291, 7291,
7381, 8221.

8263. That, / unll sing unto Jehovah, signifies that glory
belongs to the Lord alone, appears from the signification of
to sing unto Jehovah, as denoting to glorify the Lord (see just
above, no. 8261) ; thus that glory belongs to Him ; the reason
why it belongs to Him alone is, because the Lord, in the Word,
is Jehovah (no. 8261), thus the only God. It is said in the
Word throughout, that to God alone shall be glory and honour :
he that is not acquainted with the interiors of the Word, may
believe that the Lord desires and loves glory as a man in the
world, for the reason also that He holds nothing in the universe
in competition with it ; but the Lord does not desire glory for
the sake of Himself, but for the sake of the man that glorifies
Him. When a man glorifies Him, he does so from a holy
veneration for Him as the Supreme, and from humiliation of
himself as being respectively nothing ; and as in such glorifica-
tion of the Lord there is holy veneration and humiliation, the
man in this case is in a state of receiving the influx of '^ood
from the Lord, thus also of receiving love to Him ; and hence
it is that the Lord desires that we should glorify Him (see nos.
4347, 4593, 5957) ; that the influx of good from the Lord is
into a lowly heart, may be seen at nos. 3994, 7478.

8264. Because exalting He hath exalted. That this signi-
fies that He manifested His Divine in the Human, appears
from the signification of to exalt Himself, wlien said of the Lord,
as denoting to manifest the Divine in the Human : this is
signified by exalting He hath exalted Himself, because the
Divine is the Highest or the Supreme ; and the Lord, when
He was in the world, made tlie Human in Himself Divine, and
thus exalting He exalted ; that by Idgh in the Word is sig-
nified the Divine, see no. 8153. It is here said exalting He
exalted, which signifies the manifestation of the Divine in the

8265.] EXODUS.

Human, because this song treats of the Lord, that, after He
made His Human Divine, He cast the wicked into the hells,
and raised the good into heaven (no. 8258), and this simply by
His presence (no. 7989) ; for to cast the wicked into the
hells, and to raise the good into heaven, simply by His presence,
is Divine.

8265. The horse and his rider He hath cast into the sea. This
signifies that simply from His presence, falsities from evil were
condemned and cast into hell, as appears from the signification
of a horse, as denoting falsities from the intellectual part per-
verted; that a horse denotes the intellectual part, seenos. 2761,
2762, 3217, 5321, and in the opposite sense a perverted intel-
lectual part; and as this is not an intellectual part, in this
sense a horse signifies the falsity, and the horse of Pharaoh a
false scientific (nos. 6125, 8146, 8148) ; from the signification
of a rider, as denoting reasonings thence (see nos. 8146, 8148) ;
and from the signification of to cast into the sea, as denoting to
condenm and cast into hell ; that the sea, here the Eed sea,
denotes Hell, where are the falsities from evil of those of the
Church who have been in faith separate [from charity], and in
a life of evil, see nos. 8099, 8137, 8148 ; hence it is that they
are called falsities from evil : that those falsities are condemned
and cast into Hell by the mere presence of the Lord, was shewn
in the foregoing chapter ; for the wicked cannot at all bear and
endure the Divine presence, since they are thereby tortured,
tormented, and as it were deprived of life, and behave like
those who are in the agony of death ; the reason is, because in
the Divine there is omnipotence, which destroys and extinguishes
what is opposite, thus falsity and evil ; hence the life of those
who are in falsity and evil, is distressed by the Divine presence,
and in such a case feels a hell in itself according to the degree of
the presence ; but lest those who are in falsities and evils
should be wholly destroyed and tormented, they are veiled by
their own falsities and evils, as by mists, which are of such a
nature as to break the influx of the Divine, or to repel or suffo-
2 cate it, as earthly mists or clouds do the rays of the sun. These
things are meant by the words in John : " They shall say to
the 7nonntains and. rocks, Fall tcpon lis, and hide us from the face
of Him that sittcth on the throne, and from the anger of the
Lamh ; for the great day of His anger is come : who then shall
he able to stand?" (vi. 16, 17): here mountains and rocks, to
which they shall say. Fall ujton us and hide us, signify evils and.
falsities ; tlic anger of the Lamh signifies torment : for it appears
as if the Divine tormented them from anger, when yet it is the
falsities and evils themselves winch are the cause. In like
manner in Isaiah (ii. 10); in Hosea (x. 8); and Luke (xxiii.
30). That condemnation results from the mere presence of the
Lord, is also signified by what follows in this song : " Thou
96

CHAPTEE XY. 1, 2. [8266-8269.

scndcst forth Thy v)rath, it dcvoiirdh them as stuhllc ; and hy
the vjind of Thy nostrils the waters were heeipcd together; the
streams stood as aheap. Thou didst Uoiv ivith Thy wind ; the
sea, covered them, they sought the deep. Thou stretchedst out Thy
right hand ; the earth swcdloived them up" (vers. 7, 8, 10, 12);
in like manner in several other passages in the Word.

82GG. Verse 2. My valour. This signifies that all power is
from Him, as appears from the signification of valour, as
denoting strength and power ; and because it is said my valour,
and is said of Jehovah or the Lord, it denotes that all power is
from Him.

8267. And song is Jah. This signifies that everything of faith
and consequently of glory is from the Divine Truth which
is from Him, as appears from the signification of a song, when
said of Jehovah, as denoting the glorification of the Lord (see
above, no. 8261); but when said of man, as in the present case, as
denoting the glory which is from faith, thus faith from which is
glory, for everything of glory which a man has, is from faith in
the Lord ; because faith, which is truly such, is from the Lord, and
thus the Lord and consequently glory itself is in faith. The
reason why the glory of man is derived from faith is also, because
the Divine Truth, from and by which faith exists, appears, before
the eyes of the angels as light, also as brightness and a beam
of light : this beam of light, together with the magnificent
things of heaven which are from light, is called glory, which
thus is nothing else but Divine Truth, thus faith. The reason ■
why Jah denotes the Divine Truth proceeding from the Lord's
Divine Human, is, because Jah is from Jehovah, and is called
Jah, because it is not the esse, but the cxistere from the esse ;
for Divine Truth is the existerc, but the Divine Good is the
esse (see no. 6880) : hence also it is said, my song is Jah,
because a song signifies faith which is of Divine Truth, Jah
also signifies the Divine Truth, in David: "Sing unto God;
praise His name ; extol Him that rideth ujjon the clouds, hy His
name Jah, and rejoice hcfore Him" (Psalm Ixviii. 4) ; where to
praise and extol God by His name Jah, denotes hj Divine
Truth. Again: " In distress I called iipon Jah; Jah ansivercd me
nt the hreadth. Jehovah helped me. Jah is my strength and
song. I shall not die but live, and declare the works of Jah. I
will enter through the gates of justice, and I luill confess Jah"
(Psalm cxviii. 5, 13, 14, 17, 20) ; in this Psalm Jah denotes the
Lord as to Divine Truth ; in the same manner Jah in Hallelu-
jah (Psalm cv. 45 ; cvi. 1, 48 ; cxi. 1 ; cxii. 1 ; cxiii. 1, 9 ; cxv.
17, 18 ; cxvi. 19).

8268. And He was my salvation, signifies that hence is salva-
tion, as appears without explanation.

8269. And I will prepare Him a habitation. That this signi-
fies that in the good which is from Him, He will be as in His

VOL. X. G 97

8270-8272.] EXODUS.

own Heaven, appears from the signification of a hcibitation,
when it is said of Jehovah or the Lord, as denoting good. The
reason why the habitation of the Lord denotes good is, because
all good is from the Lord, thus good is the Lord's, so that it
may be said that the Lord is Good ; in which when the Lord
dwells, He dwells in His own Divine, nor can He dwell else-
where, according to His words in John : " Jesus said, If a man
love Me he will Jceej) My ivord, and My Father will love him ; and
v)e ivill come to him, and will niaJce our abode ivith him " (xiv. 23).
Good from the Divine is here described by loving the Lord and
keeping His Word, for good is of the love : with such a one it
is said they would make their abode, that is, in the good with
him. It is said, as in His own Heaven, because Heaven is
called the habitation of God from the circumstance that good,
which is from the Lord, is there, and constitutes Heaven. The
Lord also is in every man as in His own Heaven, when He is in
the good there ; for good is the Heaven of man, and a man by
good is associated with angels in Heaven. Hence it is now
evident, that I will ]jreparc Him a habitation, signifies that in
the good which is from Him, He will be as in His own Heaven.

8270. The God of my father, signifies that there was no
other Divine in the Ancient Churches, as appears from the
signification of a father, as denoting the Ancient Church (see
nos. 6050, 6075, 7649, 8055), hence the God of a father denotes
the Divine in the Ancient Churches. The Divine in those
Churches was the Lord (see nos. 6846, 6876, 6884) ; and by
Jehovah they understood none but the Lord (see nos. 1343, 5663).

8271. And I IV ill exalt Him. This signifies that now also
Divine worship Ijelongs to Him, as appears from the significa-
tion of exalting, when it is said that man will exalt Jehovah,
as denoting worship ; for Divine worsliip consists in the
exaltation of the Lord in respect to man's self, which takes
place according to the degree of his humiliation before the
Lord. Humiliation is an essential of Divine worship ; when
a man is in this essential, he is in a state of receiving from
the Lord the truth which is of faith and the good which is of
charity, consequently he is in a state of worshipping Him :
but if a man exalts himself before the Lord, he closes the
interiors of his mind to the reception of good and truth from
the Lord. What is meant by exalting liimself, when it is said
that the Lord exalts Himself, may be seen above (no. 8264).

8272. Verses '3-5. Jehovah is a man of war; Jehovah is
His name, lli^ chariots of Pharaoh and his army He hath cast
into the sea; and the choice of the tertian leaders were over-
whelmed in the Red sea. The abysses covered them ; tliey went
down into the depths like a stone.

Jehovah is a i)ian of war, signifies that the Lord protects from
all the evils and falsities, which are from the hells. Jehovah
98

CHAPTER XV. 2, 3. [8273.

is His name, signifies that it is from Him alone that all things
are. The chariots of Pharaoh and his army He hath cast into the
sea, signifies that, at His presence, the falsities from evil, speci-
fically and generally, of those who were of the Church, and
in a life of evil there, cast themselves into the hells. And the
choice of the tertian leaders, signifies all things together with
their particulars. Were overwhelmed in the Red sea, signifies
that they enclosed themselves with falsities from evil. The
abysses covered them, signifies that falsities from lusts hid them.
They tvent doivn into the depths like a stone, signifies that they
fell to lower things as from gravity.

8273. Verse 3. Jehovah is a man of war. That this signifies
that the Lord protects from all the evils and falsities, which
are from the hells, appears from the signification of a man of
uKtr, as denoting one who fights against falsities and evils,
that is, against the hells, and conquers them ; here, one who
])rotects man against them ; for, as we have before shewn, the
Lord alone fights for man, and protects him, when he is
assaulted by the hells, and this continually, especially in
temptations, which are spiritual combats. The Lord is called
a man of tvar, especially from the circumstance that, when He
was in the world, He alone, that is, of Himself, fought against
the hells, which were then for the most part open, and attacked
and endeavoured to subdue all that came into the other life.
The reason why the diabolical crew, that is, the hells, at that
time so raged was, because the Divine which before the Lord's
Coming was the Divine Human, in passing through heaven,
had not strength to prevail against the evils and falsities
which had immensely increased ; therefore it pleased the
Divine Himself to assume the Human and make it Divine,
and at the same time, by permitting combats against Himself, to
cast that diabolical crew into the hells, and shut them in there,
and also sul)ject them to the heavens : and at the same time
also to reduce the heavens themselves into order. From these
combats the Lord is first called a. man of war ; and afterwards,
because, when He had thus conquered the hells, and was made
justice, from Divine power He continually protects men, and
especially in the combats of temptations. That the Lord alone ■
and from Himself fought against the hells, and overcame them,
is thus taught in Isaiah : " Jiidgment was turned away hack-
wards, and justice stood afar off ; for truth hath stumlled in the
street, and rectitude cannot approach; whilst truth ivas taken
away, and he that departed from evil was insane. Jehovah saw,
and it was evil in His eyes, that there was no judgment. And
He saw that there was no man, and He was amazed that there
was no intercessor ; 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 won His

8273.] EXODUS.

head " (lix. 14-17). In this passage the state of 1 »oth worlds
at that time is described, and that the Lord of Himself alone
restored what was decayed. In like manner in another passage
of the same prophet : " Who is this that comethfrom Eclom, with
sprinkled garments from Bozrah ? This that is honourable in
His raiment, walking in the midtitude of His strength ? I that
speak in justice, great for salvation ; I have trodden the ivine-
press alone, and of the pieople there was no man with 3Ie ; there-
fore their victory was sprinkled upon My garments ; for the day
of vengeance was in My heart, and the year of My redeemed was
come. I looked around, hut there was none to help ; and I was
amazed, hut there was n/)ne to suppiort : therefore Mine own arm
hrought salvation to 3[e " (Ixiii. 1-5). From these words it may
appear, that the Lord in the world fought alone against the

3 liells, and overcame them. "With respect to combats and
victories over the hells the case is this : Whoever once over-
comes them, does so continually ; for by conquering he acquires
power over them, since he so far confirms in himself and
appropriates to himself the good which is of love and the truth
which is of faith, against which the hells afterwards dare not
attempt anything. When the Lord was in the world. He
admitted into Himself the combats of temptations from all the
hells, and by means of those combats made the Human in
Himself Divine, and at the same time reduced the hells to
obedience for ever (see nos. 1663, 1668, 1690, 1692, 1737,
1813, 1820, 2776, 2786, 2795, 2813-2816, 4287); hence it is
that the Lord alone has power over the hells to eternity, and
from Divine power fights for man. Hence the Lord is called
a Man of war, and also a Hero ; as likewise in Isaiah :
'' Jehovah shall go forth as a hero ; as a man of wars, He shall
stir up zeal ; He shall prevail over His enemies" (xlii. 13). And
in David : " Who is this king of glory ? Jehovah the mighty and
the hero ; Jehovah the hero of war. Who is this king of glory f

4 Jelwvah Zehaoth (of armies) " (Psalm xxiv, 8, 10). In the
AVord, where mention is made of war, in the internal sense
there is meant spiritual war, which is that against falsities and
evils, or what is the same, against the Devil, that is the hells
(nos. 1664, 2686). The Lord's wars or combats against the
hells, are treated of in the internal sense both in the historical
and in the prophetical parts of the W^ord, and so are the Lord's
wars and combats for man. Among the ancients, with whom
the Lord's Church was, there was also a Word both historical
and prophetical, which is no longer extant : the historical
Word was called the Book of the Wars of Jehovah, and the
prophetical Word the Enunci(Uions. This Word is mentioned
in Moses (Num. xxi. 14 and 27 ; the expression at verse 27
signifies propheticals, as is evident from its signification in
Num. xxiii. 7, 18 ; xxiv. 3. 15). The wars of Jehovah there

100

CHAPTER XV. 3, 4 [8274-8276.

mean the Lord's combats and victories over the hells, when
He was in the world ; and also His continual combats and
victories afterwards for man, for the Church, and for His
kingdom : for the hells continually desire to lift themselves
up, since they aim at nothing less than sovereignty, but they
are kept under by the Lord alone; their attempts to force
their way upwards appear like bubblings up, and like upheavings
of a man's Ijack ; but as often as they attempt this, some of
them are cast down deeper there.

8274. Jehovah is His name, signifies that it is from Him
alone that all things are, as appears from the signification of
t/ic name of Jehovah, as denoting all things of faith and love,
or of truth and good in the complex, by which the Lord is
worshipped (see nos. 2724, 3006, 6674) ; and as denoting in the
supreme sense the Lord's Divine Human (nos. 2628, 6887),
from whom are all those things; hence, and also from the
consideration that Jehovah is Esse itself, tlius the esse of all
things, it is evident that Jehovah is His name signifies that it
is from the Lord alone that all things are.

8275. Verse 4. The chariots of Pharaoh and his army He
hath cast into the sea. This signifies that, at His presence,
the falsities from evil, specifically and generally, of those who
were of the Church and in a life of evil there, cast themselves
into the hells, as appears from the signification of chariots, as
denoting falsities (see nos. 8146, 8148, 8215), in the present
case falsities specifically, because it is also said the arm//,
which signifies falsities in general ; that armies denote falsities,
may be seen at nos. 3448, 8138, 8146, 8148 ; from the repre-
sentation of Pharaoh and the Egyptians, as denoting those of
the Church who are in faith separate [from charity] and in a
life of evil, and hence are in mere falsities from evil (see nos.
7926, 8132, 8135, 8146, 8148) ; and from the signification of
the sea, here the Eed sea, as denoting the hell of those who are
in those falsities (see nos. 8099, 8137, 8138) ; hence He hath
cast into the sea, denotes that He hath cast into hell, in the
internal sense that they cast themselves thitlier at the mere
presence of the Lord (see no. 8265). Hence it is evident, that
the chariots of Pharaoh and his army He hath cast into the sea,
signifies that, at the presence of the Lord, the falsities from
evil, specifically and generally, of those who were of the Church
and in a life of evil there, cast themselves into the hells.

8276. And the choice of the tertian lectders. That this
signifies all things together with their particulars, appears from
the signification of tertian leaders, as denoting general things
under which are particulars in a series (see no. 8150), thus
each and everything; for when mention is made of general
things, the particulars also are meant which are under them
and in them, and likewise the singulars, which are under the

101

8277, 8278.] EXODUS.

particulars and in them ; for a general without particulars and
singulars is not anything, since it is called a general from
those particulars and singulars, because it is the complex of
many ; hence it is that tertian leaders signify all things together
with their particulars. It is said the choice, and thereby are
signified the principal falsities, under which the rest rank.

8277. Were ovenchclmccl in the Red sea, signifies that they
enclosed themselves with falsities from evil, as appears from
the signification of to he overwhelmed, here in the waters of the
Bed sea, as denoting to enclose themselves with falsities from
evil ; for the waters of that sea signify falsities (nos. 8137, 8138) ;
and to he orenvhelmed signifies to be enclosed ; for those who
are in the hells are enclosed and encompassed by falsities, as
those who are overwhelmed by waters ; that they overwhelm
or enclose themselves in them, may be seen at nos. 7926, 8227,
8228.

8278. Verse 5. The ahysses covered them. That this signifies
that falsities from lusts hid them, appears from the significa-
tion of abysses, as denoting falsities which are from lusts. In
the Word ahysses mean waters, and stores of waters in the
depths ; and in a good sense waters signify truths, and in an
opposite sense falsities (nos. 739, 790, 2702, 3058, 3424, 4976,
5668), and tlte depths signify the hells ; hence abysses denote
falsities from lusts ; they also denote the hells. That, in the
Word, ahysses mean waters in the depths, and stores of waters
appears in Ezekiel : " The inciters caused the cedar to grow, the
abyss made it high, so that with its rivers it wc7it about thy
2>lantation, and sent forth wateixourses to all the trees of the
field " (xxxi. 4). In David : " He clave the rocks in the ivilder-
ness, and made them- drink the great ahysses. He brought forth
streams from the rock, and made wcders to run down like streams"
(Psalm Ixxviii. 15, 16). In Moses: "A good land, a land of
rivers of uiaters, of fountains, and, of ahysses going forth from
the vcdley and from the mountain " (Deut. viii. 7). In these
passages ahysses denote waters in abundance ; and waters in
abundance or abysses denote the truths of faith in plenty. He
made them drink great cd)ysses out of the rock, denotes the truths
of faith without deficiency ; for the rock denotes faith from the
Lord, thus the Lord as to faith : the ahysses going forth from
the valley and from- the motmtain, denote the truths of faith
from love. Hence also among the blessings of Joseph were
mentioned, " The blessings of the abyss that lieth beneath "

2 (Gen. xlix. 25 ; Deut. xxxiii. 13). That abysses denote falsities
from lusts, consequently also the hells, appears in Isaiah :
"Awake according to the days of antiquity, the generations of
eternity. Dost not Thou dry up the sea, the waters of the great
abyss, and make the depths of the sea for a way that the redeemed
may pass over?" (li. 9, 10). Again: "Jehovah, ^oho cut asunder
102

CHAPTEE XV. 5. [8279.

the waters he/ore them, who led them through the aJjysscs, as a horse
in the wilderness; they did not stumble" (Ixiii. 13, 14). In
Ezekiel : " Thus saith the Lord Jehovih ; When I shall make
thee a desolate eity, like the cities ivhich are not inhabited; when
I shall cause the abyss to come up against thee, and many ivaters
shall cover thee" (xxvi. 19). In John : " I saw a star fcdl from
heaven unto the earth, to which was given the key of the pit of the
abyss ; and he opened tlu pit of the cdjyss" (Apoc. ix. 1, 2, 11),
Again : " The beast which came up oid of the abyss made war with
them " (Apoc. xi. 7). Again : " The beast which thou sa.west was,
and is not, and shcdl ascend out of the abyss, and go cvway into
p)crdition" (Apoc. xvii. 8). In these passages cdrysses denote
the hells, thus also falsities from lusts ; for these are in the
hells, and constitute them. As abysses have this signification, 3
they also signify temptations ; for temptations are effected by
falsities and evils injected from the hells. In this sense it is
Avritten in Jonah : " I'he waters encompassed me even to the soul ;
the (thy ss enclosed me round about" {ii. 5). In David: "Abyss
crying to abyss at the voice of Thy wcdcrspouts ; all Thy billows
and Thy loaves have passed over me" (Psalm xlii. 7). Again:
" Who sheioedst me many and evil troubles ; return and vivify
me, and cause me to return and ascend out of the abysses of the
earth" (Fs-d\m\xxi. 20).

8279. They went doivn into the depths like a stone. That this
signifies that they fell to lower things as from gravity, appears
from the signification of to go doivn, when it is to lower things,
as from gravity, as denoting to fall ; from the signification of
the depths, as denoting lower things where are the hells, of which
we shall speak presently ; and from the signification of like a
stone, as denoting as from gravity : it is said like a stone, because
in the genuine sense a stone signifies truth (see nos. 643, 1298,
3720, 3769, 3771, 3773, 3789, 3798, 6426), hence in the opposite
sense it signifies falsity. The falsity from evil also is of such
a nature, that it slides down towards lower things, like a heavy
body in the world ; but truth from good is of such a nature,
that it rises to higher things, like a light body in the world :
hence it is, that so long as the wicked are not yet devastated
as to truths, they are in a region above the hells ; but as soon as
they are devastated, that is, deprived of truths, it is as if their
wings were cut, upon which they sink down like weights, and
so much the deeper, as the falsities from evil are worse : hence
it is that depths, as well as abysses, signify the hells ; but depths
signify the hells in respect to evils, and abysses the hells in
respect to the falsities from evils. As in Jeremiah : " Fly ye :
they have turned themselves away ; they have let themselves doivn
into the deep to dwell " (xlix. 8, 30). In David : " The waters
came even to the soid. I am sunk in deep clay, where there is no
standing : I am come into the depths of waters, and the wave over-

103

8280.] EXODUS.

whelmeth me. Snatch me out from the clay, lest I sink ; let me
he snatched from them that hate me, and from the depths of
waters : let not the vxive of luafers ovenvhelm me, and let not the
depth sicallow me up, and let not the p)U shut its mouth upon me "
(Psalm Ixix. 1, 2, 14, 15). In Micali : " He vAll cast all my sins
into the depths of the sea" (vii. 19). The deep denotes hell in
respect to heaven, because it is opposite to high, which signifies
heaven and is predicated of good (no. 8153) ; evil also corre-
sponds to what is heavy on the earth, which sinks by its own
weight; thus also to the heaviness of a stone, when a stone
signifies falsity.

8280. Verses 6-10. Tliy right hand, Jehovah, was magnified
in strength; vjith TJiy right hand, Jehovah, Thou, hreakest in
pieces the enemy. And in the nmdtitude of TJiine excellence Thou
destroyest them that rise up against Thee : Thou sendest forth Tliy
wrath, it dcvourcth them as stuhUc ; and hy the wind of Tliy
nostrils the ureters icere heaped together ; the streams stood as
a heap, the cdjysses were congealed in the heart of the sea. Tlie
en^my said, I will imrsue, I ivill overtake, I vjill divide the spoil ;
my sold shall be filled with them ; I will draw out my sword ;
my hand shcdl drive them out. Thou didst blow iuith Thy vnnd ;
the sea covered them; they sought the deep like lead in vast
waters.

Thy right hand, Jehovah, v:as magnified, in strength, signifies
that the Lord's omnipotence was shewn. With Tliy right hand,
Jehovah, Tliou hreakest in p)icccs the enemy, signifies the effect of
omnipotence upon evils and the falsities therefrom, whose
power is annihilated. And in the multitude of Thine excellence
Thou destroyest them that rise up against Thee, signifies that
opposites are rejected by the Di^dne as of no account. Thou
sendest forth Thy wrath, signifies the fury of lusts with the
wicked, and their endeavour to offer violence. It dcvourcth
them as stuhhle, signifies devastation and condemnation thence
from themselves. And by the wind of Thy nostrils the waters
ivcre heaped together, signifies that falsities were gathered together
into one by the presence of Heaven. The streams stood as a
heap, signifies tliat those who continually attempted evil could
not at all infest. The abysses were congealed in the heart of the sea,
signifies that mere falsities from the evil of the lusts of self-love
could not by any means emerge. The enemy said, signifies the
thought of those vrho were in evils and the falsities therefrom
before the Lord's Coming. / if/// _2;?«?'5?/t', signifies infestation.
/ u-ill overtake, signifies subjugation. / unll divide the spoil,
signifies servitude. My soul shall he filed, signifies what is
delightful. / will draw out my sword, signifies the continual
combat of falsity from evil. JTy hand shcdl drive them out,
signifies that by power heaven will be destroyed. Thou didst
hloiv with Thy wind, signifies the Lord's presence with the
104

CHAPTER XV. 5, 6. [8281.

angels. The sea covered them, signifies that every falsity closed
them up. Tliey sought the decj) like lead, signifies that evils
drew them down to lower things, like weights in the world.
In vast waters, signifies a surrounding by an abundance of
falsities.

8281. Verse 6. Tliy right hand, Jehovah, vxis magnified in
strength. This signifies that the Lord's (Dmnipotence was shewn,
as appears from the signification of the right hand of Jehovah,
as denoting Omnipotence, of which we shall speak presently ;
and from the signification of to he magnified in strength, as
denoting to be shewn; for Divine power is shewn by the
strength by which it is magnified. The right hand of Jehovah
denotes Omnipotence, because, in the Word, a hand signifies
power, and thus the right hand eminent power ; hence when the
hand or the right hand is spoken of with respect to Jehovah, it
denotes Divine power, or Omnipotence. That the hand and the
right hand denote power, see nos. 878, 4931-4937, 6292, G947,
7188, 7189, 7518 ; and that when it is said of Jehovah, it
denotes Omnipotence, see nos. 3387, 7518, 7673, 8050, 8069,
8153. That the right hand of Jehovah denotes Divine power or 2
Omnipotence, is also manifest from the following passages in the
Word, In IVIatthew : " Jesus said, Heneeforth ye shall see the
Son of Man sitting on the right hands of power, and coming iqwn
the clouds of heaven " (xxvi. 64 ; Mark xiv. 62). In Luke :
" From henceforth the Son of Man shall sit on the right hands of
tlie strength of God" (xxii. 69). Also in David : " Jehovah said
unto my Lord, Sit thou cd 3fy right hand, until I make thine
enemies thy footstool. Thou art a iwiest for ever, after the
manner of Melchizedek. The Lord at thy right hand hath
smitten kings in the day of His anger " (Psalm ex. 1, 4, 5 ; Matt,
xxii. 43, 44). Those who do not know that the right hand,
when it is said of Jehovah, signifies Omnipotence, cannot con-
ceive any other idea from these words of the Lord, than that
the Lord will sit at the right hand of His Father, and have
dominion like one that sits at the right hand of an earthly
king ; but the internal sense instructs us that, in those passages,
to sit cd the right hand denotes the Divine Omnipotence ; hence
also it is said, to sit at the right hands of potoer, and at the right
hands of the strength of God. That it is the Lord who hath 3
omnipotence, is evident, for it is said in reference to Him ; and
Ijy the Lord in David is meant the Lord as to Divine Truth,
and also by the Son of Man in the Evangelists; for it is Divine
Truth which has omnipotence from Divine Good ; that Divine
Truth has omnipotence, see nos. 6948, 8200 : in general, that
power is of truth from good, nos. 3091, 3563, 4932, 6344, 6423 ;
and that hence the hand is predicated of truth, nos. 3091, 4932,
and that the Son of Man is the Divine Truth proceeding
from the Lord, nos, 2159, 2803, 2813, 3704. Divine power, or 4

105

8281.] EXODUS.

Omnipotence, is also signified by the right hand in the follow-
ing passages in David : " Noio I hnow that Jehovah saveth His
anointed; they answer Him in heaven, hy the j^oivers of the
salvation of His right hand " (Psalm xx. 6). Again : " Jehovah,
look doionfrom the heavens, and behold, and visit this vine, and
the tivig tchich Thy right hand hath planted ; [let Thy hand he]
upon the Son Thou hadst strengthened for Thyself" (Psalm Ixxx.
14, 15, 17). Again : " Thou hast a mighty arm ; strong is Thy
hand; Thy right hand shcdl he exalted" (Psalm Ixxxix. 13),
Again : "My strength and song is Jah ; He is become my salva-
tion; the voice of jubilee and scdvation is in the tents of the just ;
the right hand of Jehovah hath done vcdiantly ; the right hand
(f Jehovah is exalted; the right hand of Jehovah hath done

; valiantly" (Psalm cxviii. 14-16). In these passages the right
hand of Jehovah denotes Omnipotence, and, in the highest sense,
the Lord as to Divine Trnth ; this appears still more plainly
from another passage in David : " Let Thy hand, Jehovah, he for
the mem of Thy right hand; for the Son of mem, Thou hadst
strengthened for Thyself " (FsRlm Ixxx. 17); where the man of
the right hand of Jehovah, and the Son of man denote the Lord
as to Divine Truth. Again : " Thou with Thy hand hast driven
out the nations ; they possessed not the land by their own sword,
and their arm did not preserve them; but Tliy right hand, and Thine
arm, and the light of Thy faces" (Psalm xliv. 2, 3); where the
light of the faces of Jehovah denotes Divine Truth from Divine
Good, and so also the right hand and the arm.. And in Isaiah :
" God hath sworn hy His right hand, and hy the arm of His
strength" (Ixii. 8). Here also, the right hand of God and the
arm of His strength denote the Lord as to Divine Truth ; for
Jehovah, or the Lord, does not swear by any other but Him-
self (no. 2842), thus by the Divine Truth, for this is Himself,

5 because from Himself. Hence it is that, throughout the Word,
the Lord is not only called the right hand and the arm of
Jehovah, but also the strength, by which He breaks in pieces the
enemies, and likewise the hammer (as in Jeremiah li. 19-21
et scrp). The Lord also came into the world, and was there
made the Divine Truth and afterwards the Divine Good from
which is the Divine Truth, that He might confine all evils and
falsities in the hells, and gather together goods and truths into
the heavens, and there arrange them in Divine order. From
these considerations it now appears, that in the Word, the
right hand (f Jehovah signifies Omnipotence, which the Divine
possesses by means of Divine Truth. That the right hand
denotes eminent power, originates in the circumstance, that
those who, in the Greatest Man or Heaven, have reference
to the shoulders, the arms, and the hands, are those who are
powerful from the truth which is from good, that is, from the
faith which is from love (nos. 4931-4937, 7518).
lOG

CHAPTEE XV. G, 7. [8282-8284.

8282. With Thy right hand, Jehovah, Thou hrcahcst in piccea
the enemy. That this signifies the effect of omnipotence upon
evils and the falsities therefrom, whose power is annihilated,
appears from the signification of the right hand of Jehovah, as
denoting the Lord's Omnipotence (see just above, no. 8281);
from the signification of to break in ineccs, as denoting to
annihilate ; and from the signification of an enemy, as denoting
evils and falsities, for in the Word in the spiritual sense, no-
thing else is meant by enemies, foes, and haters ; they are called
enemies, foes, and haters, not that the Lord is an enemy to
them, or hates them, but because they are haters and enemies
of the Divine ; but when they devastate themselves, and cast
themselves into condemnation and hell, it appears as if it came
about from the Divine. With respect to this appearance or
fallacy, it is like that of one who sees the sun every day
revolving around our earth, and thence believes that it is the
motion of the sun, whereas it is the motion of the earth ; and
like that of one who offends against the laws, and on that
account is sentenced by a king or judge, and is punished, and
who believes the punishment to come from the king or judge,
whereas it comes from himself who acts contrary to the laws ;
or like that of one who throws himself into the water or the
fire, or runs against a sword pointed at him, or against a troop
of enemies, and who believes that his destruction comes from
those sources, whereas it comes from himself Such is the case
with those who are in evil, who exalt themselves against the
Divine, and cast themselves into the midst of evil.

8283. Verse 7. And in the madtitude of Thine excellence Thou
dcstroycst those that rise wp against Thee. That this signifies that
opposites are rejected by the Divine as of no account, appears
from the signification of the multitude of excellence, as denoting
the Divine in reference to power over the things which oppose
themselves to Him; from the signification of to destroy, as denoting
to reject as of no account ; and from the signification of thc7n that
rise up against, as denoting those who oppose, thus opposites.

8284. That, Thou scndest forth Thy wrcdh, signifies the fury
of lusts with the wicked, and their endeavour to offer violence,
appears from the signification of wrath, when it is attributed to
Jehovah or the Lord, as denoting the destruction and punish-
ment of the endeavours of those who oppose themselves to the
Divine, and are desirous to offer violence to those whom the
Divine protects. It appears as if anger and wrath were from
the Divine, and yet tliat it is with those [who oppose them-
selves] (see nos. 5798, 6071, 6997) ; not only anger and wrath,
but also all the evils which are committed, are attributed to the
Divine, whereas they are from [the wicked] themselves (nos.
2447, 6071, 6991, 6997, 7533, 7632, 7643, 7679, 7710, 7877,
7926, 8223, 8227, 8228); there is a continual sphere of

107

8285, 8286.] EXODUS.

endeavours to do evil from the hells, and a continual sphere of
endeavours to do good from the heavens (no. 8209).

8285. It devoured them as stuhhle, signifies devastation and
condemnation thence from themselves, as appears from the
signification of to devour, as denoting to consume, and in the
spiritual sense to devastate and condemn ; for the consumption
of those who are in evil is devastation and condemnation, for
in such case they are not in any truth, but in mere falsities
from evil, hence they no longer have any spiritual life. It is
said as stuhUc, because an entire vastation, that is devastation,
is signified.

8286. Verse 8. And hy the wind of Thy nostrils the VMters
were heaind together. That this signifies that falsities were
gathered together into one by the presence of heaven, appears
from the signification of the wind of the nostrils, as denoting
heaven, of which we shall speak presently ; from the significa-
tion of to he hca^ied together, as denoting to be gathered together
into one ; and from the signification of vxders, as denoting
falsities (see nos. 7307, 8137, 8138): that condemnation and
casting into hell is the gathering together of all the falsities
from evil, and a closing up by them, see nos. 8146, 8210, 8232 ;
and that this is effected by the mere presence of the Lord, no.
8265. The reason why the wind of the 7iostrils of Jehovah or
the Lord denotes heaven is, because it means the breath of life,
thus Divine life ; and as this constitutes the life of heaven, the
wind of the nostrils of Jehovah signifies heaven ; hence also it
is, that in the original tongue, the same expression signifies

2 both wind and Ijreath. That the vnnd of Jehovah, or His
breath, signifies the life of heaven, and of the man who is in
heaven, that is, of the regenerate man, appears in David : " By
the Word of Jehovah were the hcaveyis made, and hy the hreath
(the wind) of His mouth all the host of them" (Psalm xxxiii. 6).
Again : " Thou gather est together their hreath, they expire and
return to their dust ; Thou sendest forth Thy hreath (wind), they
are created " (Psalm civ. 29, 30). In Ezekiel : " Jehovah said
to me, S/uill these hones live ? also He said, Pivphcsy upon the
hreath ; projjhesy, son of man, and say to the tuind. Thus saith
the Lord Jehovah ; From the four winds, come thou hreath, and
hreathe into these slain, that they may live ; and the hreath came
into them, and they revived" (xxxvii. 3, 9, 10). In John: "/
saw four angels, standing at the four corners of the earth, holding
hack the four winds of the earth, that the vnnd might not hlow
lil^on the earth, or uimu the sea, or upon any tree " (Apoc. vii. 1).
In these passages ivind denotes the life of heaven, that is, the
Divine life. So also in Job : " The spirit of God hath made me,

3 and the hreath of Schaddai hath given me life " (xxxiii. 4). As
vnnd signified life, therefore when the Lord teaches concerning
man's regeneration, He also says : " The hreath (or wind) hlavxth

108

CHArTEE XV. 8. [8287.

where it wills, and tlwu Tiearest the voice thereof ; hit thou dost
not knoiv whence it cometh, or whither it goeth ; so is every one
that is lorn of the breath " (John iii. 8). And because the wind
of Jehovah, or His breath, signifies life from the Divine, there-
fore where the new life of Adam is treated of, it is said that
Jehovah " hreathed into his nostrils the hreath of lives, and the man
was made into a living soid " (Gen. ii. 7) ; it is said, into the
nostrils, because by them respiration is effected, and by respira-
tion life ; as in Isaiah : " Cease ye from man, in whose nose is
hreath " (ii. 22). In Jeremiah : " The hreath of owr nostrils, the
Anointed of Jehovah, vjas taken in their pits, of whom we had said, ■
In his shade we shall live among the nations" (Lam. iv. 20) : the
Anointed of Jehovah denotes the Lord ; the hreath ef our nostrils
denotes life from Him. In Job : " As long as my soid. is in me,
and the wind, of God in my nose " (xxvii. 3). Now, as the ivind 4
of the nostrils of Jehovah signifies the life from the Lord, and
thereby in the universal sense heaven, and as by the presence
of the Lord, or of lieaven where the Lord is, evils and falsities
are cast into hell (no. 8265), therefore also that effect is signi-
fied by the luind of the nostrils of Jehovah, as in David : " The
channels of the sea apiKared, the foundations of the world were
discovered at tlu rehuke of Jehovah, by the blast of the breath of
His 7iose " (Psalm xviii, 15 ; 2 Sam. xxii. 16). In Isaiah : " The
hreath of Jehovah, like a stream of brimstone, kindles it " (xxx.
33). Again: ^' Yea, they are not iilanted; yea, they are not
sown ; yea, their trunk is not rooted in the earth ; and also He
breathes wpon them, and they wither, so that the storm takes them
away like stubble " (xl. 24). And in David : " He sendcth His
word, and melteth them ; He maketh His wind to breathe, and the
v.-atersfiow " (Psalm cxlvii. 18). Hence also it is, that the nose,
when it is predicated of Jehovah or the Lord, also signifies
wrath, thus punishment, vastation, and tlie condemnation of
those who are in evils and falsities (as in Num. xxv. 4 ; Deut.
vii. 4 ; Judges ii. 14 ; Isa. ix. 21 ; Jer. iv. 8 ; Hos. xiv. 4 ;
Psalm vi. 1 ; Ixxxvi. 15 ; ciii. 8 ; cxlv. 8 ;^ and in very many
other passages) : likewise to blow or to hrecdhe with the nostrils
signifies to be angry (Deut. iv. 21 ; Isa. xii. 1 ; Psalm ii. 12 ;
vi. 1 ; Ix. 3 ; Ixxix. 5 ; Ixxxv. 5).

8287. That, the streams stood as a heap), signifies that those
who continually attempted evil could not at all infest, appears
from the signification of to stand as a heap, when it is said of
falsities from evil, as denoting continually to attempt evil ;
for when streams stand as a heap, they overhang and are in the
endeavour to flow in, but are restrained by a stronger force :
and from the signification of streams, as denoting falsities from
evil, in like manner as waters (nos. 7307, 8137, 8138) ; but

^ In all these passages iu the original the expression is, the. heat of the
nose. — Ed.

109

8288-8290.] EXODUS.

they are called streams on account of their endeavour to flow
in, that is, to infest.

8288. The abysses were congealed in the heart of the sea. That
this signifies that mere falsities from the evil of the lusts of
self-love could not by any means emerge, appears from the sig-
nification of to he congealed, when it is said of those who are in
the hells, as denoting not to be able to emerge ; from the signi-
fication of abysses, as denoting falsities from lusts, and as
denoting the hells (see above, nos. 8278, 8279) ; and from the
signification of the heart of the sea, as denoting the evil of self-
love and the falsities therefrom ; for the heart in the genuine
sense signifies celestial good, which is of love to the Lord (see
nos. 3635, 3883-3896, 7542); hence, in the opposite sense, it
signifies the evil of self-love ; for this evil is opposite to the
good of love to the Lord, and the evil of the love of the world
is opposite to spiritual love, which is that of love towards the
neighbour : hence it is evident that the abysses ivere congealed
in the heart of the sea, signifies that mere falsities from the evil
of the lusts of self-love could not by any means emerge. It is
said that they could not emerge, because by abysses and the
heart of the sea are signified the hells, where there are falsities
from lusts, or falsities from evil ; hence, as they are there sur-
rounded by their own falsities from evil, they cannot any longer
extricate themselves, because the Divine of the Lord opposes
the falsities there.

8289. Verse 9. The enemy said. That this signifies the
thought of those who were in evils and the falsities before the
Lord's Coming, appears from the signification of he said, as
denoting thought (as nos. 3395, 7244, 7937); and from the
signification of the enemy, as denoting those who are in evils
and falsities, for an enemy in the spiritual sense denotes no
others (no. 8282). It signifies the thought of those who were
in evils and falsities before the Lord's Coming, because the
infernal crew at that time raged almost without control, and
infested and attempted to subdue all. Their thought then is
<lescribed in this verse by, / will pursue, I ivill overtake, I will
divide the spoil ; my sold shall he filed, I will draw the sword ;
my hand shall drive them out. But this glorying of theirs was
changed into lamentation, when the Lord came into the world :
this is described in the following verse by, Thou didst blow with
Thy ivind ; the sea covered them ; they sought the deep) like lead
in vast waters (concerning the change of state effected among
them by the Lord's Connng, see nos. 6854, 6914, 7091, 7828,
7932, 8018, 8054).

8290. I will pursue, signifies infestation, as appears from the
signification of to p)ursue, when it is said by those wlio are in
evil concerning those who are in good, as denoting to infest
and to attempt to subjugate.

110

CHAPTER XV. 9. [8291-8294

8291. I will overtake, signifies subjugation, as appears from
the signification of to overtake, when it is said 1 )j those who are
in evil concerning those who are in good, as denoting to
subjugate.

8292. / will divide the spoil, signifies servitude, as appears
from the signification of spoil, as denoting those who are
subdued ; hence to divide the spoil denotes to distrilnite among
themselves those who are reduced to the state of servants ;
thus it denotes servitude.

8293. That, my soul shall he filled, denotes what is delightful,
appears without explanation. It is said, my said shall he filled,
because the very delight of those who are in hell is to inflict
evil upon others, in some instances merely for the sake of
delight; in others, that they may be reduced to servitude, in
wdiich they desire afterwards to treat them cruelly. That those
who live wickedly, take such delight in the other life, scarce
any can believe, and not even themselves ; for so long as they
are in the world they are restrained by fears in respect to legal
penalties, also to the loss of honours, wealth, reputation, and
likewise of life ; which fears at the time cause them to abstain
from evils in externals, and hence they suppose that they are
not in evils ; but when reflections upon the loss of life, wealth,
honour, and reputation are taken away from them, as is the
case in the other life, and they are left to their own evil, then
the delight of doing evil, which lay concealed in the will, and
put itself forth as often as they could remove those fears, makes
itself manifest : this delight then constitutes their life, which
is infernal life.

8294. / will draio oid my svjord, signifies the continual
combat of the falsity from evil, as appears from the significa-
tion of a sword, as denoting truth combating against falsity
and evil, and in the opposite sense, falsity combating against
truth and good (see nos. 2799, 4499) ; and from the signification
of to dixiw out or make bare, as denoting continual combat,
until the enemy is overthrown. Continual combat is also
signified by an unsheathed or drawn sword in Moses : " / loill
scatter you among the nations, and will draiv out the sword after
you " (Lev. xxvi. 33). In Ezekiel : " / will scatter every troop
of his to every toind, and I tvill unsheathe the sivord after them. "
(xii. 14). Again : " Thus said Jehovah, Behold I am against
thee ; Iivill draiv forth My sicord out of its sheath, and I will eut
off from thee the just one and the wiched. My sword shall go forth
from its sheath against all flesh, from the south to the no7'th ;
that all flesh may knoiu that I, Jehovah, have drawn forth the
sioord out of its sheath ; it shall not return any more " (xxi.
3-5). Here to unsheathe or draw out the sword denotes not
to cease from fighting until the enemies be overthrown ; thus it
denotes continual combat. Continual combat against evils and

111

8295-8298.] EXODUS.

falsities is also signified by the unsheathed sivord of tlie prince of
the army of Jehovah, who was seen of Joshua, when he came
into the land of Canaan (Josh. v. 13), by which w^as signified
that they should fight against the nations there and destroy
them. The nations, which at that time possessed the land of
Canaan, signified those who before the Lord's Coming occupied
the region of heaven, which was afterwards given to those who
were of the Lord's spiritual kingdom (nos. 6914, 8054).

8295. My Jmnd shall drive them out. That this signifies that
by power heaven will be destroyed, appears from the significa-
tion of to drive out, as denoting to throw down and thereby to
destrov ; and from the signification of the hand, as denoting
powe/(see nos. 878,4931-4937, 6292, 6947, 7188,7189, 7518);
the reason why heaven is signified is, because it is said that He
will drive them out, thus from heaven ; for the wicked, when
they are unrestrained, proceed to such boldness and impudence
as to suppose they are able to destroy heaven itself; for all
who are in the hells are opposed to heaven, because to good and
truth, and hence they are in the continual lust of destroying
heaven, and so far as they are permitted they continually

! attempt it (no. 8273). The desire to destroy heaven, or to throw
down those who are there, is not effected by hostile invasion as
on earth, for there is no such invasion or combat in the other
life ; but it is effected by the destruction of the truth which
is of faith and the good which is of love, for the truth of faith
and the good of love constitute heaven : herein consist the
combats and wars in the other life ; and how direful and
atrocious they are, will be shewn at the close of the chapters,
when, by the Lord's Divine mercy, we come to treat of the
hells. The war recorded in John is to be understood in no
other sense : " There was war in heaven ; Michael and his
angels fouf/ht against the dragon, and the dragon fought and his
angels, hut 'prevailed not " (Apoc. xii. 7, 8).

8296. Verse. 10. Thou didst hloiv with Tliy wind, signifies
tlie presence of the Lord with the angels (as appears from what
was explained above, no. 8286).

8297. That, the sea covered them, signifies that every falsity
closed them up, appears from the signification of to cover, as
denoting to close up ; and from the signification of the sea, here
of the waters of the lied sea, as denoting falsities from evils ;
that the sea denotes hell, see nos. 8099, 8137, 8138, 8148 ;
and that they who were there were closed up by falsities from
evil, see nos. 8210, 8232.

8298. TJicy sought the deep like lead, signifies that evils
drew them down to lower things, like weights in the world, as
appears from the signification of the deep, as denoting lower
things and the hells as to evils (see no. 8279) ; hence to seek the
deep denotes to be drawn down by evils to those things. That

112

CHAPTEE XV. 10. [8299, 8300.

the wicked by their evils sink down to the hells, like weights
in the world, may be seen at no, 8279. It is said like lead,
because lead signifies evil ; but above (at verse 5) it was said,
they went down into the depths of the sea like a stone, because a
stone there signifies falsity : falsity and evil are both heavy, and
hence both sink down ; but still it is evil which constitutes
weight in the spiritual sense, and thus which sinks down as
from its weights ; not so falsity by itself, but from the evil
which is in it ; for falsity of itself has no weight, but derives
from evil its tendency to sink. It is to be observed that all ■
the metals signify good or truth, and in the opposite sense evil
or falsity ; lead, as it is baser than the rest of the metals,
signifies the lowest evil, such as that of the exterior natural ;
but in a good sense it signifies good of the same degree ; as in
Jeremiah : " They are all grievously stiibborn and slanderers ;
they are brass and iron; they are all destroyers. The helloivs
are heated, the lead is consumed hy the fire; melting in vain
he 7ncltcth, for the wicked are not plucked away ; they shall call
them reprobate silver, because Jehovah hath rejected thein" (vi.
28-30). And in Ezekiel : " Son of man, the house of Israel are
hecome to Me as divss ; all they are brass, and tin, and iron, and
lead, in the midst of a furnace ; they arc hecome the dross of
silver" (xxii. 18).

8299. That, in vast waters, signifies a surrounding by a great
abundance of falsities, appears from the signification of ivatcrs,
as denoting falsities from evil (see just above, no. 8297); hence
vast waters denote falsities in great abundance ; that they were
surrounded or closed up by them may be seen atnos. 8210, 8232.

8300. Verses 11-13. Who is like unto Thee among the gods,
0 Jehovah ? who is like unto Thee, magnificent in holiness, to he
venerated hy praises, doing ivhat is wonderful ? Thou stretchedst
out Thy right hand; the earth sioalloived them up. In Thy
mercy Thou hast led that people ; Thou hast redeemed them ;
Thou hast conducted them in Thy strength to the hahitation of
Thy holiness.

Who is like unto Thee among the gods, 0 Jehovah ? signifies
that every truth of good proceeds from the Divine Human.
IVlio is like unto Thee, magnificent in holiness? signifies that
from Him is all that is holy. To he venerated hy praises,
signifies that to Him alone belong glory and thanksgiving.
Doing what is wonderful, signifies that from Him are all the
means productive of power. Thou stretchedst out Thy right
hand, signifies that the dominion of power over all things thence
appeared. The earth swallowed them up), signifies that from
mere presence they had condemnation and hell. In Thy mercy
Thou hast led that peop)le, signifies the Divine influx with those
who had abstained from evils, and had so received good.
Thou hast redeemed them, signifies, whom He delivered from

VOL. X. H 113

8301.] EXODUS.

hell. Thou hast conducted them in Thy strength to the hahitation
of Thy holiness, signifies that the Lord's Divine power raised
them to heaven into the Divine there.

8301. Verse 11. Who is like unto Thee among the gods. 0
Jehovah? This signifies that every truth of good proceeds
from the Lord's Divine Human, as appears from the significa-
tion oigods, as denoting truths (see nos. 4402, 7268, 7873), here
truths from good, because a comparison is made with Jehovah ;
for it is said, Who is like unto Thee among the gods, 0 Jehovah ?
that Jehovah in the Word is the Lord, see nos. 1343,1736, 2921,
3023, 3035, 5041, 5663, 6280, 6281, 6303, 6905, 6945, 6956.
Jehovah here means the Divine Human, because the subject
treated of in this song is the salvation of those who were of the
spiritual Church, by the Lord's Coming into the world, and by
His Divine Human then (see nos. 2661, 2716, 2833, 2834, 6373,
6854, 6914, 7035, 7091, 7828, 7932, 8018, 8054). Those words
signify that every truth of good proceeds from the Lord's Divine
Human, because truths may proceed from other sources, but
the truths of good are only from the Lord, consequently from
those who are in good from the Lord. Truths separate from
good are also thought and spoken Ijy those who are in a
persuasive faith, and still in a life of evil, and likewise by
several others within the Church ; but those are not truths of
good, thus they do not proceed from the Lord, but from those

2 who think and speak them. That truths from good proceed
from the Lord, may appear from the consideration, that
the Lord is Good itself, because He is Love itself, from
which proceeds truth, as light from the flame of the sun ;
and this truth is like the light in the time of spring and
summer, which has heat in its bosom, and causes all things of
the earth as it were to receive life ; but the truth which is not
from good is like the light in winter, when all things of the
earth die. The reason why gods denote the truths of good is,
because by gods in a good sense are meant the angels, who are
called gods, because they are substances or forms recij^ient of

3 truth in which there is good from the Lord. Tlie angels, con-
sequently the truths of good which are from the Lord, are also
meant by gods in the following passages ; in David : " God
standeth in the assembly of God ; lie ivill judge in the midst of
the gods. I have said, Ye are gods ; and ye are all sons of the
Most High " (Psalm Ixxxii. 1, 6) : tliat the truths which proceed
from the Lord are what are here meant by gods, appears from
its being first said the assemUy of God, in the singular, and
afterwards in the midst of the gods ; God is mentioned in the
Word where truth is treated of (see nos. 2769, 2807, 2822, 3921,
4287, 4402, 7010) ; and God in the supreme sense is the Divine
Truth proceeding from the Lord (no. 7268). Again: " I will
confess to Thee ivith my whole heart ; hefore the gods I will sing

114

CHAPTEE XY. 11. [8301.

psalms unto Thee'' (Psalm cxxxviii. 1). Again : '■'There is none
like unto Thee among the gods, 0 Lord" (Psalm Ixxxvi. 8).
Again : " Jehovah is the great God, and the great king over all
gods " (Psalm xcv. 3), Again : " Thou Jehovah \cLrt high] over
all the earth ; Thou art far exalted over all the gods " (Psalm
xcvii. 9). Again : " / hnoiv that Jehovah is great, and that
our Lord is lefore all the gods" (Psalm cxxxv. 5); hence also
Jehovah is called Lord of lords and God of gods (Deut. x. 17 ;
Josh, xxii. 22 ; Psalm cxxxvi. 2, 3). It is so often said that 4
Jehovah is above all gods, and that He is God of gods, because
at that time several gods were worshipJ)ed, and the nations
were distinguished by the gods wliom they worshipped, and
each nation believed that its own god was the highest of all ;
and because hence the idea of a plurality of gods was rooted in
the minds of all, and it was a matter of dispute which of them
was tlie greatest, as may sufficiently appear from many passages
in the historical parts of the Word ; this opinion was rooted
also in the minds of the Jews more than of others, on which
account it is so often said in the Word, that Jehovah is greater
than all the gods, and that He was the King and God of gods.
That this opinion concerning several gods was rooted in the
minds of the Jews more than other nations, may be sufficiently
manifest from their frequent apostasy to the worship of other
gods, so often mentioned in the historical books of the Word
(as Judg. ii. 10-13, 17, 19 ; iii. 5-7 ; viii. 27, 33 ; x. 6, 10, 13 ;
xviii. 14, 17, 18, 20, 25, 31 ; 1 Sam. vii. 3, 4 ; viii. 8 ; 1 Kings
xiv. 23, 24; xvi. 31-33; xviii. 20 et seq. ; xxi. 26; xxii. 53 ;
2 Kings xvi. 1, 10 et seq. ; xvii. 7, 15-17 ; xxi. 3-7, 21 ; xxiii. 4,
5, 7, 8, 10-13 ; and in other places). This nation was so un- 5
tameable, that they confessed Jehovah only with the mouth,
but still in their heart they acknowledged other gods. This
may appear from the circumstance that, after they had seen
so many miracles in Egypt, and likewise afterwards, — the sea
divided before them, and the army of Pharaoh overwhelmed,
the pillar of the cloud and of fire continually appearing, the
manna rained down daily from heaven, and the very presence
of Jehovah with so great majesty and terror on mount Sinai, —
and afterwards had uttered the confession that Jehovah alone
was God, yet some weeks afterwards, merely because JNIoses
delayed his return, they demanded for themselves molten gods
to worship ; and when these gods were made by Aaron, they
jjaid them Divine worship, by a festival, by burnt-offerings
and sacrifices, and by dances ; hence it may appear, that the
worship of several gods remained fixed in their liearts. That
this nation was of such a character more than any other nation
throughout the earth, also appears in Jeremiah : " Hath a
nation clianged its gods ? and hath My people changed their glory
for that which doth not profit ? Be astonished, ye heavens, at this,

115

8302-8304] EXODUS.

and he horribly afraid, tremble exceedingly. According to the
number of thy cities were thy gods, 0 Judah" (ii. 11, 12, 28).
6 The temper of that nation also is such, that above all other
nations they adore externals, thus idols, and have no desire to
know anything about internals ; for they are the most avari-
cious of nations ; and avarice, such as theirs, with whom gold
and silver are loved for the sake of gold and silver, and not for
the sake of any use, is a most earthly affection, which draws
down the mind wholly into the body and immerses it therein,
and closes the interiors to such a degree that it is impossibly
for anything of faith and love from heaven to enter. Hence it
is evident how much those are mistaken, who believe that that
nation will again be chosen, or that the Lord's Church will
again pass to them, and all others be rejected ; whereas you
could sooner convert stones than them to faith in the Lord. It
is believed by some that the Church will again pass to them,
because in many passages of the prophetical parts of the Word
it is said that they are to return: but such do not know that
Judah, Jacob, and Israel, in those passages, do not mean that
nation, but those in whom the Church is.

8302. Who is like unto Thee, magnificent in holiness ? That
this signifies that from Him is everything that is holy, appears
from the signification of who is like unto Thee, magnificent in
holiness ? as denoting that no one is so holy ; but in the internal
sense, that from Him is all that is holy, because He is holiness
itself. By holy is meant the Divine Truth proceeding from the
Lord ; this is called holy, and is meant also by the Holy Spirit,
who is therefore called the Spirit of Truth (John xiv. 16, 17 ;
XV. 26, 27 ; xvi. 13) ; and " sent by the Lord " (John xv. 26, 27) ;
and that He shall receive from the Lord what He shall announce
(John xvi. 15). As holiness is predicated of the Divine Truth
which proceeds from the Lord, therefore the angels are called
" holy" because they receive it (Matt. xxv. 31 ; Mark viii. 38 ;
Luke ix. 26) ; and also the prophets, but especially the Word,
which is the Divine Truth itself. The Lord also, from the Divine
Truth, which is Himself because it is from Himself, is called
the Holy One of Israel, the Holy One of Jacob, and the Holy One
of God.

8303. To be venerated by piraiscs, signifies that to Him alone
belong glory and thanksgiving, as appears from the signification
of to be venerated by praises, when said of Jehovah, as denoting
that He is to be celebrated and worshipped, thus that to Him
alone belong glory and thanksgiving.

8304. That, doing v)hat is wonderful, signifies that from Him
are all the means productive of power, appears from the signi-
fication of wonderful things and miracles, as denoting the means
of Divine power (see no. 6910). Wonderful things denote the
means of Divine power, because by their means men are led to

116

CHAPTER XV. 11, 12. [8305, 8306.

believe that Jehovah was the highest of the gods, yea, that
there was no God besides Him, consequently that He alone
was to be worshipped ; and those who were in this truth were
next introduced into the truths of the worship of Him, and
these truths are the means of power; for all power in the
spiritual sense resides in the truths which are from the Divine
(see nos. 3091, 6344, 6423, 6948, 8200): power, in the spiritual
sense, consists in shunning and driving away from oneself the
infernal crew, which is effected solely by truths. Hence now
it is, that doing what is wonderful, signifies that from the Lord
are all the means productive of power. The means of Divine
power are also signified by loonderful things, in David : " Sing
ye to Jehovah, sing psalms to Him ; meditate on all His wonder-
ful things ; glory ye in the name of His holiness ; seek ye Jehovah
and His strength ; seek His faces continually ; make mention of
His wonderfid things, His prodigies and the judgments of His
•moitth " (Psalm cv. 2-6). That all power belongs to the truths
which are of faith from the Lord, is evident from the Lord's
words to Peter : " / say unto thee, Thou, art Peter ; and upon
this rock will I build My Church, and the gates of hell shall not
prevail against it; and I will give 'icnto thee the keys of the
kingdom of the heavens" (Matt. xvi. 18, 19); Peter here repre-
sents faith, and in the Word, a rock signifies faith, and a key
means power (see the preface to Genesis xxii. ; also nos. 4738
at the end, 6344 at the end).

8305. Verse 12. Thoio stretchedst out Thy right hand. That
this signifies that the dominion of power over all things thence
appeared, is manifest from the signification of to stretch out,
that it is predicated of the dominion of power, and when said
respecting Jehovah, of omnipotence (see no. 7673); and from the
signification of the right hand, as denoting Divine power (see
above, no. 8281) ; that it denotes that the dominion of power
over all things thence appeared, is manifest from what now
follows, that "the earth swalloivcd them up," which signifies
that from the Lord's presence alone they had condemnation
or hell.

8306. The earth sivallowed them up. This signifies that from
the [Lord's] presence alone they had condemnation and hell, as
appears from the signification of ;!o he swallowed up hy the earth, as
denoting condemnation and hell ; for that swallowing up singi-
fies a sinking or casting down into hell. Hell also is at a
depth below, because it is at the greatest distance from the
Sun of heaven, which is the Lord ; there is the highest ; the
distances from this are according to the nature and amount of
the evils and the falsities therefrom : hence it is that heaven
appears above and hell beneath. Where those are who are
in falsities from evil, consequently in condemnation, there
appears also as it were the desert land, which is called the

117

8307-8309.] EXODUS.

condenmecl land, beneath which those are cast down who are
cast into hell (see no. 7418) ; this is effected from the mere
presence of the Lord (see no. 8265) : hence now it is, that by
the earth sivallo'wed them up, is signified condemnation and hell;
as is evident from Moses : " Moses said to the assemUy concern-
ing Korah, Dathan, and Ahiram, If Jehovah shcdl create a
creation, and the earth shall open her mouth and sivallow them
up, ajid cdl that jJertaincth to them, so that they go down cdive
into hell, ye shall I'noiv that these men have provoked Jehovah.
And the earth which was under them hurst asunder ; and the
earth opened her mouth, and sivallowed them up ; and they, and
all that belonged to them, went down alive into hell " (Num. xvi.
30-33).

8307. Verse 13. In Thy mercy Thou hast led Thy people.
That this signifies the Divine influx with those who had
abstained from evils, and had so received good, appears from
the signification of to lead in mercy, as denoting to receive the
Divine ; and because those who abstain from evils receive the
Divine, it signifies the Divine influx with them. In regard to
mercy from the Lord the case is this : The Lord's mercy is
continually attendant on every man ; for the Lord desires to
save all men, however many they be : but this mercy cannot
flow in until evils are removed ; for evils and the falsities from
them, oppose and hinder it ; but as soon as evils are removed,
mercy flows in, that is, good from mercy from the Lord, which
is charity and faith : hence it may appear that the Lord's mercy
is universal, that is, towards all, and also is special towards
those who abstain from evils. A man of himself can abstain
from evils ; but he cannot of himself receive good : the reason
why a man of himself can abstain from evils is, because the
Lord continually flows into his will with that endeavour, and
thereby enables him freely to desist from evils, also to apply
liimself to good : the Lord likewise gives him the power to
understand truth; but he does not understand it, because he
does not desire to understand it, and this on account of evil of
life ; for falsity defends evil, and truth condemns it ; hence it
is that a man cannot be gifted with spiritual good from the
Lord, and therefore cannot be led of mercy, unless he desist
from evils.

8308. Thou hast redeemed, signifies whom He delivered from
hell, as appears from the signification of to redeem, as denoting
to deliver from hell (see nos. 7205, 7445).

8309. Thou hast conducted them in Thy strength to tJu hahita-
tion of Thy holiness. Tliat this signifies that the Lord's Divine
power raised them to heaven into the Divine there, appears
from the signification of to conduct in strength, when it is said
of raising into heaven by the Lord, as denoting to raise by
Divine power; that strength denotes power, is evident; and

CHAPTEE XV. 13. [8310.

from the signification of tlie habitation of holiness, as denoting
heaven where the Divine is ; for lioliness is said of the Divine
Truth which proceeds from the Lord (no. 8302), and this
Divine Truth makes heaven. That the habitation of Jehovah 2
or the Lord is heaven, and also good, because in good there is
heaven, is manifest from the following passages ; in Moses :
"Look Thou from the habitation of Thy holiness out of heaven,
and bless the people of Israel" (Deut. xxvi. 15). In Isaiah:
" Behold from heaven, and see from the habitation of Thy holiness,
and of Thy glory " (Ixiii. 15). In David : '' If I shall give sleep
to mine eyes, U7itil I have found a place for Jehovah, habitations
for the mighty 07ie of Jacob. Lo, we heard of Him in Ephratali,
we found Him in the fields of the ivoocl. We loill enter into
His habitations " (Psalm cxxxii. 4-7). That the habitation of 3
Jehovah, that is of the Lord, is in good, [is plain] from
Zechariah : " Ecjoice and be glad, 0 daughter of Zion ; behold I
come that I may dwell in the midst of thee. Many nations shall
cleave to Jehovah in that day, and they shcdl be My people ; for
I will dwell in thee " (ii. 10, 11). And in Ezekiel : " / will put
My sancttiary in the midst of them to eternity ; thus My habita-
tion shcdl be loith them " (xxxvii. 26, 27) ; the sanctuary denotes
where there is Divine Truth in which is Divine Good.

8310. Verses 14-16. The people heard, they trembled; grief
tooh hold tipon the inhabitants of Fhilistia. Then the leaders of
Edom ivere dismayed ; the mighty ones of Moab, terror took hold
of them ; all the inhccbitants of Canaan melted. Fear and dread
fell upon them; in the greatness of Thine arm they shall be cut
off like a stone ; until Thy people pass over, 0 Jehovah, until this
people pass over, ivhich Thou hast possessed.

The people heard, signifies all who are in falsity from evil
everywhere. They trembled, signifies terror. Grief took hold
of the inhabitants of Philistia, signifies despair of enlarging
their dominion, of those who were in faith separate from
good. Then the leaders of Edovi were dismayed, signifies the
like with those who were in a life of evil from self-love. The
mighty ones of Moab, signify those who were in a life of falsity
from that love. Terror took hold of them, signifies that they
dared not attempt anything. All the inhabitants of Canaan
melted, signifies the like with those of the Church who both
adulterated goods and falsified truths. Fear and dread fell
upon them, signifies that they were without any hope of obtain-
ing dominion. In the greatness of Thine arm, signifies from
omnipotence. They shcdl be cut off like a stone, signifies a
sinking down like a weight. Until Thy peop)le pass over,
signifies that thus, without danger of infestation, all will be
saved who have the power to receive the truth of good and the
good of truth. Until this people jmss over, signifies that
thus those of the Church will be saved who are in truth and

119

8311.] EXODUS.

good. Tliou hast possessed, signifies that tlius they became the
Lord's.

8311. Verse 14. The ijeoph heard. This signifies all who
are in falsity from evil everywhere, as appears from the significa-
tion of peoiilc, as denoting those who are in truths from good,
and in the opposite sense those who are in falsities from evil
(see nos. 1259, 1260, 3295, 3581,4619); it is said in falsities
from evil, to distinguish them from those who are in falsities
and yet in good. Those within the Church are in falsities and
at the same time in good, who are in heresies and in the life of
good, and so are all outside the Church who are in good ; with
these, however, the falsities do not condemn, unless they be
such falsities as are contrary to good, and destroy the very life
of good ; but the falsities which are not contrary to good, in
themselves are indeed falsities, but in respect to the good of
life, to which they are not opposed, they almost put off the
quality of falsity, which is effected by their application to good ;
for such falsities can be applied either to good or to evil ; if
they are applied to good, they become mild, but if to evil, they
become fixed ; for falsities can as well be applied to good as
truths to evil, for by applications to evil, truths of every kind
are falsified. To illustrate this by an example : It is often said
that faith alone saves, which in itself is false, especially with
the wdcked, who thereby exclude the good of charity, as if it
contributed nothing at all to salvation ; but this falsity becomes
mild with those who are in the good of life ; for they apply it
to good, and say that faith alone saves ; but that it is not faith
unless it be together with its fruit, consequently except where
2 there is good ; and so in other cases. In what now follows, we
shall treat of all those who were in falsities from evil, and in
evil from falsities, and who were cast into hell when the Lord
came into the world ; for there are several kinds of evil, and
hence also of falsity, every kind of evil having its own falsity
adjoined to it ; for falsity is produced from evil, and is e\dl in
form, just as a man's intellect is the form of his will ; for the will
by the intellectual jDart puts itself forth in light, and portrays
and forms itself, and presents itself by images, and these by
ideas, and these again by words. These observations are made in
order that it may be known that there are several kinds of
evil and thence of falsity. They were first described by the
Egyptians, now, or in these verses, they are described by the
inhabitants of Philistia, the leaders of Edom, the mighty ones
of ]\Ioab, and the inhabitants of Canaan ; of these it is said,
that dismay and terror seized them, because they heard that
those were cast into hell who were in faith separate from
charity and in a life of evil, who were signified by the
Egyptians, and that they in like manner were to be cast down
into hell, to the intent that those who were in truth and good
120

CHAPTEE XV. 14. [8312, 8313.

might pass through safely and unhurt, and be conducted to
heaven. Tliis last is signified by these words of the following
verses (vers. 16, 17): "Fear and dread fell upon them; in the
greatness of Thine arm they shall he cut off like a stone ; until
Thy jyeople shall pass over, 0 Jehovah, until this people pass over,
which Thou hast possessed. Thou shall hring them in, and plant
them in the mountain of Thine inheritance, in the place for Thee
to dwell in.

8312. That, they tremhled, signifi^es terror, appears without
explanation.

8313. Grief took hold upon the inhabitants of Philistia.
That this signifies despair of enlarging their dominion with
those who were in faith separate from good, appears from the
signification of grief, as denoting despair on account of their
being no longer able to enlarge their dominion, of which we
shall speak presently ; and from the signification of the inhabit-
ants of Philistia, as denoting those who are in faith alone separate
from the good of charity (see nos. 1197,1198, 3412, 3413, 8093,
8096, 8099). They are distinguished from the Egyptians in
excluding the goods of charity, and in believing that a man
is saved by faith without those goods : from this principle of
their doctrine several errors arise, such as that salvation is of
mere mercy without respect to a man's life ; that all sins and
evils are washed away by faith ; and that thus a man appears
justified ; also that salvation may be effected in a moment, even
in the last hour of death, by the confidence of faith, conse-
quently that it is not the affection of heavenly love which
constitutes heaven with man. These are the Philistines, and
they were called the uncircumcised, from the evils of self-love and
the love of the world in which their life consisted. The reason 2
why grief, in this passage, denotes despair is, because it means
the deepest grief, such as that of women in laljour ; the expres-
sion also in the original tongue signifies such grief. Despair,
or the deepest state of grief, in the Word, is also described by
the grief of a woman in labour ; as in David : " The kings
gathered themselves together ; terror seized upon them, the grief as
of a woman in labour " (Psalm xlviii. 4, 6). In Jeremiah : " 0
inhabitctnt of Lebanon, having thy nest in cedars, how much grace
wilt thou find when grief comes upon thee, the grief as of a looman
in labour" (xxii. 23). Again : " The king of Babel heard their
report; hence his hands became feeble, anguish took hold of him,
the grief as of a woman in Ictbour " (1. 43). In Isaiah : " The
day of Jehovah is near, as devastation from Schaddai ; therefore
all hands are feeble, and every mans heart melteth ; and they are
affrighted : pangs and grief take hold of them ; they are in piain
like a woman in labour " (xiii. 6-8). In Jeremiah : " Behold, a 3
jyeople cometh from the land of the north, and a great nation shall
be stirred up from the sides of the earth : they lay hold of the bow

121

8313.] EXODUS.

and the spear ; they are cruel and have no mercy ; their voice
roareth like the sea ; and they ride upon horses, equipped as a
man for war, against thee, 0 daughter of Zion. We have heard
the fame thereof; our hands are feeble ; anguish taketh hold of
us, the grief as of a ivoman in labour "-(vi. 22-24). This passage
treats of the vastation of truth with those who are in evil ; a
people from the land of the north, denotes those who are in
falsities from evil; a great nation from the sides of the earth,
denotes those who are in evils altogether opposite to good ; they
lay hold of the bora and the spear, denotes that they fight from
false doctrinals ; their voice roareth like the sea, denotes reason-
ing from them ; they ride on horses, denotes argumentation as
from the intellectual part; equipped as a man for war, denotes
the lust of assaulting truth ; the daughter of Zion, denotes the
Church where there is good ; anguish taketh hold, denotes grief
at truths being infested ; the grief as of a ivoman in labour,
denotes despair at good being hurt : hence it is evident that
grief here signifies despair on account of the hurt done to good.
4 Grief took hold of the inhabitants of PhUistia denotes despair,
or no hope of enlarging their dominion, because the Philistines,
that is, those who place salvation in faith alone without the
goods of charity, in the other life continually aim at dominion,
by combating against others, and this until they are devastated
as to the knowledge of the cognitions of faith : for every one
in the other life retains the principles of the faith which he had
had in the life of the body, and none change them into truths,
but those who have been in the good of life ; for good desires
truth, and receives it willingly, because it is of a similar nature ;
but those who have been in evil of life do not change, being
as it were unbending ; they also reject truths, and are in such
obscurity that they cannot even see them ; seeing only what
is confirmatory of their own principles, and nothing whatever
against them. Such j^ersons also believe that they are far more
intelligent than others, yet they know nothing but how to
reason from an assumed principle ; wherefore they are the chief
assailants of charity, and consequently are most desirous to
have dominion : for those who are in charity are humble, and
as the lowest are willing to serve all ; but those who are in
faith without charity, are elated, and desire to be served by all
others as if they were supreme ; wherefore also they make
heaven to consist in the glory of having dominion ; and suppose,
Ijccause they believe themselves to be more intelligent than all
others, that they shall become archangels, and thus that many
others will serve them ; and this also in agreement with the
words in Daniel : " The intelligent shall shine as the brightness
of the expanse, and those who make many just as the stars for
an age and to eternity " (xii. 3) ; but instead of brightness they
have darkness.
122

CHAPTER XV. 14, 15. [8314.

8314. Verse 15. Then the leaders of Edom were dismayed.
That this signifies the like with those who were in a life of
evil from self-love, appears from the signification of leaders,
as denoting the chiefs, thus all and singular, of which signi-
fication we shall speak presently ; and from the representation
of Edom, as denoting those who from the evil of self-love
embrace falsities and reject truths, and in the sense abstracted
from person, as denoting the evil of self-love to which falsity
is adjoined and by which truth is rejected ; — thus also those
who are in a life of evil from that love, namely, from self-love.
Leaders signify chiefs, and in the sense abstracted from person,
the chief things, thus each and every thing ; for when leaders
are mentioned, general things are signified under which are the
rest, or the chief things, as tertian leaders (nos. 8150, 8276),
and they are said of good, and in the opposite sense of evil ;
but princes also signify general things under which are the
rest, or primary things (nos. 1482, 2089, 5044), but they are
predicated of truth. It is to be observed, that in the Word 2
there are expressions which belong to the class of spiritual
things, and others which belon" to the class of celestial things,
that is, there are some which express the tlnngs of truth or
faith, and others the things of good or love ; there are also
expressions which are predicated of both. Any one who is
acquainted with these things may, from the first glance or
reading of the Word, especially in its original tongue, know
which parts in the internal sense have relation to truth, and
which to good. This is the case with the signification of
prinees and leaders: princes signify things primary, and are
predicated of the truths of faith, but leaders signify chief things,
and are predicated of the good of love ; in the opposite sense,
princes are predicated of the falsities of faith, and leaders of
the evils of love. Hence it is, that those who reigned in Edom 3
were called leaders (as is evident from Gen. xxxvi. 15-19, 21,
29, 30, 40-43).! Tl-,g reason of this is, because Edom signifies
the good of celestial love, and, in the opposite sense, the evil
of self-love ; but with the sons of Ishmael, those who were set
over the rest, were not called leaders, hnt pi^inees (Gen. xxv. 16),
because Ishmael signified those who were in truth (nos. 3263,
3268, 4747). Erom this ground also those who ruled in Israel
were called pririccs (Xum. vii. 2, 10, 18, 24, 30, 36, 42, 48, 54),
for Israel represented those who were in the truth and good of
faith, but those who ruled over Judah were called leaders,
because Judah represented those who were in the good of love ;
as in Zechariah : " Let him he as a leader in Judah " (ix. 7).
And again : The leaders of Judah will say in their heart, I will

^ In the authorised version of those passages, the term here rendered leaders
is rendered dukes ; but both terms signify the same thing, being derived from
the Latin duco, signifying to had or yiurfe.— Ed.

123

8315-8318.] EXODUS.

confirm to myself the inlmhitaiits of Jerusalem in Jehovah Zehaoth
their God ; in that day I will set the leaders of Judah like a
furnace of fire among the wood " (xii. 5, 6).

8315. That, the mighty ones of 3Ioah, signify those who were
in a life of falsity from that love, appears from the signification
of the mighty ones, as denoting things reigning and prevailing ;
and from the representation of Moab, as denoting those who
are in natural good, and suffer themselves to be easily led
away (see no. 2468), thus who are in the life of falsity from
it ; for those who are in natural good, and not in good from
the truth of faith, thus not in spiritual good, suffer themselves
to be led away to believe falsities of every kind, thus to live
according to them : they are led away from truths to falsities
principally by those things which favour their loves ; it is such
as these who are meant by 3foah. That those who are in
natural good, and not in spiritual good, cannot at all be led by
any influx from heaven, may be seen at nos. 3470, 3471, 3518,
4988, 4992, 5032, 6208, 7197, 8002. The word, by which the
mighty ones are expressed in the original, is used of those who
are in truth from good, and, in the opposite sense, of those who
are in falsity from evil ; in the latter sense the word is used
in Ezekiel xxxL 11 ; 2 Kings xxiv. 15.

8316. That, terror took hold of them, signifies that they dared
not attempt anything, appears from the signification of to he
seized ly terror, as denoting not to dare anything ; for with
those who are in terror, the blood grows cold and rushes into
the veins, and the circulation ceases ; hence the nerves grow
weak, and the strength fails, so that they dare not attempt
anything.

8317. All the inhahitants of Canaan melted. That this
signifies the like with those of the Church who both adulterated
goods and falsified truths, appears from the signification of
the inhabitants of Canaan, as denoting those wlio were of the
Church, and as denoting those among them who adulterated
goods and falsified truths. The reason why the inhahitants of
Canaan signify those who were of the Church, is because the
Lord's Church had been in the land of Canaan from the most
ancient times (see nos. 3686, 4447, 4454, 4516, 4517, 5136,
6516); that they also signify those who adulterated goods and
ialsified truths, is because the nations there, which the sons of
Israel were to expel, represented the evils and likewise the
falsities of faith (see no. 8054) ; they represented the latter
because they had previously been of the Church.

8318. Verse 16. Fear and dread fell upon them. That this
signifies that they were without any hope of obtaining
dominion, appears from the signification of fear and dread,
when it is said of those who are in self-love and in the falsities
and evils therefrom, who are signified by the leaders of Edom

124

CHAPTEE XV. 16. [8319-8321.

and the mujldy ones of Moah, as denoting that they are without
any hope of ol)taining dominion ; for those who are in the evil
of self-love, are continually desirous to have dominion ; but
when they are seized with terror on account of a victorious
enemy, they lose all hope of obtaining dominion. It is to be 2
noted that evils are from a double origin, either from self-love
or from the love of the world : those who are in evils from self-
love, love themselves alone, and despise all others, except those
who make one with themselves ; in loving whom they do not
love them but themselves, because they see themselves in them :
the evils from this origin are the worst of all ; for those who
are under their influence not only despise all others in com-
parison with themselves, but also blame' them and hate them
on every trifling occasion, and at such times desire their
destruction ; thus revenge and cruelty become the delight of
their lives : those who are in the evil of that love, are at a
depth in hell according to the kind and amount thereof. But :
those who are in evil from the love of the world, hold their
neighbour also in disdain, and esteem him merely from his
wealth, thus his riches and not himself : they desire to possess
all their neighbour's property ; and when they are in this desire,
they are without all charity and mercy : for to deprive their
neighbour of his goods is the delight of their lives, especially of
those who are meanly avaricious, that is, who love gold and
silver merely as such, and not for the sake of any use from
them. Those with whom the evil of this love predominates,
are also in the hells, but not in such deep ones as those who
are in the evil of self-love. Besides these two origins of evil,
there is also a third, which is to do evil from the principles of
a false religion ; but this evil listens to evil witli those who
are in the love of self and the world, but not with those who
are in love towards their neighbour and to their God ; ibr the
end being good, qualifies the other circumstances (see no. 8311).

8319. In the greatness of Thine arm, signifies from omni-
potence, as appears from the signification of the arm, as denot-
ing power (see nos. 878,4931-4937); and when it is said of
the Divine, as denoting omnipotence.

8320. That, they shall he cut off like a stone, signifies a sinking
down like a weight, appears from what was explained above
(nos. 8279, 8298).

8321. Until lliy 'people p)(^ss over. This signifies that thus
without danger of infestation all will be saved who have the
power to receive the truth of good and the good of truth, as
appears from the signification of to pass over, as denoting to
be saved without danger of infestation ; for when they are cast
into hell, and those who are in falsities from evil, and who
infested them, are removed, then there are none to oppose by
injecting falsities and evils, and thus to hinder their reception

125

8322-8324] EXODUS.

of good and truth from the Lord. These are the things which
are here signified by ^mssing over ; for so long as the wicked
were not cast into hell, scarcely any could pass over, that is,
be saved ; the M-icked in this case continually exciting evils and
falsities with those who came into the other life, and thereby
withholding them from good and truth. That therefore those
who were in good and truth might be delivered from such
[infestors], the Lord came into the world, and when He was in
the world, by continual temptations then admitted into Him-
self, and by continual victories therein. He subjugated all
such, and afterwards by His presence caused them to be cast
into hell, where, being hemmed in by their own evils and
2 falsities, they might be kept bound for ever. People here mean
those who have the power of receiving the truth of good and
the good of truth, for people in general signify those who are in
the truth and good of faith (see nos. 1259, 12G0, 3295, 3581,
4619); in the present case they signify Israel, that is, those
who are of the spiritual Church, or, what is the same, those who
are in the truth of good and the good of truth (nos. 7957, 8234).
It is said, those wlio have the power of receiving the truth of good
and the good of truth, because none have that power but those
who have lived a life of charity ; it is this life which gives that
power. They err very greatly who believe that faith without
charity can give this quality ; for faith without charity is hard
and resisting, and rejects all influx from the Lord ; but charity
with faith is yielding and soft, and receives influx : hence it is
that charity gives tliat power, but not faith without it ; and
l)ecause charity gives that power, it also saves ; for those who
are saved, are not saved by charity from themselves but by
charity from the Lord, consequently by the power of receiv-
ing it.

8322. Until this jKople p)ass over, signifies that thus those
of the Church will be saved who are in truth and good, as
appears from what has been explained just above.

8323. That, Thou hast p)ossesscd, signifies that thus they were
made the Lord's, appears from the signification of to iwssess, as
denoting to be His ; as it here treats of those who are in truth
and good, for whose salvation the Lord came into the world, it
is those who are signified as being the Lord's. In other places
they are called the redeemed ; as in Isaiah : " Art not Thou it
which dried up the sea, the ivaters of the great ahyss ; which made
the depths of the sea a ivay for the redeemed to pass over? thus
the redeemed of Jehovah shall return" (li. 10, 11).

8324. Verses 17-19. Thou shall bring them in, Tliou shall
plant them in the 7nountain of Thine inheritance, in the place
for Thyself to inhabit ; Thou hast worked, 0 Jehovah ; Thy
hands, 0 Lord, have prepared a sanctuary. Jehovah shall reign
for an age and to eternity. For the horse of Fharaoh came with

126

CHAPTEK XV. 16, 17. [8325

his chariot and his horsemen into the sea, and Jehovah brought
lack iipon them the waters of the sea; and the sons of Israel
tvent on the dry \groiind\ through the midst of the sea.

Thou shalt Iring them in, signifies elevation. Tliou shalt
plant them, signifies regeneration continually. In the mountain
of Thine inheritance, signifies heaven, where there is the good of
charity. In the 'place for Thyself to inhabit, signifies where the
Lord is. Thou hast worked, 0 Jehovah, signifies that it is from
the Lord alone. Thy hands, 0 Lord, have jjvepa red a sanctuary,
signifies heaven where those are who are in the truth of faith
from the Lord. Jehovah shall reign for an age and to eternity,
signifies that the Lord alone is Lord of heaven and earth. For
the horse of Pharaoh came ivith his chariot and his horsemen,
signifies all falsities from the intellectual part perverted, with
those who are in faith separate, and in a life of evil. Into tlic
sea, signifies into condemnation. And Jehovah brought back
upon them the waters of the sea, signifies that the falsities from
the evils which they intended for the good, recoiled upon them,
from the Lord's presence with those who were in good. And
the sons of Israel went on the dry [grotmd] through the midst
of the sea, signifies that those who were in the good of truth
and the truth of good passed safely through the region of that
hell.

8325. Averse 17. Thou shalt bring them in. This signifies
elevation, as appears from the signification of to bring in, when
it is into heaven, as denoting elevation ; it is said elevation,
because heaven before the external sight of spirits is on high,
and before the internal sight, such as is that of the angels,
heaven is in what is internal : for in the inner life everything
internal is presented representatively as being above, and
everything external as beneath ; hence heaven appears above
and hell beneath (see nos. 2148, 3084, 4599, 514G) ; for they
are states of truth and good, and in the opposite sense states of
falsity and evil, which are represented in the other life by heights
and depths ; in short, Avhat are represented by distances and
places, may be seen at nos. 2625,2837, 3356, 3387, 4321, 4882,
5605, 7381. From this circumstance alone it may be inferred 2
with what diificulty the natural man can apprehend spiritual
things, consequently those which relate to heaven. What man
of this character can comprehend that there are no spaces and
times in heaven, but instead thereof states ; that is, states of
good or of esse instead of spaces, and states of truth or of existerc
instead of times ? Would not the merely natural man believe
that there must be mere emptiness and nothingness where
there is not time and space ? hence it is evident, if the natural
man concludes that nothing is to be believed but what he
apprehends, that he then falls into enormous errors : as it is
with spaces and times, so also it is with many other things ; as

127

8326-8328.] EXODUS.

for example, the natural man must needs fall into fanciful
notions concerning the Divine, when he thinks from time,
what the Divine had done before the creation of the world,
that is, what He had done from eternity till then ; nor can he
be extricated from this labyrinth until the ideas of time and
space are removed : when the angels think of this eternity,
3 they never think of it from time, but from state. In the other
life there appear two statues, partly of flesh and partly of stone,
placed in the boundary of the created universe in front towards
the left ; and it is said of them, that they swallow those who
think of what the Divine had done from eternity, before He
created the world; the swallowing represents, that as a man
can only think from space and time, he cannot of himself thence
extricate himself, but by power from the Divine, which is
effected by getting rid either of that thought or of the ideas of
time.

8326. And Thou shalt ])lant them, signifies regeneration
continually, as appears from the signification of to 2)lant, as
denoting to regenerate, regeneration being like planting; for
when a tree is planted, it comes forth into branches, leaves, and
fruits, and from the seeds of the fruits it grows into new trees,
and so forth ; the case is similar wdth the regeneration of man,
wherefore also a man in the Word is compared to a tree, and a
regenerate man to a garden or paradise ; the truths of faith
with him are compared to leaves, and the goods of charity to
fruits, the seeds productive of new trees to the truths which
are from good, or what is the same, to faith which is from
charity. It is said regeneration continually, because regenera-
tion commences with a man, but never ceases ; he is continually
advancing towards perfection, not only while he lives in the
world, but also in the other life to eternity ; and yet he can
never arrive at such perfection as to admit of any comparison
with the Divine.

8327. That, in the moxtntain of Thine inheritance, signifies
heaven where there is the good of charity, appears from the
signification of the mountain of inheritance, as denoting heaven ;
for a mountain signifies the good of love (nos. 795, 796, 2722,
4210, 6435), and inheritance signifies the life of another, here
of the Lord, thus the life of good and truth which is from
the Lord ; for those who are in this life are called heirs of the
I'ingdom and so7is (nos. 2658, 2851, 3672, 7212); as these
things are signified by the mountain of inheritance, heaven is
also signified thereby ; for heaven is heaven from the good of
love, and is the inheritance of those who are tlie Lord's.

8328. In the place for Thyself to inhabit. That this signifies
where the Lord is, appears from the signification of place, as
denoting state (see just above, no. 8325), here a state of good from
the Divine, because it means heaven ; and from the signification

128

CHAPTEE XV. 17. [8329, 8330.

of the habitation of Jehovah, or for Thyself to irihahii, as denoting
where the Lord is : tliat to inhabit is predicated of good, see nos.
2712, 3613, and that the habitation of Jehovah denotes good,
and hence heaven, nos. 8269, 8309 ; that in the Word, the Lord
is Jehovah, see above, no. 8261. The Lord frequently mentions
the Father who is in the heavens ; and in such cases it means
the Divine in heaven, thus the good constituent of heaven.
The Divine considered in Himself is above the heavens ; but
the Divine in the heavens is the good which is in the truth
proceeding from the Divine ; this is meant by the Father in
the licavens. In Matthew : " That ye may he the sons of your
Father who is in the heavens ; that ye may be perfect as your
Father who is in the heavens is perfect " (v. 45, 48 ; vi, 1),
" Our Father, who art in the heavens, hallowed be Thy 7iame "
(vi. 9). "Doing the will of the Father who is in the heavens"
(vii. 21 ; and further. Matt. x. 32,33 ; xvi. 17 ; xviii. 10, 14, 19).
The Divine who is in the heavens is the good which is in the •
Divine Truth proceeding from the Lord ; but the Divine above
the heavens is the Divine Good itself. Thep)lacefor Thyself to
inhabit, signifies heaven, where is the Divine Truth proceeding
from the Lord ; for this makes heaven. How it is that the
Divine Truth which proceeds from the Lord, is good in heaven,
may be illustrated by a comparison with the sun and the light
which flows from it : in the sun there is fire ; but from the sun
proceeds light, which contains in it heat, from which gardens
germinate, and become like paradises ; it is not the fire of the
sun that passes to the earth, for that would burn up and con-
sume all things, but it is light wherein is heat from the fire
of the sun : this light, in the spiritual sense, is the Divine
Truth, the heat is the good in the trutii from the Divine Good,
and the paradise thence is heaven.

8329. Thou hast ivorked, 0 Jehovah, signifies that it is from
the Lord alone, as appears from the signification of working,
when it is said of regeneration, and of heaven, as denoting that
it is from the Lord alone ; for the whole of regeneration and of
heaven is from the Lord.

8330. Thy hands, 0 Lord, have prepared a sanctuary. That
this signifies heaven where those are who are in the truth of
laith from the Lord, appears from the signification of a sanctuary,
as denoting heaven where is the truth of faith, of which we
shall speak presently ; and from the signification of Thy hands
liave prepared, as denoting that it is from the Lord. It is said
of the sanctuary, that hands have prepared it, because hands
are predicated of truth, and signify power ; that hands are
predicated of truth, see nos. 3091, 8281 ; and that they denote
power, nos. 878, 3387, 4931-4937, 5327, 5328, 6292, 6947,
7011, 7188, 7189, 7518, 7673, 8050, 8069, 8153, 8281; in like
manner that the sanctuary is predicated of truth, see no. 8302 ;

VOL. X. I 129

8330.] EXODUS.

but the expressions which precede, as the place, for Thyself to
inhabit, and Thou hast worked, 0 Jehovah, are predicated of good,
because they relate to the mountain of inheritance, which
signifies heaven wherein is the good of charity (no. 8327) : that
certain expressions in the Word are used in relation to good,

2 and others in relation to truth, see no. 8314. It may be ex-
pedient briefly to say what is meant by the heaven in which is
the good of cliarity, which is signified by the mountain of
inhcfitance, and what by the heaven in which is the truth of
faith, which is the sanctuary: the heaven in which is the good
of charity, is that in which the interior angels are, who are of
the Lord's spiritual kingdom ; and the lieaven in which is the
truth of faith, is that in wliicli the exterior angels are, who are
of that kingdom : tliose who are interior, are in charity itself
and thence in faith ; but those who are exterior, are such
as are in faith but not yet in charity ; the latter do good from
obedience, the former from aftection : from these considera-
tions it is evident what is meant by the heaven in which is
the good of charity, and by that in which is the truth of

3 faith. Tlie sanctuary, in the liigliest sense, denotes tlie trutli of
faith which is from the Lord, and lience in the representative
sense it denotes the Lord's spiritual kingdom, also the spiritual
Church, and hence the regenerate man who is a Church ; and it is
thus, in a sense abstracted from those things, the truth of faith,
thus faith itself: what is holy may be seen above (no. 8302).
Hence heaven is called a sanctuary from the truth of faith
from the Lord ; as in David : " Let Jehovcdi anstver thee in the
day of troidde : let Him send thee help frmn the sanctuary, and
i^wpport thee out of Zion'^ (Psahn xx. 1, 2) ; where the sanctuary
denotes the heaven where there is the truth of faith, and Zion the

4 heaven where there is the good of love. Again : " They have
seen Thy goings, 0 God, the goings of my God, of my King in the
sanctuary. God is form id able out of the sanctuaries, the God. of
Israel" (Psalm Ixviii. 24, 35) ; in this passage the sanctuary
denotes the heaven where there is the truth of faith ; hence
the term God is used and not Jehovah ; also the term King ;
because God is used where truth is treated of, and Jehovah
where good is treated of (see nos. 2586^ 2769, 2807, 2822,
3921, 4402, 7010, 7268): and because a king denotes truth
(nos. 1672, 1728, 2015, 2069, 3009, 4575, 4581, 4966, 5044,

5 5068, 6148). Again: "He shall j^f^ise Jah ; for He hath
looked from the height of His sanctuary ; Jehovah from the
heavens liath looked to the earth to hear the groaning of him that
is bound, to open to the sons of death" (Pdalm cii. 18-20);
where also the sanctuary denotes heaven as to the truth of
faith. Again: "Praise God in His s<rnctuary, praise Him in
the expanse of His strength " (Psalm cl. 1) ; where to piraise in
the sanctuary denotes from the trutli of faith from the Lord ;

1-30

CHAPTER XV. 18, 19. [8331-8333.

and to praise in the expanse of strength denotes, from the good
of charity from the Lord.

8331. Verse 18. Jehovah shall reign for an age and to
eternity. This signifies that the Lord alone is the Lord of
heaven and earth, as appears from the consideration, that it
may be said of Jehovah, that is, of the Lord, that He shall
reign for an age and to eternity; and of the angels that they
indeed sliall reign, but from the Lord, so that it still is tlie
Lord alone wlio reigns by means of tliem. It was customary
with the ancients who were of the Church, to say, God reigns,
also God shall reign for ever ; which signified, that the Church
was prosperous, because it then had good and truth from the
Divine ; in general it signified that Jehovah is the only God, and
— because they were instructed concerning the Lord's Coming
— that the Lord is the only Lord of heaven and earth. As
in the Church among the ancients it was customary to say,
God shall reign, therefore some of the Psalms of David ai'e
inscribed, Jehovah shall reign (as Psalm xciii. 1 ; xcvii. 1 ;
xcix. 1). And again : " Jehovah shcdl reign for ever, thy God, 0
Zion, unto generation and generation. Hallelujah " (Psalm cxlvi.
10). In Isaiah: " Hovj delightful upon the mountains are the

feet of him, that hringeth good tidings ; that saith to Zion, Thy
God shall reign " (lii. 7) ; speaking of the Lord. And in John :
" The kingdoms of the world are become [the kingdoms'] of our
Lord and of His Christ ; and. He shall reign unto the ages of
ages" {A.^oc. xi. 15). And again: "/ heard the voice of one
saying, Hallelujah ; for the Lord God reigneth " (xix. 6) : from
these passages it is also evident, that those were expressions of
joy ; hence the exclamation Hallelujah, and hence it is said,
J[oio delightful are the feet of him that hringeth good tidings,
that saith, Thy God reigneth. That the Lord is the Lord of
heaven and earth, appears in Matthew : " Jesus said to the
disciples, All power is given unto Me in heaven and in earth "
(xxviii. 18).

8332. Verse 19. For tlie horse of Pharaoh came ivith his
chariot and his horsemen. That this signifies all the falsities
from the intellectual part peiverted with those who are in
faith separate and in a life of evil, appears from the signification
of the horse of Pharaoh, also of his chariot, and his horsemen,
as denoting all falsities from the intellectual part perverted
(see nos. 8146, 8148) : and from the representation of Pharaoh
and. the Egyptians, as denoting those who are in faith separate
from charity and in a life of evil (see nos. 7926, 8148).

8333. That, into the sea, signifies into condemnation, appeals
from the signification of the Red sea, as denoting hell (see nos,
8099, 8137, 8138) ; in the present case, condemnation, because it
is said, that tliey came into the sea, and afterwards that Jehovah
hrought hack tipon them the waters of the sea, which signifies

131

8334-8337.] EXODUS.

that they sank down into hell ; for they come into condemna-
tion before they come into hell.

8334. Ajid Jehovah hrought hack upon them the waters of the
sea. This signifies that the falsities derived from the evils
which they intended for the good, recoil upon them, from the
Lord's presence attendant upon those who were in good, as
appears from the signification of the expression, Jehovah
brought hack tipon them the waters of the sea, as denoting that
the falsities of evil which they intended for the good recoiled
upon them. That falsities from evil are collected into one, and
are infused into those who are in evil, and that they are
surrounded by them, see no. 8146. That the falsities from evil,
which the wicked intend for others, recoil upon themselves
from the law of order, see nos. 8214, 8223, 8226 ; that a crowd-
ing together by falsities of evil denotes casting into hell, see
nos. 8210, 8232 : and that this is effected by the mere presence
of tlie Lord attendant on the good, when He protects them,
and bestows upon them heaven and heavenly joy, see nos.
8137, 8265.

8335. And the sons of Israel ivent on the dry land through the
midst of the sea. That this signifies that those who were in the
good of truth and the truth of good passed safely through the
region of that hell, appears from what was explained, nos. 8099,
8185.

8336. Verses 20, 21. And Miriam the prophetess, the sister of
Aaron, took a timhrel in her hand ; and all the women went forth
after her with timhrels and with dances. And Miriam answered
them, Sing ye to Jehovah, because exalting He hath exalted ; the
horse and his rider He hath cast into the sea.

And Miriam the prophetess, the sister of Aaron, took a timhrel
in her hand, signifies the glorification of the Lord from the
good of faith. And all the women went forth after her, signifies
all the goods of truth. With timhrels and icith dances, signifies
celebration from joy and gladness. And Miriam ansuiered them,
signifies what is reciprocal. Sing ye to Jehovah, signifies that
glory belongs to the Lord alone. Because exalting He hath
exalted, signifies that He has manifested His Divine in the
human. The horse and his rider He hath cast into the sea, signi-
fies that from His mere presence falsities of faith and evils of
life cast themselves into liell.

8337. Verse 20. And Miriam the prophetess, the sister of
Aaro7i, took a timhrel in her hand. That this signifies the
glorification of the Lord from the good of faith, appears from
the representation of Miriam, as denoting tlie good of faith ; for
Moses represents the truth of faith which immediately proceeds
from the Lord, thus internal truth, and Aaron the truth of
faith which proceeds mediately from the Lord, thus external
truth (nos. 7009, 7089, 7382) ; hence Miriam denotes the good

132

CHAPTER XV. 20. [8337-

of faith which proceeds mediately from the Lord ; for when
men (viri) represent truth, their women represent good (no. 6014) ;
as Miriam, with the women, represents external good, therefore
it is added the sister of Aaron, and it is not said the sister of
Moses ; moreover, good and truth are like sister and brother
(no. 3160); but it is to be observed, that toovuii represent good
and men {viri) truth when the spiritual Church is treated of,
whereas women represent truth and men good where the
celestial Church is treated of (no. 4823) ; from the signification
of a prophetess, as denoting a teacher (see nos. 2534, 7269) ;
in the present case, one that joins in praising the Lord, or, what
is the same, that glorifies Him from the good of faith, because
she sang to Jehovah, as Moses and the men of Israel had done ;
that to sing denotes to glorify, see nos. 8261, 8263, 8267 ; and
from the signification of to take a timbrel in the hand, as denot-
ing to glorify from the good of faith ; for a timbrel is said of
spiritual good, or, what is the same, of the good of faith (no.
4138). Formerly in Divine worship several kinds of musical -
instruments were used, but with much discrimination ; in
general the wind instruments were expressive of the affections
of good, and the stringed instruments of the affections of truth,
and this arose from the correspondence of everything sonorous
with the affections. It is well known that some kinds of
musical instruments express natural affections of one quality,
and others natural affections of another quality, and, when
aided by suitable harmony, that they actually call forth those
affections : those who are skilled in music are aware of this,
and also act accordingly in applying the several instruments to
the purpose they intend ; this circumstance arises from the
very nature of sounds, and their agreement with the affections.
Men learnt this at first, not from science and art, but from the
hearing and its exquisite sense. Hence it is plain that it does
not originate in the natural, but in the spiritual, world ; and in
this case is derived from the correspondence of things which
flow from order in the natural world, with things in the
spiritual: the harmony of sounds and their varieties in the
natural world correspond to states of joy and gladness in the
spiritual ; and states of joy and gladness in the spiritual world
exist from the affections, which in that world are the affections
of good and truth. Hence it may be manifest that musical
instruments correspond to the delights and pleasures of spiritual
and celestial affections, and that some instruments correspond
to the latter, some to the former (see what was said and shewn
before on this subject, nos. 418-420, 4138). The timbrel speci-
fically corresponds to spiritual good, that is, to the good of
truth ; the reason of this is because it is neither a stringed nor
a wind instrument ; but as it is made of leather, it is as it were
a continuous stringed instrument, and also because its sound is

133

83388339.] EXODUS.

graver and deeper than that of stringed instruments. This
may likewise be manifest from the Word, where the timbrel is
named ; as in Isaiah : " The Joy of the tiiiibrels shall cease, th€
tumult of the cheerful shall cease, the joy of the harp shall cease "
(xxiv. 8); where the Joy of the timhrcls denotes the delights of
the affections of the good of faith ; the joy of the harp denotes
the delight of the affection of the truth of faith. And in
Jeremiah : " Again I will build thee that thou mayest be built, 0
virgin of Israel; thou shall again adorn thy timhrels, and shall
go forth into the dance of those that sport" (xxxi. 4); where to
adorn the timbrels denotes to glorify God from spiritual good,
for the subject treated of is the spiritual Church which is the

4 virgin of Israel. In like manner in Ezekiel : " Thou hast been
in Eden the garden of God : the work of thy timbrels and of thy
pipes in thee ivas prepared, in the day in which thou wast crecded "
(xxviii. 13) ; speaking of Tyre, which signified the knowledges
of good and truth; timbrels and pipes signify the affections of
the former and the joys of the latter. In David : " They have
seen Thy goings, 0 God ; the goings of my God in the sanctuary.
The singers went before, the j^layers on instruments after, in the
inidst of the virgins beating the timbrels " (Psalm Ixviii. 24, 25).
Again : " 3Iake acclamation to the God of Jacob ; lift up the song,
and give the timbrel, the pleasant harp ivith the psaltery " (Psalm
Ixxxi. 1, 2). Again : "Sing to Jehovah a neio song. Let them
praise His name in the dance ; let them play to Him with the
timhrel and harp " (Psalm cxlix. 1, 3) ; where to praise with the
timbrel denotes to glorify from the delight of the affection of the
good of faith ; and to praise tvith the harp) denotes the pleasant-

5 ness of the affection of the truth of faith. Again : " Praise God
■with the timbrel and dance; praise Him %vith stringed instru-
ments and the organ; praise Him with the sounding cymbals,
praise Him with the loud-sounding cymbals" (Psalm cl. 4, 5);
where to praise with the timbrel and dance denotes from the
good and truth of faith ; vnth stringed instruments and the
organ denotes from truths and the good therefrom. Inasmuch
as instruments of every kind by correspondence signified the
delights and pleasures of spiritual and celestial afE'ections, hence
also to several of the Psalms of David there was an inscription
indicating how they were to be played, as upon Neginoth, upon
Nechiloth, upon the Octave, Shigaion, Gittith, Muthlabben,
Sheminith, Shoshannim, Mahalath.

8338. And all the ivomcn went forth after her, signifies all the
goods of truth, as appears from the signification of women, as
denoting the affections of good, when men (viri) denote the
affections of truth (see just above, no. 8337).

8339. With timbrels and with dances. That this signifies
celebration from joy and gladness, appears from the significa-
tion of a timbrel, as being predicated of the affection of spiritual

134

CHAPTER XV. 20, 21. [8340.

good, or of the good of truth, and as signifying its delight or joy
(see just above, no. 8337) ; and from the signihcation of a dance,
as being said of the affection of spiritual truth, and as signify-
ing its pleasantness or gladness, of which we shall speak pre-
sently. In ancient times gladness of heart was testified not
only by musical instruments and singing, but also by dances ;
for joys of the heart or interior joys in the body burst forth
into various actions, as singing and dancing ; and as in those
times the gladnesses, which excelled all others, were spiritual,
that is, such as were derived from the affections of spiritual
loves, which were those of goodness and truth, therefore also it
was at that time allowable to connect dances with songs and
musical harmonies, and thus likewise by these methods to
testify their joy. Hence it is that dances are mentioned in the
Word, and thereby are signified the gladnesses of the affections
of truth or faith from good or charity ; as in Jeremiah : " Thov.
shalt again adorn thy timbrels, and shalt go forth into the dance
of those that sport. Their soul shall become like a watered
garden; and they shall not sorroiv anymore. Then shcdl the
virgin be glad in the dance, both young men and old together"
(xxxi. 4, 12, 13). Again : " The joy of our heart shcdl cease ;
our dance hcdh been turned iiito mourning" (Lam. v. 15). In
David : " Thou hast turned for me my mourning into dancing "
(Psalm XXX. 11). Again : "Let them praise His name in the
dance ; let them play to Him with the timbrel and harp" (Psalm
cxlix. 3 ; cl. 4). That the gentiles also in their Divine worship
played and danced, is manifest from Exodus (xxxii. 6, 19). It ■
is said joy and gladness, because in the Word, joy is said of
good, and gladness of truth ; hence in several passages of the
Word mention is made of joy and gladness together ; as in
Isaiah : "Behold it is joy and gladness to kill an ox" (xxii. 13).
Again: " Joy and gladness shcdl overtake them , and sorrow and
groaning shcdl fiy away " (xxxv. 10). Again: " Joy and glad-
ness shcdl be found in Zion; confession and the voice of singing "
(li. 3,11). In Jeremiah: "The voice of joy , and the voice of
gladness ; the voice of the bridegroom; and the voice of the bride "
(xxxiii. 11). In Zechariah: "The fast of the tenth [inonthl
shall be to the house of Judah for joy and gladness" (viii. 19).
In David : " Thou shalt make me to hear joy and gladness "
(Psalm li. 8). In these passages, as joy is said of good and
gladness of truth, both are mentioned, otherwise one expression
would have been sufficient ; such is the holy manner of speech
which occurs in the Word, to the intent that in all things therein
there may be the heavenly marriage of good and truth (see
nos. 683, 793, 801, 2173, 2516, 2712, 4138, 5138, 5502, 7945).
8340. Verse 21. And Miriam answered them. This signi-
fies what is reciprocal, as appears from the signification of
ansivcring, when it treats of the glorification of the Lord by

135

8341-8344.] EXODUS.

a song, as denoting what is reciprocal. It was also customary
with the ancients in sacred worship to sing by choirs, so that
there might be one or some to answer, which represented what
is reciprocal and the reply, such as is that of the Church from
heaven, and of heaven from the Lord. This is signified in
Hosea : / will answer and sing to him " (xiv. 8) ; and in Moses :
" Then sang Israel this song, Spring up, 0 fountain, answer ye
upon it" (Num. xxi. 17).

8341. Sing ye to Jehovah, signifies that glory belongs to the
Lord alone, as appears from what was explained above (at no.
8263), where the same words occur.

8342. Because exalting He hath exalted. That this signifies
that He manifested His Divine in the human, appears from
what was said above (at no. 8264), where the same words
occur.

8343. The horse and his rider He hath cast into the sea.
This signifies that from His mere presence falsities of faith and
evils of life cast themselves into hell, as appears from the
signification of the horse and the rider, as denoting falsities
from evil (see nos. 8146, 8148); and from the signification of to
cast into the sea, as denoting into hell (see nos. 8099, 8137,
8138) : that this was done from the mere presence of the Lord,
see nos. 8137, 8265. It is said that falsities and evils cast
themselves into hell, because the falsities and evils which are
cast into hell, are what draw along with them those to whom
they adhere : for men by an evil life become forms of falsities
from evil ; wherefore when the evils themselves with the
falsities are cast down, the forms also to which they adhere are
drawn down together with them ; for falsities and evils are
exhalations from the hells, and flow in with those who, by an
evil life, have made their interiors receptive forms ; that every-
thing of thought and will flows in, the good from heaven, and
the evil from hell, see nos. 2886-2888, 4151, 4249, 5846, 6189,
6191, 6193, 6203, 6206, 6213, 6324, 6325, 7147, 7343 ; from
this ground it is now said, Wiai falsities of faith and evils of life
cast themselves into hell. On this account the angels, in think-
ing and speaking about the hells, think and speak about
falsities and evils abstractedly from those who are there ; for
the angels always remove ideas of person, and remain in ideas
of things (see nos. 5225, 5287, 5434).

8344. Verses 22-26. And Moses made Israel journey from
the Red sea ; and they went forth to the wilderness of Shur,
and went three days in the wilderness, and did not find waters.
And they came to Marah, and they co%dd not drink the waters
h/ reason of the hitterness, because they were hitter; therefore
he called the name thereof Marah. And the people murmured
against Moses, saying. What shall we drink 'I And he cried unto
Jehovah ; and Jehovah shewed him [a piece of] wood ; and he

136

CHAPTER XV. 21, 22. [8345.

cast it to the u-afers, and the waters were made sweet. There he
setforhivi a statute and a judgment, and there he tempted him.
And he said, If hearing thou wilt hear the voice of Jehovah, thy
God, and wilt do what is right in His eyes, and unit hearken to
His precepts, and wilt keep all His statutes, every disease which I
have put upon the Egyptians, I will not put upon thee; for I,
Jehovah, am thy healer.

And Moses made Israel journey from the Red sea, signifies
what is successive according to the order of Divine Truth, after
they had passed through the region of hell. And they went forth
to the wilderness of Shur, signifies the state of temptation into
which they were next led. And they went three days in the
wilderness, and did not find waters, signifies that truths failed,
and at length entirely. And they came to Marah, signifies a
state of temptation. And they could not drink the waters hy
reason of the bitterness, because they were bitter, signifies that
truths appeared to them undelightful, because they were with-
out the affection of good. Therefore he called the name thereof
Marah, signifies the state and quality of that temptation. And
the people murmured against Moses, signifies the feeling of pain
from the bitterness of temptation. Saying, What shall wo
drink ? signifies that they do not endure truths, because they
are undelightful from their having no affection for them. And
he cried unto Jehovah, signifies supplication to the Lord from a
feeling of pain. And Jehovah shewed him [a piece of] wood,
signifies that the Lord inspired good. A7id he cast it into the
waters, signifies, with which he affected truths. A7id the
waters were made sweet, signifies that hence truths were made
delightful. There he set for him a statute and a judgment,
signifies the truth of order then revealed. And there he
tempted him, signifies, as to temptations in general. And he
said, signifies instruction. If hearing thou wilt hear the voice
of Jehovah, thy God, signifies the faith of the Lord's precepts.
And wilt do lohat is right in His eyes, signifies a life according
to them. And wilt hearken to His precepts, signifies obedience
and a life according to the goods of faith, which are the interior
things of the Church. A7id wilt keep all His stat^des, signifies a
life according to the truths of faith, which are the exterior
things of the Church. Uvery disease which I have put upon the
Egyptians, I will not put upon thee, signifies that they should be
withheld from the evils of those who are in faith separate, and
in a life of evil. For I, Jehovah, am thy healer, signifies that
the Lord alone preserves from evils.

• 8345. Verse 22. And Moses made Israel journey from the
Red sea. This signifies what is successive according to the
order of Divine Truth, after they had passed through the region
of hell, as appears from the signification of to journey, as
denoting what is successive and continuous as to life and its

137

8:U6-8349.] EXODUS.

order (see nos. 4375, 4554, 4585, 5996, 8181); from the re-
presentation of 3Ioscs, as denoting Divine Truth (see nos. 7010,
7014, 7382) ; hence Moses made them journey, signifies what
is successive according to the order of Divine Truth ; from
the representation of Israel, as denoting those of the spiritual
Church who were detained in the lower earth until the Lord's
Coming, and were then delivered (see nos. 6854, 6914, 7828.,
7932, 8018, 8321) ; and from the signification of the Red sea,
as denoting the hell where those of the Church are who are in
faith separate from charity, and in a life of evil (see nos. 8099,
8137, 8138) ; that when these were delivered, they were
brought through the hell which is signified by the Ked sea
(see no. 8099).

8346. And they icent forth to the wilderness of Shur. That
this signifies the state of temptation into which they were next
led, appears from the signification of to yo forth, as denoting to
be led; and from the signification of the wilderness of Shur, as
denoting a state of temptation: that a wilderness denotes a
state of undergoing temptation, see nos. 6828, 8098, and that
Shur denotes the scientifics of the Church which have not yet
attained life (no. 1928), thus, such things as were to attain life
by temptations ; for spiritual life is acquired by temptations,
which are spiritual combats or combats against evils and
falsities, and by victories in such combats. That those who
were of the spiritual Church underwent temptations after
the Lord's Coming into the world, and that they could not do
so before, see no. 8159.

8347. And they tvent three days in the wilderness, and did
not find waters. This signifies that truths failed, and at length
entirely, as appears from the signification of three days, as
denoting what is full (see nos. 2788, 4495, 7715) ; from the
signification of the wilderness, as denoting a state of undergoing
temptations (see just above, no, 8346) ; and from the significa-
tion of waters, as denoting the truths of faith (see nos. 2702,
3058, 3424, 4976, 5668) ; hence not to find waters, denotes that
truths failed ; that they entirely failed, is signified by their
going three days. It is said in the ivilderness, because there
they were tempted, as now follows.

8348. Verse 23. And they came to Alarah. This signifies a
state of temptation, as appears from the consideration, that
there they were tempted ; which is also said in the following
words, " There he set for him a statute and a judgment, and
there he tempted him " (verse 25).

8349. And they could not drink the ivaters hy reason of the
hitterness, because they icere hitter. This signifies that truths
appeared to them undelightful, because they were without the
affection of good, as appears from the signification of to drink
the ivaters, as denoting to receive truths, and to apply them

.138

CHAPTEE XV. 23, 24. [S;J50, 8351.

under good (see nos. 3069, 5709) : from the signification of
waters, as denoting truths (see just above, no. 8347); and from
the signification of hitter, as denoting what is undelightful (see
no. 7854) : hence it is evidjent, that they eould not drink the
wcUers by reason of the bitterness, because they were bitter, signifies
that truths appeared to them undeliglitful. It denotes that
they were without the affection of good, because all the delight
of truth exists from good ; the reason why the affection of
truth arises from good is, because good loves truth and trutli
good, for these two are joined together as ])y a marriage. It is
well known that every one desires to be instructed in the
things which he loves and aims at ; he who loves good, that is,
who desires from the heart to worship God, and to do good to
his neighbour, wishes to be instructed in the things conducive
thereto, consequently in truths • from which considerations it
may be manifest, that all the affection of truth is from good.
There are indeed some who live wickedly, and yet desire to be
instructed in truths ; but it is not the affection of truth with
them, but only the affection of confirming the doctrinals of the
Church for the sake of self-glory, that is, of reputation, honour,
and gain. The genuine affection of truth consists in desiring
to know what is true for the sake of life in the world, and
of eternal life. The latter come into temptation, when truths
begin to fail them, and especially when the truths which they
know appear undelightful : this kind of temptation arises from
the communication with good being intercepted ; and this
communication is intercepted as soon as the man comes into
his proprium, for thus he falls into the evil of self-love or
the love of the world : when he emerges from that state truths
become delightful. This is meant in what follows by the bitter
waters being healed by the wood cast into them ; for wood
signifies good.

8350. Therefore he called the name thereof Marali. That this
signifies the state and quality of that temptation, appears from
this, that the names which are assigned to the things treated of
in the Word, include their quality and state (see nos. 2643,
3422, 4298, 4442) ; in the present case, therefore, Marah signi-
fies the quality and state of the temptation which is treated of
in these verses. Marah also signifies what is bitter.

8351. Verse 24. And the j^eoj^le murmured against Moses.
This signifies the feeling of pain from the bitterness of tempta-
tion, as appears from the signification of murmuring, as denoting
complaint, such as takes place in temptations, thus a feeling of
pain from the bitterness of the temptation. The temptations
which those underwent who were of the Lord's spiritual Church,
after they were delivered from infestations, also the tempta-
tions which those who are of that Church are to undergo, are
described by the murmurings of the sons of Israel in the wilder-

139

8352.] EXODUS.

ness ; and as spiritual temptations are commonly prolonged to
despair (nos. 1787, 2694, 5279, 5280, 7147, 7166, 8165), there-
fore, by onurmuring is signified complaint from a feeling of pain
in temptations (as Exod. xvi. 2, 3 ; xvii. 3 ; Num. xiv. 27, 29,
36 ; xvi. 11). It is said against Moses, because it was against
the Divine ; for Moses represents the Divine Truth (nos. 6723,

2 6752, 6771, 6827, 7010, 7014, 7089, 7382). In reference to
the temptations which those who were of the spiritual Church
underwent, and which those who are of that Church are to
undergo, it is to be observed, that faith cannot at all be im-
planted in those who are of the spiritual Church except by
temptations, so neither can charity be implanted in them ; for
in temptations the man is combating against the falsity and
evil, which flow into the external man from the hells ; whereas
good and truth flow through the internal from the Lord, thus
by means of the combat of the internal man with the external,
which is called temptation ; and so far as the external man in
such case is reduced to obedience to the internal, so far
faith and charity are implanted ; for the external or the natural
of man is the receptacle of truth and good from the internal :
and if the receptacle is not adapted, it does not receive anything
wliich flows from within, but either rejects, or extinguishes, or
suffocates it : whence there is no regeneration. Hence, there
must needs be temptation that the man may be regenerated,
which is eifected by the implantation of faith and charity, and
thus by the formation of a new will and a new understanding ;
on which account also the Lord's Church is called m-i/itoTi^ (see
what has been said and shewn before on this subject, nos. 3928,
4249, 4341, 4572, 5356, 6574, 6611, 6657, 7090, 7122, 8159,
8168, 8179, 8273).

8352. Saying, What shall we drink ? That this signifies that
they do not endure truths because they are undelightful from
the want of an affection for them, appears from the signification
of to drink, as denoting to be instructed in truths, and to receive
them, also to be affected by them, and hence to appropriate
them (see nos. 3069, 3168, 3772, 4017, 4018); here not to endure
them, because they were undelightful on account of the want
of the affection of good, which is signified by the waters ivere
hitter (according to what was explained above, no. 8349). This
temptation consists in their complaining and being in pain,
because the truths which had before been delightful to them,
and which thereby constituted their spiritual or heavenly life,
now appear to them undelightful, so much so that they can

2 scarcely endure them. The merely natural man cannot believe
that such a circumstance could cause any pain ; for he thinks
and says to himself. What have I to do with truths, whether
they be delightful or undelightful ? if they are undelightful, I
have nothing to do but to reject them : but the spiritual man
140

CHAPTER XV. 24, 25. [8353-8355.

entertains very different sentiments: it is the delight of his
Ufe to be instructed in truths and to be enlightened in regard
to such things as relate to his soul, and to his spiritual life ;
wherefore when those things fail, his spiritual life labours and
suffers, whence come grief and anxiety : this is, because the
affection of good is continually flowing in through the internal
man from the Lord, and exciting in the external accordant
things, which had before caused the delight of the affection of
truth ; and when they are assaulted by the evils of self-love
and the love of the world, which the man had also before per-
ceived as delightful, there arises a conflict of delights or affec-
tions, which gives birth to anxiety, and consequently to pain
and complaint. It shall be briefly described how the case is 3
with the temptation which exists through a deficiency of truth :
the nourishment of spiritual life is good and truth, as that of
natural life is meat and drink ; if there be a deficiency of good
it is as if it were of meat, and if there be a deficiency of truth
it is as if it were of drink ; the sensation of pain arising from
that deficiency is like that arising from hunger and thirst. This
comparison is grounded in correspondence ; for meat corresponds
to good, and drink to truth ; and it is in consequence also of
this correspondence, that meat and drink nourish the body
better and more suitably, when a man at his meals is at the
same time in the delight of conversing with others about such
things as he loves, than when he sits at table alone without
fellowship : in the latter state, the vessels of his body receptive
of food are contracted, but in the former, they are open ; the
correspondence of spiritual and natural food produces such
effects. It is said the delight of conversing with others about
such things as he loves, because everything has relation to good
and truth ; for there is nothing in the world which does not
relate to both : what a man loves has relation to the good with
him, and what instructs him concerning good, and thus joins
itself with good, has relation to truth.

8353. Verse 25. A7ul he cried unto Jehovah: signifies sup-
plication to the Lord from a feeling of pain, as appears from
the signification of crying, as denoting entreaty (see no, 6801),
and also interior lamentation (no. 7782) ; hence also it denotes
supplication from a feeling of pain. That Jehovah in the Word
is the Lord, see no. 82G1.

8354. And Jehovah shewed him [a piece of] wood. That this
signifies that the Lord inspired good, appears from the significa-
tion of to sheiv, when it is by Jehovah, that is, the Lord, as
denoting to grant perception, and as this is effected by influx,
it denotes to inspire ; and from the signification of tvood, as
denoting good (see nos. 643, 2784, 2812, 3720).

8355. And he cast it into the waters. That this signifies with
which he affected truths, appears from the signification of to

141

8350-8359.] EXODUS.

cast wood into the waters, when loood denotes good, and waters
truths, as denoting to affect truths with good. That wood de-
notes good, see just above, no. 8354, and that waicrs denote
truths, see nos. 2702, 3058, 3424, 4976, 5668, 8349.

8356. And the waters were made sweet. This signifies that
hence truths were made delightful, as appears from the significa-
tion of sweet, as denoting what is delightful, for sweet in the
spiritual sense is the sweet of life, which is one with delight ;
and from the signification oiivaters, as denoting truths (see just
above, no. 8355). That a man is affected with truth is owing
to good, for good and truth are conjoined as in a marriage, con-
sequently the one loves the other as one conjugial partner loves
another ; hence also the conjunction of good and of truth is
compared in the Word to a marriage, and the truths and goods
which are thence born are called sons and daughters. From
these considerations it may appear, that the delight" of the
affection of truth originates only from good • this is also evident
from experience ; for those who are in the good of life, that is,
who love God and their neighbour, also love the truths of
faith ; hence, as long as good tiows in and is received, so long
truth appears delightful ; but as soon as good does not flow
in, that is, as soon as evil begins to predominate and to
prevent the influx of good, there is instantly felt a sensation
of what is undelightful in regard to truth ; for truth and evil
mutually reject and hold each other in aversion. Hence it
may now appear, why they were commanded to cast wood'
into the bitter waters, also why those waters were made
sweet by the wood's being cast into them. These things would
never have been enjoined by the Divine, unless they had had
such a signification ; for the Divine could have rendered those
waters sweet without the medium of the wood.

8357. That, tliere he set fur hitn a statute and. a judgment,
signifies the truth of order then revealed, appears from the
signification of a statute, as denoting the external truth of the
Church; and from the signification of a judgment, as denoting
the internal truth of the Church ; hence to set for any one a
statute and a judgment, denotes to arrange in order according
to truths, consequently to reveal them. A statute denotes the
external truth of order, because every external [truth] of the
Cluirch was called a statute, and every internal truth of order
was called a judgment.

8358. Anil there he tempted him. This signifies as to tempt-
ations in general, as appears from what goes before, and what
follows : what goes before relates to the first temptation in
the wilderness ; what follows relates to instruction how they
should live, so as not to yield in temptations.

8359. Verse 26. And he said. This signifies instruction, as
appears from the signification of saying, when it is by Jehovah

142

CHAPTER XV. 2G. [S:]G0-8362.

concerning the truth of order as to temptations, as denoting
instruction (as also, nos. 6879, 6881, 6883, 6891, 7186, 7267^
7304, 7380, 7517, 8127).

8360. If hearing thon ivili hear the voice of Jehovah, thy God :
signifies the faith of tlie Lord's precepts, as appears from tlie
signification of hearing, as denoting perception and faith (see
nos. 3921, 5017, 7216) ; and from the signification of tlie voice
of Jehovah, as denoting what is uttered from the Word, thus
the Lord's precept (see no. 6971).

8361. And uilt do what is right in His eyes. That this
signifies a life according thereto, appears from the signification
of to do what is right, as denoting to live according to the
dictate of truth ; and from the signification of iii the eyes of
Jehovah, as denoting before the Lord, thus according to His
precepts ; for the Lord is in His precepts when the life is
formed according to them : that man also is said to ho, in the
eyes of the Lord, who is in faith in Him. With respect to the
expression to hear, it properly signifies obedience (nos. 2-542,
3869, 5017) ; but when, as in the present case, mention is also
made of to do, then to hear signifies faith, and to do signifies
life ; as may appear from the Lord's words in Matthew : " Ercrij
one that hearcth My words and doeth them, I wUl corn fare to a
■prudent man ; hut every one that heareth My words, and doeth
them not, shall he compared to a foolish man " (vii. 24, 26).
In Luke : " Every one that cometh to Me, and heareth My dis-
courses, and doeth them, I tvill shew you to whom he is like " (vi.
47). Again : " The seed which is in the good ground are those,
who in a simple and good heart hear the Word, and keep it, and
hring forth fruit in patience" (viii. 15). Again: "Jesus said,
My mother and My hrethren are these, ivho hear the Word of
God, and do it " (viii. 21). In these passages, to hear signifies
to perceive, to understand, and to have faith ; and to do signi-
fies to live accordingly : but where it is said to hear, andnot
at the same time to do, then to hear signifies faith in will and
act, thus obedience ; because what is heard passes into the
internal sight which is of the understanding, and is there laid
hold of by the will, and passes as tlirough a circle into act ;
hence the expression to hear naturally contains the significa-
tion of obedience, as to hear or hearken to any one (see nos
4652-4660).

8362. A7id wilt hearken to His precepts. That tliis signifies
obedience and a life according to the goods of faith, which are
the interior things of the (Jhurch, appears from the significa-
tion of to hearken, as denoting obedience and life ; and from
the signification oi precepts, as denoting the internal truths of
the Word (see no. 3382X thus the truths of faith which are
the interior things of the Church ; these are called the goods
of faith, for they are wills (voluntates).

143

8363, 8364.] EXODUS.

8363. And wilt keep all His statutes, signifies a life according
to the truths of faith, which are the exterior things of the
Church, as appears from the signification of to keep, as denoting
also to live ; and from the signification of statutes, as denoting
the external truths of the Word (see nos. 3382, 8357), thus the^
truths of faith, which are the exterior things of the Church.
In many passages in the Word mention is made of statutes
and precepts ; and when the one is named with the other,
then a statute signifies the external of the Church, and a
jwecept its internal.

8364. Every disease v:hich I have put upon the Egyptians, I
will not put upon thee. That this signifies that they should
he withheld from the evils pertaining to those who are in faith
separate and in a life of evil, appears from the signification of
« disease, as denoting evil, of which we shall speak presently ;
from the representation of the Egyptians, as denoting those who
are in faith separate and in a life of evil (see nos. 7097, 7317,
7926, 8148) ; and from the signification of not to put upon thee,
when it is said of a disease, by which is signified evil, as
denoting that they should be withheld from evil ; for Jehovah,
that is, the Lord, does not take away evil, but withholds a man
from it, and keeps him in good (nos. 929, 1581, 2256, 2406,
4564, 8206) ; hence it is, that not to put disease upon them,

2 signifies that they should be withheld from evils. A disease
denotes evil because in the internal sense such things are
signified as affect the spiritual life : the diseases which affect
it are evils, and are called lusts and concupiscences. Taith
and charity constitute spiritual life : this life becomes diseased
when falsity takes the place of the truth which is of faith, and
evil takes the place of the good which is of charity ; for these
[falsity and evil] bring that life to the death, which is called
spiritual death, and is damnation, just as diseases bring the
natural life to its death ; hence in the internal sense a disease
signifies evil, and the diseases of the Egyptians, the evils into
which those cast themselves who were in faith separate and
in a life of evil, whereby they infested the well-disposed.
These evils are treated of in what goes before respecting the

3 plagues in Egypt. Evils are meant by diseases also in other
passages in the Word, as in Moses : " If thou wilt keep the pre-
cepts, and the statides, and the judgments, which I command thee
this day, JeJiovah will remove from thee every disease, and all the
evil weaknesses of Egypt, ivhich thou hast knoivn ; He will not put
them upon thee, hut tvill lay them upon those that hate thee "
(Deut. vii. 11, 15). Again : " If thou wilt not hearken to the voice
of Jehovah thy God, by observing to do all His p)'recepts and His
statutes, Jehovah will send upon thee cursing, confusion, and.
rebuke, in all that thou settest thy hand to do, until thou be
destroyed ; because of the vAcked'ness of thy works, by which thou

144

CHAPTEK XV. 26. [8364.

hast forsaken Me. Jcliovah toill cause the pestilence to cleave to
thee, until He have consumed thee from off the earth. Jehovah
will smite thee loith a consumption, and ivith a warm fever, and
with a burning fever, and with a scorching fever, and vnth
drought, and with blasting, and loith mildew, which, shall pursue
thee until thou perish. Jehovah will smite thee with the sore of
Egypt, and ivith emerods, and with the scah, and with the itch,
so that thou canst not be healed. Jehovah will smite thee with
madness, and blindness, and astonishment of heart. Thou shall
become mad by the sight of thine eyes. Jcliovah tvill smite thee
with an evil sore upon the knees, and upon the thighs, of ivhich
thou canst not be healed, from the sole of the foot even to the
top of thy head. He will bring upon thee every weakness of
Egypt, also every disease and every plague, which are not tvritten
in the book of this law. Jehovah will give thee a trembling heart,
consumption of eyes, and grief of soul" (Deut. xxviii, 15, 20-22,
27, 28, 34, 35, 60, 61, 65). All the diseases here named
signify spiritual diseases, which are evils destroying the life
of the will of good, and falsities destroying the life of the
understanding of truth, in a word, destroying the spiritual
life which is that of faith and charity : natural diseases also
correspond to such things ; for every disease incident to man-
kind comes from that source, because it comes from sin (nos.
5712, 5726) : every disease also corresponds to its own evil,
because everything of man's life is from the spiritual world ;
wherefore if his spiritual life becomes diseased, evil is also
thence derived into the natural life, and becomes a disease
there (see what has been said from experience concerning
tlie correspondence of diseases with evils at nos. 5711-5727).
Similar things are signified by diseases elsewhere, as in Moses : 4
" Ye shall worship Jehovah, your God, that He may bless thy
bread and thy waters ; and I will take disease from the midst
of thee " (Exod. xxiii. 25). Again : " If ye shall reject My
statutes, and if your soul shall loathe My judgments, so that ye
will not do all My precepts, whilst ye shall make My covenant of
none effect, I will send terror upon you with consumption, and
'IV ith a burning fever, U'hich shall consume the eyes, and torment
the soul" (Lev. xxvi. 15, 16); denoting the decrease of truth
and the increase of falsity ; ct burning fever denotes the lust of
evil. And in Isaiah : " Wherefore will ye add revolt ? the whole
head is sick, and the ivhole heart faint : from the sole of the foot
even to the head there is no soundness in it, but ivound, and scar,
and recent sore, not discharged, and not bound up, and 7iot softened
with oil " (i. 5, 6) ; where it is plain to every one, that sickness,
2vound, scar, and sore, mean sins. In like manner in Ezekiel :
" Woe to the shepherds of Israel : the weak sheep ye have not
strengthened, the sick ye have not healed, and the broken ye have
not bound up " (xxxiv. 24). In David : " Mine iniquities have
VOL. X. K 145

8365.] EXODUS.

passed over mij head ; my wovnds are putrid and corrupt, ly
reason of my folly ; for my iiitestines arc filled ivith heat, and
there is no soundness in my flesh " (Psalm xj»dii. 4, 5, 7).

5 As diseases signify the corruptions and evils of spiritual life,
therefore the various kinds of diseases also signify the various
kinds of corruptions and evils of that life ; the pestilence signi-
fies the vastation of good and truth (see nos. 7102, 7505), and
the leprosy the profanation of truth (no. 6963). That in
general diseases signify sins, may also appear from Isaiah : " A
man of griefs and acquainted with disease ; whence as it were
the hidiny of faces from Him ; He ivas despised, so that we
esteemed Him not ; yet He hath home our diseases, and carried
our griefs, and hy His wounds we are healed " (liii. 3-5) ;

6 speaking of the Lord. As diseases represented the iniquities
and evils of spiritual life, therefore the diseases which the
Lord healed, signified deliverance from the various kinds of
evil and falsity, which infested the Church and the human
race, and which would have induced spiritual death ; for
Divine miracles are distinguished from other miracles in that
they involve and have respect to states of the Church and the
heavenly kingdom ; on this account the Lord's miracles
chiefly consisted in the healing of diseases. This is meant
by the Lord's words to the disciples sent by John : " Tell John
the things which ye hear and see ; the blind see, and the lame
walk, the lepers are cleansed, and the deaf hear, the dead rise
again, and the poor hear the gospel " (Matt, xi. 4, 5). Hence
it is so often said, that the Lord " heeded every disease and ivcak-
ness" (Matt. iv. 23; ix. 35; xiv. 14, 35, 36; Luke iv. 40;
V. 15 ; vi. 17 ; vii. 21 ; Mark i. 32-34 ; iii. 10).

8365. For I, Jehovah, am thy healer. This signifies that the
Lord alone preserves from evils, as appears from the signifiea-
tion of to heal, as denoting to cure and also to preserve from
evils ; for when diseases signify evils, to heal signifies their cure
and preservation from them ; as in many passages in the
Word ; thus in Moses : " / kill anel I make alive ; I smite and
I Ileal" (Dent, xxxii. 39). In Jeremiah : "Heal me, 0 Jehovah,
that I may he healed; preserve me, that I may he preserved"
(xvii. 14). Again : " / will cause health to come up upon thee,
and I will heal thee of thy plagues" (xxx. 17). In David:
" Thou hast turned all his hed in his disease. 1 said, 0 Jehovah,
have mercy upon me ; heed my soul, for I have sinned against Thee "
(Psalm xli. 3, 4) ; besides many other passages (as Isa. vi. 10 ;
liii, 5 ; Ivii. 18, 19 ; Jer. iii. 22 ; xvii, 14; Hosea vi. 1 ; vii, 1 ;
xi. 3 ; xiv. 4 ; Zech. xi. 16 ; Psalm xxx. 2, and elsewhere) : and
because to heal has this signification, the Lord also calls Himself
a I*hysician : " Those that are whole need not a Physician, hut
those that are sick. I came to call not the just hid sinners to
repentance" (Matt, ix. 12, 13; Mark ii. 17; Luke v. 31, 32).
146

CHAPTEE XV. 27. [8366-8369.

8366. Verse 27. And they came to Elim ; and there were
there twelve fountains of icaters, and seventy palms ; and they
encamped there near the waters.

And they came to Elim, signifies a state of enlightenment and
affection, thus of consolation after temptation. And there were
there tiuelve fountains of waters, signifies that there they had
truths in abundance. Aiid seventy palms, signifies the goods of
truth in like manner. And they encamped there near the ivaters,
signifies that after temptation the truths of faith were arranged
in order by the good of love.

8367. And they came to Elim, signifies a state of enlighten-
ment and affection, thus of consolation after temptation, as
appears from the signification of Elim, as involving and sig-
nifying the state and quality of the thing treated of, like all
the other places to which the sons of Israel came (see nos.
2643, 3422, 4298, 4442), here the state after temptation,
namely, a state of enlightenment and afl'ection, thus of con-
solation ; for after every spiritual temptation come enlighten-
ment and affection, thus pleasantness and delight; pleasantness
from enlightenment by truth, and delight from the affection of
good; tliat consolation succeeds temptations may be seen at
nos. 4572, 5246, 5628, 6829 ; the reason is, because by means :
of temptations truths and goods are implanted and conjoined ;
hence a man as to his spirit is introduced interiorly into heaven,
and to the heavenly societies with which he had before been
associated. When the temptation is ended, communication
with heaven is opened, which before had been partly closed ;
hence come enlightenment and affection, and consequently
pleasantness and delight ; for the angels, with whom there is
given communication, then flow in by truth and good. En-
lightenment through truth and the pleasantness from it, is
signified by the tivelve fountains of waters; ior fountains signify
truths; the affection of truth from good and the delight from
it, is signified by the seventy palms, of which we shall speak
presently.

8368. And tlure vjere there t'welve fountains of waters. This
signifies that there they had truths in abundance, as appears
from the signification of twelve, as denoting all in the aggregate
(see nos. 2089, 2129, 2130, 3272, 3858, 3913, 7973), thus abund-
ance ; and from the signification oi fountains, as denoting the
truths of faith (see nos. 2702, 3096, 3424, 4861) : hence it is
evident, that twelve fountains of waters, signify truths in abund-
ance ; from which it follows, that those words also signify
enlightenment and the pleasantness from it; for he that has
truths in abundance, also has enlightenment, and he that has
enlightenment, if he desires truth from affection, has pleasant-
ness.

8369. And seventy palms. That this signifies the goods of

147

8369.] EXODUS.

truth in like manner, that is, in abundance, appears from the
signification of seventy, as denoting all things in the aggregate,
in like manner as twelve (see no. 7973) ; and from the signifi-
cation oi palms, as denoting the goods of the spiritual Ciiurch,
which are the goods of truth ; and as palms signify goods, they
also signify the affection of good and the delight therefrom ;
for all delight is from the affection of good. As tliis was
signified by palms, therefore also palms were used in holy
festivities, as in the feast of tabernacles, according to these
v/ords in Moses: " Ye shall take to you on the first day the fruit
of a tree of honour, the branches of palms, and the branch of a
thick tree, and nnllows of the torrent ; and ye shall be glad before
Jehovah your God seven days" (Lev. xxiii. 40): the fruit of a
tree of honour, signifies celestial good ; palms, spiritual good,
or the good of truth ; the branch of a thick tree, scientific truth ;
and the vnllows of the torrent, the lowest natural truths ; thus
• these four signify all goods and truths in their order. That
palms signify a holy festivity which is from good, is manifest
also from these words in John : " A great throng, that had come
to the feast, when they heard that Jesus was coming into Jeru-
salem, took branches of palms, and went to meet Him, and cried,
Hosanna ; blessed is the King of Israd, that cometh in the name
of the Lord" (xii. 12,13). And in the Apocalypse: " I saw,
when behold a great multitude standing before the throne, and
before the Lamb, clothed in white garments, and palms icere in
their hands" (vii. 9). In Joel: "The vine withereth, and the
fig-tree languisheth, the pomegi'anate tree, and also the palm ; all
joy is withered from the sons of men" (i. 12). In David : " The
Just shall fiourish like a palm ; he shall grow like a cedar in
Lebano7i" (Psolm xcii. 12): where a palm denotes good, and
5 a cedar truth. As a palm signifies good, it also signifies
wisdom, for wisdom is of good: this was signified by the
palms, which together with the cherubs and flowers were
carved on the walls of the temple ; for the temple signifies the
Lord Himself, and, in the representative sense, heaven (see
nos. 2777, 3720) ; the cherubs, palms, and flowers upon the
walls signify Providence, Wisdom, and Intelligence, which are
from the Lord, thus all things which are of heaven. That
those things were carved on the walls of the temple, appears
in the first book of the Kings : " Solomon carved all the walls
of the house round about with open work of carvings of cherubs
and palms, and with open work of flowers; and upon the two
doors of olive wood, he carved carvings of cherid)s and palms, and
open work of flowers, and overlaid them with gold, so that he
spread gold upon the cherubs and the palms " (vi. 29, 32) ; those
carvings represented the state of heaven ; the cherubs, the Lord's
Providence, thus that all things are from Him ; cherubs denote
providence (see no. 308) ; palms denote wisdom, which is of
148

CHAPTEE XV. 27. [8370.

good from the Lord, and Jlouvrs, intelligence, which is of truth
from Him ; the gold, with which the clTcrubs and palms were
overlaid, signifies the good of love, which in the heavens rules
universally; gold denotes the good of love (see nos. 113, 1551,
1552, 5658). On this account, also, where the new temple
which signifies the Lord's heaven is treated of in Ezekiel, it is
said, " Cherubs and palms %oerc everywhere upon the walls " (xli.
17, 18, 20, 25, 26).

8370. And they encamped there near the waters. This sig-
nifies that after temptation the truths of faith were arranged
in order by the good of love, as appears from the signification
of to encamp, as denoting the orderly arrangement of truth and
good (see nos. 8103, 8130, 8131, 8155); and from the significa-
tion of waters, as denoting the truths of faith (see nos. 2702,
3058, 3424, 4976, 5668) ; their encamping there near the
waters signifies that the truths of faith were arranged in order
by the good of love, because a eamp signifies truths and goods
(see nos. 8193, 8196), and to encamp signifies their orderly
arrangement, and near the vrnters signifies according to the
truths which are from the Divine. It is said by the yood of
love, because all the orderly arrangement of truth is effected
by the good of love ; for it is under and according to good that
truths attach themselves and make with it as it were one body ;
it is said, to the image of the man in vjhom they are, because the
image of man's spirit, which is the man himself, for it is the
internal man, is altogether according to the orderly arrange-
ment of the truths from good with him ; hence when the angels
are presented to view, a sphere of the good of love flows forth
from them, and affects those who are present, and the truths
of faith shine forth from their faces ; in the spiritual world
such things appear and are plainly perceived. It is said that
this orderly arrangement is effected after temptation, because
goods and truths are implanted in man by temptations, but
are not arranged in order until afterwards ; for the state of
temptation is turbulent, but the state after temptation is
tranquil ; and the orderly arrangement is effected in tran-
quillity : on this account also temptations are succeeded by
pleasantness arising from enlightenment from truth, and by
delight derived from the affection of good (on which subject
see just above, no. 8367).

149

8371-8375.] EXODUS.

Continuation concerning the Spirits and Inhabitants
OF THE Planet Jupiter.

8371. / WAS further informed hy the spirits from that
earth, concerning various things relating to its inhabitajits, as
to their manner of walking, their food and habitations, and the
like. They do not walk erect like the inhabitants of this and
several other earths, neither do they creep after the tnanner of
ani7jials ; but as they go along, they assist themselves loith their
hands, and alternately half-elevate themselves on their feet, and
also at every third step they turn the face sideways and behind
them, and at the same time sudde^ily bend the body a little ; for
among them it is thought unbecoming to be looked at by others in
any other direction than in front.

8372. When they thus walk, they always keep the face for-
tuard ; thus they look before them, and never doivmvards or to
the earth; they condemn looking dmvniuards, which is practised
only by the vilest among them, ivho, if they continue to do so, are
banished from their society.

8373. When they sit, they ap>pcar like the men of our earth,
erect as to the upper part of the body, but ivith their feet ac7vss.
They are particiUarly cautioiis, not only when they tcalk, but also
when they sit, to be seen, not from the back, but from the front.
They are also very willing that their faces should be seen, because
hence their mind appears ; for with them the face is never at
variance with the mind; and indeed they have not the power to
make it so; hence it evidently appears, on an interview with
them., what dispositions they entertain towards all present, which
they never conceal ; and esjiecially whether their apparent friend-
ship be sincere or pretended.

8374. These particulars have been shewn me by their spirits,
and confirmed by their angels. Hence also their spirits seem to
walk, not erect like others, but almost like persons swimming in
water, appearing to help themselves forwards with their hands,
and occasionally looking around them.

8375. Those who live in their warm zones go naked, except
about the loins; and they are not ashamed of their nakedness,
because their minds are chaste, loving none but their 7narried
partners, and abhorring adiUtery. They were very much surprised
at the spirits of our earth, who, on seeing their manner of walk-
ing, and their nakedness, derided them, and. gave way to lascivious
thoughts, without at all regarding their heavenly life. This, they
said, was a proof that corporeal and terrestrial tilings were of
more concern to them than heavenly things, and that they indulged
in ind'ecent thoughts. Those spirits of our earth were told that
nakedness gives no occasion either of shame or of scandal to such
as live in chastity and a state of innocence, but only to such as
live in lasciviousness and immodesty.

150

CHAPTER XV. [8376-8380.

8376. When the inhahitants of that earth are in led, they
turn their face forwards, or into the chamber, hut not backward,
or to the wall. This was told me by their spirits, who said it
was because they believe that they thus turn the face to the Lord,
whereas in turning backwards they would turn it from Him. I
have occasionally observed, in regard to myself, while I was in
bed, such a direction of the face; but I never before hneu) its
origin.

8377. They take delight in making long meals, not so much
for the pleasure of eating as of conversing at such times. When
at table, they do not sit on chairs or stools, or upon an elevated
turf, or upon herbage, but upon the leaves of a certain tree : they
were tcmvilliiig to say of what tree the leaves tvere ; but when I
guessed at several, they at last, when I named the leaves of the
fig-tree, assented that it was.

8378. They said, moreover, that they did not dress their food
with any vieiv to gratify the 'pcildte, but chiefiy to render it whole-
some, adding, that the food lohich was ivholesome was to them
savoury. In a conversation ivhieh took 2)lccce among the spirits on
this stibj'ect, it was urged, that it would be well for a man to pre-
pare his food according to this omle, for by so doing he would
secure a healthy mind in a healthy body ; whereas, tvhen the
gratification of the palate is the chief p)oint attended to, the bodily
health is frequently lost thereby, at least it loses much of its
inward vigour, and consequently the mind also is affected, the state
of ivhich depends on that of the recipient bodily parts, just as
seeing depends on the state of the eye ; hence the madness of sup-
posing that cdl the delight of life, and what is commonly called
the summum bonum, consists in luxury and jyleasurable indid-
gences ; hence also come dullness in matters which require thought
and judgment, and shreuxlness in such as respect the body and the
luorld ; hereby is piroduced a likeness of man loith the brute
beast, with which such persons are not improperly compared.

8379. Their habitations were also shetvn me ; they are low,
and constructed of wood ; within they are coated over with bark
of a palish blue colour, the ivalls and ceiling being spotted with
small stars, to represent heaven ; for they are fond of thus pictur-
ing the visible heaven and stars, becmise they believe them to be
the abode of angels. They have also tents, which are rounded
above, and stretched out to a considerable length, spotted likewise
within toith little stars on a blue groimd. Info these they betake
themselves in the day, to prevent their faces being injured by the
heat of the sun ; for they preserve the face with the greatest care,
not considering it as the body. They are very attentive to the
construction and the cleanliness of these their tents : they cdso take
their meals in them.

8380. They are little concerned c(hout worldly things, for they
live together in families, and their wants are confined to food and

151

8381-8383.] EXODUS.

clothing ; everything else they regard as unconnected with useful-
ness, and their/ore as unnecessary. Their greatest care is given
to the education of their children, whom they love most tenderly.

8381. When the spirits of Jupiter were looking at the horses
of this earth, the horses appeared to me smaller than usual,
although they were tolerably strong and large; this was in con-
sequence of the idea of the spirits of that earth concerning the
horses there. They said, that they also had such horses, hut much
larger, and that they were wild, running loose in the forests, and
that when they come in sight, the inhabitants are terrified,
although they never suffer any harm from them ; they added, that
they are naturally afraid of horses. This led to a consideration
of the cause of their fear ; for, in the spiritual world a horse
rejyreseiits the iniellect formed from scientifics (nos. 2761-2763,
6534) ; and as they are afraid of cidtivating the intellect by
mea7is of sciences, hence comes the influx of fear. They pay no
attention to the scientifics of human learning, as luill be seen in
what follows.

8382. The spirits of Jupiter occasionally had emissaries or
subjects attendant on me for the sake of communication, for a
considerable length of time; hence I uns led to knoiv their
ncdural disposition, and that they differ totally from the spirits
of our earth : when they were attendant on me, they were often
i7)fested by the spirits of our earth ; but they pxiid little attention
to the infestation, only telling it to the society of their own
spirits, who sent them, and when they were telling it, they receded
a little from me.

8383. On a time also the evil spirits of our earth were per-
mitted to act by their evil arts, and to infest the spirits of Jupiter
that were attendant on me. The latter endured this for a consider-
able time, but at length confessed, that they could endure it no
longer; and said that they believed it impossible for worse spirits
to exist, for they ycrverted their imagination and their thought
in such a manner that they seemed to themselves as it were botind,
and that they could not be extricated thence but by Divijie aid,.
Whilst I was reading in the Word something concerning the
passion of our Saviour, certain European spirits infused dreadful
scandals, with the intent of seducing the spirits of Jupiter. In-
quiry was therefore made as to who they were, and what had been
their prof ession in the world, and it was found that some of them
had been preachers, not unlike those who call themselves of the
Society of the Lord, or Jesuits, and that at the time, by preaching
concerniiig the Lord's passion, they coidd move the vulgar to tears.
They were told that the cause of this ivas, that in the world there
ivas a difference between their thoughts and their vjoi'ds ; th^is
they entertained one opinion in their hearts, and p)rofessed another
with their lips ; but that now they are not cdloived to speak under
such disguise ; for 7vhen they become spirits, they arc compelled

152

CHAPTER XV. [8384-8386.

to speah in all respects as they thiiik. The spirits of Jupiter ex-
pressed the iitmost ccstonisliment at hearing of such disagreement
of the interiors ^ and exteriors with man, and that they were able
to think one thing and saij another, which to them was impossible.

8384. The spirits of Jupiter have a gentle manner of accosting
others, and are prudent in conversation, considering well ivhat
they say. This habit they contract from their life in the world;
for if they there act or speak anything contrary to order, they are
reduced by various methods to a state of rcpe7itance, and those
who are refractory are chastised.

8385. They observed in my thoughts an iriclination to publish
these things on our earth, and were unwilling that this shoidd be
done, because they are forbidden to ptcblish what is said to them
by their spirits. They were surprised that such things can be
published, merely by ivriting ; but they locre then informed con-
cerning the art of printing, also concerning the Word, and like-
wise concerning the doctrinals of the Church on our earth ; they
were also told that the Word and the doctrinals are thus extant
by publication, and are thereby learnt.

8386. The continuation concerning the spirits and inhabitants
of the planet Jupiter will be found at the end of the folloivinq
chapter.

153

EXODUS.

CHAPTER SIXTEENTH.

THE DOCTRINE OF CHARITY.

8387. Whoever wishes to be saved must confess his sins
and do the work of repentance.

8388. To confess sins is to know evils, to see them in
himself, to acknowledge them, to make himself guilty, and
to condemn himself on account of them : when this is done
before God, it constitutes the confession of sins.

8389. To do the work of repentance is, after he has thus con-
fessed his sins, and from a humble heart made supplication
for their remission, to desist from them, and to lead a new
life according to the precepts of faith.

8390. He that only acknowledges generally that he is a
sinner, and makes himself guilty of all evils, and does not
examine himself, that is, does not see his sins, he indeed
makes a confession, but not the confession of repentance, for
he lives afterwards as before.

8391. He that lives the life of faith, does the work of
repentance daily; for he reflects upon the evils which are
in him, acknowledges them, guards against them, and suppli-
cates the Lord for aid. For a man of himself is continually
falling; but he is continually raised by the Lord: he falls of
himself, when he thinks to will evil, and he is raised by the
Lord when he resists evil, and consequently does not do it.
Such is the state of all who are in good, but those who are
in evil are continually falling, and also are continually raised
by the Lord, but only so far as to prevent their falling into
the most grievous hell of all, whither of themselves they
are with every effort tending, and thus to restrain them to a
milder hell.

8392. The work of repentance is effectual when it is done
in a state of freedom, but not when it is done in a state of
compulsion. A state of compulsion is a state of sickness,
a state of spirits cast down from misfortune, a state of
imminent death, in a word, every state of fear which takes

154

CHAPTER XVI. [8393, 8394.

away the vise of sound reason. A wicked man in a state of
compulsion, promises repentance, and also does good ; but
when he comes into a state of freedom, he returns into his
former life of evil. The case is different with a good man,
such states being to him states of temptation in which he
conquers.

8393. Eepentance of the mouth and not of the life, is not
repentance; sins are not remitted by repentance of the mouth,
but by repentance of the life. Sins are continually being
remitted to man by the Lord, for He is Mercy itself; but his
sins still adhere to a man, however he may suppose they are
remitted, and they are only removed from him by a life accord-
ing to the precepts of faith ; so far as he lives according to
those precepts, so far his sins are removed, and so far as they
are removed, so far they are remitted. A man is withheld by
the Lord from evil, and is kept in good ; and he is so far
capable of being withheld from evil in the other life, as in the
life of tlie body he had resisted evil, and he is then so far
capable of being kept in good, as in the life of the body he had
done good from affection. Hence it may appear w^hat are the
nature and origin of the remission of sins. He who believes
that sins are remitted in any other way is much deceived.

8394. After a man has examined himself and acknowledged
his sins, and done the work of repentance, he must remain con-
stant in good all along to the end of life. If he afterwards
returns to his former evil life, and embraces it, he commits
profanation ; for he then conjoins evil with good : consequently
his latter state is worse than the former, according to the
Lord's words : " JUtcn the unclean spirit is gone out of a man,
he ivalketh through dry places, seeking rest, but doth oiotfindit.
Then he saith, I will return into my house, whence I came forth ;
and when he is come, and findeth it empty, and sicept, and
garnished for him., he then goeth and joineth to himself seven
other spirits worse than himself, and having entered in they divell
there ; and the latter things of the man become worse than the
first " (Matt. xii. 43-45).

CHAPTER XVI.

1. And they journeyed from Elim, and all the company
of the sons of Israel came to the wilderness of Sin, which is
between Elim and Sinai, on the fifteenth day of the second
month after their going forth from the land of Egypt.

2. And all the company of the sons of Israel murmured
against Moses and Aaron, in the wilderness.

3. And the sons of Israel said to them, Who W\\\ give ? we

155

EXODUS.

might have died by the hand of Jehovah in the land of Egypt,
when we sat by the flesh-jDot, when we did eat bread to the
full ; for ye have brought us forth to this wilderness, to kill
all this assembly with hunger.

4. And Jehovah said unto Moses, Behold I will cause it to
rain bread from heaven for you ; and the people shall go forth,
and shall gather the word of a day in its day, to the intent
that I may try them, whether they walk in My law or not.

5. And it shall come to pass on the sixth day, and let them
prepare what they have brought; and it shall be double of
what they gather day by day.

6. And Moses and Aaron said to all the sons of Israel, In
the evening then ye shall know that Jehovah hath brought
you forth out of the land of Egypt.

7. And in the morning then ye shall see the glory of
Jehovah, in His hearing your murmurings against Jehovah ;
and what are we, that ye murmur against us ?

8. And Moses said. In Jehovah's giving you in the evening
flesh to eat, and in the morning bread to the full ; in Jehovah's
hearing your murmurings, with which ye murmur against
Him ; what are we ? your murmurings are not against us,
but against Jehovah.

9. And Moses said to Aaron, Say to all the company of the
sons of Israel, Come near before Jehovah, for He hath heard
your murmurings.

10. And it came to pass that Aaron spake to all the
company of the sons of Israel, and they looked back to the
wilderness, and behold the glory of Jehovah was seen in the
cloud.

11. And Jehovah spake unto Moses, saying,

12. I have heard the murmurings of the sons of Israel:
speak to them, saying. In the evenings ye shall eat flesh, and
in the morning ye shall be satisfied with bread ; and ye shall
know that I Jehovah am your God.

13. And it came to pass in the evening, that quails came
up, and covered the camp ; and in the morning there was a
deposit of dew round about the camp.

14. And the deposit of dew went up, and behold upon the
faces of the wilderness a small round thing, small as the hoar-
frost on the earth.

15. And the sons of Israel saw it, and they said every man
to his brother, This is manna ; for they knew not what it
was ; and Moses said unto them, This is the bread which
Jehovah hath given you to eat.

16. This is the word which Jehovah commanded ; Gather
ye of it, every one according to the mouth of his eating, an
oraer for a head, according to the number of your souls ; take
ye every one for him that is in his tent.

ioG

CHAPTER XVI.

17. And the sons of Israel did so, and they gathered
according as they were many or few.

18. And they measnred with an omer, and it made nothing
over to the many, and tliere was not wanting to the few ;
they gathered every one according to the mouth of his eating.

19. And Moses said unto them, Let not any one leave a
remnant of it till tlie morning.

20. And they hearkened not to Moses ; and the men left a
remnant of it until the morning, and it bred worms, and became
putrid ; and Moses was angry with them.

21. And they gathered it morning by morning, every one
according to the mouth of his eating ; and the sun grew hot,
and it melted.

22. And it came to pass on the sixth day, they gathered
bread twofold, two omers for one ; and all the chiefs of the
assembly came and told Moses.

23. And he said to them. This is what Jehovah spake, It
is a rest, a holy Sabbath to Jehovah to-morrow : what ye
will bake, bake, and what ye will seethe, seethe ; and all the
overplus lay up for yourselves to be kept till the morning.

24. And they laid it up till the morning, as Moses com-
manded ; and it did not grow putrid, and there was not a
worm in it.

25. And Moses said, Eat it to-day, for to-day is a Sabbath
to Jehovah ; to-day ye shall not find it in the field.

26. Six days ye shall gather it, and on the seventh day is
the Sabbath ; on it there shall be none.

27. And it came to pass on the seventli day there went
out some of the people to gather, and they did not find.

28. And Jehovah said unto Moses, How long do ye refuse
to keep My precepts and My laws ?

29. See; because Jehovah hath given you the Sabbath,
therefore He giveth you on the sixth day the bread of two
days ; rest ye every one under himself ; let not any one go
forth from his place on the seventh day.

30. And the people rested on the seventli day.

31. And the house of Israel called the name thereof Manna ;
and it was like coriander seed, white ; and the taste of it was
like that of a cake in honey.

32. And Moses said, This is the word which Jehovah hath com-
manded, Fill an omer of it to be kept for your generations, to the
intent that they may see the bread with which I fed you in the
wilderness, when I brought you forth out of the land of Egypt.

33. And Moses said unto Aaron, Take an urn, and put therein
an omer full of manna, and lay it up before Jehovah, to be
kept for your generations.

34. As Jehovah commanded Moses, so Aaron laid it up
before the Testimony, to be kept.

157

8395-8397.] EXODUS.

35. And the sons of Israel did eat manna forty years, until
they came to a land inhabited ; they did eat manna until they
came to the border of the land of Canaan.

36. And an omer is the tenth part of an epliah.

THE CONTENTS.

8395. The subject treated of in the preceding chapter was
the second temptation of those who were of the spiritual Church,
which arose from their perceiving truth as undelightful. This
chapter in the internal sense treats of a third temptation, aris-
ing from there being a deficiency of good ; the lack of bread
and of flesh, at which the sons of Israel murmured, signifies a
deficiency of good. Consolation after temptation is signified
and described by the manna which they received, and by the
quails. Manna denotes spiritual good. That this was given
to them by the Lord continually, and without any care and aid
of theirs, is signified by their receiving the manna daily, and
by the worm breeding in it if they gathered more.

THE INTERNAL SENSE.

8396. Verse 1. And they journeyed from Elvm,and all the
company of the sons of Israel came to the wilderness of Sin,
which is hetiveen Elim and Sinai, on the fifteenth day of the
second month after their going forth from the land of Egypt.

And they journeyed from Elim, signifies what is successive.
And cdl the company of the sons of Israel came to the wilderness
of Si7i, signifies to another state of temptation. Which is
between Elim and Sinai, signifies what is continuous, and its
quality. On the fifteenth day of the second month, signifies state
respectively. Aifter their going forth from the land of Egypt,
signifies after their state when they were first delivered from
infestations.

8397. Verse 1. And they journeyed from Elim. That this
signifies what is successive, appears from the signification of
journeying, as denoting what is successive and continuous
(see nos. 4375, 4554, 4585, 5996, 8181, 8345) ; and from the
signification of Elim, as denoting a state of consolation after
temptation (see no. 8367); hence they journeyed from Elim sig-
nifies what is successive of life as to states of temptations ; for
those who are of the spiritual Church, when they undergo
temptations, are led from one temptation into another ; this
succession is what is here signified by journeying. Journeying

158

CHAPTER XYl. 1. [8398, 8399.

signifies what is successive of life, because in the other life
there are neither times nor spaces, but instead thereof states
(nos. 2625, 2837, 3356, 3387,4321, 4882, 5605,7381); con-
sequently motions do not signify motions, nor jourueyings
journeyings, but successive changes of states.

8398. And all the company of the sons of Israel came to the
wilderness of Sin : signifies to another state of temptation,
as appears from the signification of coming, as denoting a
station of what is successive wdiich is signified by journeying
(no. 8397) ; from the signification of the company of the sons of
Israel, as denoting those who are of the spiritual Church (see
no. 7843) ; from the signification of a ivildcrness, as denoting a
state of undergoing temptations (see no. 8098) ; and from the
signification of Sin, as denoting the quality of that state ; for
names include all the quality of the state of the thing treated
of, as has been abundantly shewn above. From the temptation
which is signified by murmuring on account of a deficiency of
bread and flesh, and from the consolation afterwards which is
signified by the manna and the quails, it may appear what Sin
signifies, namely, the good which is from trutli ; hence Sin, which
was a city of Egypt, from which the wilderness of Sin took its
name, in the opposite sense signifies the evil which is from
falsity, in Ezekiel : " I ivill pour forth My vyrath upon Sin, the
strength of Egypt, and I will cut off the multitude of JVo ; and I
will give fire in Egypt, Sin shall grieve Utterly, and No shall he
to he rent asunder, and Nophfor enemies daily. The young men
of Aven and Bi-Peseth shall fcdl hy the sword ; and they shall
go away into captiinty ; and in Tehaphnehes the day shall he
darkened, when I shall hreak there the yokes of Egypt" (xxx.
15-18). Those are here treated of who are in scientifics, and -
thence devise falsities from which come evils ; Egypt denotes
the Scientific ; Sin, the evil which is from falsity, and No, the
falsity from which comes evil. A deeper sense lies concealed
in this passage than what is apparent in the letter, as may be '
manifest to every one from this consideration alone, that the
Word is Divine, and unless there were a deeper sense in it,
there would scarcely be any intelligible sense, still less a sense
containing what is holy : hence it is plainly evident, that
names in the Word denote things, and that from them results
a general sense, which is worthy of the Word that is from
Jehovah. Whoever acknowledges the Word to be Divine,
assuredly cannot deny this, if he will only think from reason,
or form conclusions from an understanding in any degree
enlightened.

8399. That, which is hetween Elim and Sinai, signifies what
is continuous and its quality, appears from the signification of
Elim, and of Sinai, from which it is plain M'hat this intermediate
signifies ; for Elim, from the fountains and palms which were

159

8400-8402.] EXODUS.

there, signifies the truth and good of consolation after tempta-
tion (see the last verse of the preceding chapter) ; and Sinai,
from the law which was promulgated there, signifies good and
the truth therefrom ; hence what is continuous and its quality,
which is signified by Sin, is the good which is from truth.
The good which is from truth, is that good which the spiritual
man has before regeneration ; for he then does good from
truth, that is, because it is so commanded, consequently from
obedience ; but the good from which truth originates, is that
good which the spiritual man has after regeneration ; for he
then does good from affection. The former good is signified
by Sin, the latter by Sinai.

8400. On the fifteenth day of the second month, signifies state
respectively, as appears from the signification of the number
fifteen, of a day, and of a month : a month signifies the end of a
former state, and the beginning of a following one, thus a new
state (no. 3814) ; a day signifies state in general (nos. 23, 487,
488, 493, 893, 2788, 3462,\3785, 4850, 7680) ; and tM fifteenth
signifies what is new, for fourteen, or two weeks, signifies an
entire period, or a state from its beginning to its end (nos.
728, 2044, 3845); \\^\\z% fifteen signifies what is new, in the
present case what is new of life, which is signified by the
manna they received from heaven ; for manna denotes the good
of truth, which is the life of the spiritual man ; for the signifi-
cation of fifteen is similar to that of eiyht, as the eighth day is
the first of a following week ; that the eighth denotes every
beginning, thus what is new distinct from what was before, see
nos. 2044, 2866 ; and that all numbers in the Word signify
things, see nos. 482, 487, 575, 647, 648, 755, 813, 1963, 1988,
2075, 2252, 3252, 4264, 4495, 4670, 5265, 6175.

8401. That, after their going forth from the land of Egyi^t,
signifies after their state when they were first delivered from
infestations, appears from the signification of to go forth and to
be brought forth, as denoting to be delivered, see frequently
above ; and from the signification of the land of Egypt, as
denoting infestations from those wlio are in evil and the falsities
from it (see no. 7278).

8402. Verses 2, 3. And all the company of the sons of
Israel murmured against Moses and Aaron, in the wilderness.
And the sons of Israel said to them. Who will give ? we might
have died by the hand of Jehovah in the land of Egypt, when we
sat by the flesh-pot, when we did cat bread to the full ; for ye
have brought us forth to this ^vildcrness, to kill all this assembly
with Imnger.

And all the company of the sons of Israel murmured, signifies

a feeling of pain and complaint thence arising by reason of

the grievousness of temptation. Against Moses and Aaron,

signifies Truth Divine. In the wilderness, signifies a state of

160

CHAPTER XVI. 2. [S403, 8404.

temptation. And the sons of Israel said to them, sifjnities
thought from anxiety. WIio ivill give? we viight have died, hy
the hand of Jehovah in the land of Egypt, signifies that it would
liave been better had they been left by the Lord when they
were in a state of infestations. When we sat hy the Jicsli-pot,
signifies a life according to their pleasure, and such as they
lusted after. When tve did eat bread to the fall, signifies that
thus they enjoyed the good of pleasures as much as they
tlesired. For ye have hronght us forth, signifies after they were
delivered. To this wilderness, signifies a state of temptations.
To kill all this asscrrUy with hunger, signifies that they were
expiring from a deficiency of delight and of good.

8403. Verse 2. And all the eomyany of the sons of Israel
murmured. This signifies insensibility and complaint on
account of the grievousness of temptation, as appears from the
signification of murmuring, as denoting insensibility from the
bitterness of temptation, and also complaint (see no. 8351) ;
the company of the sons of Israel are those who are of the
spiritual Church (as above, no. 8398). A third temptation is here
treated of, which is on account of a deficiency of delight and of
good, and this temptation succeeds in series to the former,
which was on account of a deficiency of truth. Those who have :
not been taught concerning man's regeneration, maintain that a
man can be regenerated without temptation, and some that he
is regenerated when he has undergone one temptation ; but it
should be known, that no one is regenerated without temptation,
and that many temptations follow in succession ; this happens
because the object of regeneration is, that the life of the old
man may die, and the new or heavenly life may be implanted :
hence it may appear, that at all events there must be a conflict ;
for the life of the old man resists, and is unwilling to be extin-
guished, and the life of the new man cannot enter, except where
that of the old has been extinguished ; hence it is evident, that
there is a violent conflict on both sides, because it is for very
life. Whoever thinks from an enlightened rationality, may i
hence see and perceive, that a man cannot be regenerated
without conflict, that is, without spiritual temptation ; and
farther, that he is not regenerated by one temptation, Init by
many ; for there are very many kinds of evil which constituted
the delight of the former, that is, of the old life. All those evils
cannot be subdued all at once and altogether, for they obstin-
ately cleave to him, as they had been rooted in his progenitors
from many past ages, and hence are innate in the man, and
have been confirmed by his own actual evils from infancy : all
those evils are diametrically opposite to the heavenly good
which is to be implanted and to make his new life.

8404. Against Moses and Aaron. This signifies Divine Truth,
as appears from the representation of Moses, as denoting Divine

VOL. X. L 161

8405-8408.] EXODUS.

Truth proceeding immediately from the Lord, thus internal
truth ; and from the representation of Aaron, as denoting truth
proceeding mediately from the Lord, thus external truth (see
nos. 7009, 7089, 7382).

8405. That, vn the wilderness, signifies a state of temptation,
appears from the signification of a wilderness, as denoting a
state of undergoing temptations (see nos. 6828, 8098).

8406. Verse 3. And the sons of Israel said to them. This
signifies thought from anxiety, as appears from the signification
of saying, when it is concerning the things which affect the
mind, as denoting thought (so also at nos. 3395, 7094, 7244,
7937) ; it evidently arises from anxiety, because it is during
temptation.

8407. Who ivill give ? we might have died hy the hand of
Jehovah in the land of Egypt. This signifies that it would have
been better had they been left by the Lord when they were in
a state of infestations, as appears from the signification of %vho
will give ? as denoting that it would have been better or pre-
ferable ; from the signification of to have died hy the hand of
Jehovah, as denoting that they were left by the Lord ; to have
died, in the spiritual sense, signifies to be in evils and the
falsities therefrom, consequently in a state of condemnation
(see nos. 5407, 6119, 7494); and when it is said to die hy the
hand of Jehovah, it denotes to be left by the Lord, for tliose
who are left by Him, that is, who leave Him, rush into evils
and the falsities therefrom, and thereby into a state of con-
demnation— that Jehovah in the Word is the Lord, has been
frequently shewn before ; and from the signification of the land
of Egypt, as denoting a state of infestation (see above, no. 8401).
Those who were of the spiritual Church, who are represented
by the sons of Israel, belbre they were delivered by the Lord,
were infested by those who were in falsities from evil, who
are represented by Pharaoh and the Egyptians (as may be
seen at nos. 6854, 6914, 7474, 7828, 7932, 8018, 8099, 8159,
8321).

8408. When we sat hy the flesh-pot, signifies a life according
to their pleasure, and such as they lusted after. This appears
from the signification of a piot, as denoting that which contains
good, and in the opposite sense that which contains evil (of
which we shall speak presently) ; and from the signification of
flesh, as denoting a heavenly proprium, thus good, and in the
opposite sense man's own proprium, thus evil (of which also
we shall speak presently) ; and as flesh signifies the proprium,
so to sit at the flesh-pot signifies a life according to pleasure,
and such as is lusted after, for this life is the life of the proprium.
The reason why a pot denotes that which contains good, and in
the opposite sense that which contains evil, is, because the
flesh which is boiled in it, signifies good, and in the opposite

162

CHAPTER XVI. 3. [8408.

sense, evil. As a fot has this signification, therefore it also
signifies man's Corporeal or Natural, because these are the
containants of good or evil ; hence in a general sense it signifies
a man, and in a still more general sense a people or a city, and
in such case /?^67i signifies the good or evil therein; as in Ezekiel :
" The, men who think iniquity, and consult the counsel of wicked-
ness in this city, saying, It is not near ; it is the pot itself, we the
flesh ; wherefore thus said the Lord Jehovih, Your slain, ivhoni ye
have set in the midst thereof, these are the flesh, hut itself is the pot "
(xi. 2, 3, 7) ; where ajwt denotes the city or the people there, and
Jlesh denotes evil, for the slain, who are called flesh, are those
with wdiom good and truth have been extinguished (see no.
4503). Again: " Utter a 2M?Y(hle against the house of rebellion, 2
and say to them. Thus saith the Lord Jehovih, Set on a p)ot, set it
on, and also pour the pieces into it, every good piece, the thigh and
the shoulder ; fill it with the choice of the hones. The Lord Jehovih
said. Woe to the city of hloods, to the pot, whose scum is in it,
and ivhose scum hath not gone forth out of it " (xxiv. 3, 4, 6) ;
where a pot denotes a city or the people there, in which is the
evil of the profanation of good ; the good, whicli is the flesh
there, is the thigh and the shoulder ; the evil is the scum there-
from ; the profanation of good is the scum remaining ; therefore
also it is called the city of hloods. In Jeremiah : " Jehovah said 3
to Jeremiah, What seest thou ? I said, I see a pot hlown %ipon,
whose face is towards the north : then said Jehovah, From the
north shall evil he opened upon all the inhabitants of the earth "
(i. 13, 14) ; where a^jot hloivn upon denotes a people seized upon
by falsities ; the north denotes man's Sensual and Corporeal, from
which evil springs forth. In this passage the end of the Church
is treated of, when the External, consequently the Sensual
and Corporeal, and therewith falsity and evil, bear rule ; for
the Lord's Church goes successively from internal to external,
and then ceases. In Zechariah : " In that day there shall he 4
on the hells of the horses, holiness to Jehovah ; and the pots in
the house of Jehovah shall he like howls hefore the altar : and
every pot in Jerusalem and in Judah shall he holiness to Jehovah
Zehaoth ; and all that sacrifice shall come, and shall take of them,
and shall hoil therein " (xiv. 20, 21). This treats of the salvation
of the faithful ; the faithful are the pots, so called from tlie
reception of good from the Lord ; hence the pot is called holi-
ness to Jehovah; the hells of the horses, upon which there is
holiness, denotes the truths corresponding to good. As pots are
recipients and containants of good, therefore they with the rest
of the vessels of the altar were made ofhrass (Exod. xxxviii. 3) ;
for hrass signifies natural good (see nos. 425, 1551). A p)ot 5
also signifies doctrine, in consequence of its containing the good
and truth of the Church : doctrine is signified by the pot, in
which, at the command of Elisha, pottage was boiled for the

163

8409.] EXODUS.

sons of the prophets, and concerning which it is thus written in
the second book of the Kings : " Elisha returned to Gilgal, when
there was a famine in the land, when the sons of the 2^'t'ophcts
were sitting hcfore him : he said to his servant, Set on a great
pot, and hoil pottage for the sons of the prophets. One went forth
into the field to gather herbs, and found a vine of the field, and
gathered from it wild gourds of the field, and shred them into
the pot of pottage. When they were eating of the pottage, they
cried out, Tliere is death in the pot, 0 man of God. But he said,
that they should take fine fiour, which he cast into the pot: and
he said, Pour out for the peopile, and let them eat: then there was
no evil thing in the piot" (iv. 38-42). It is to be observed, that
all Divine miracles involve such things as are of the Lord's
kingdom and Church (nos. 7337, 8364), and that Elisha re-
presents the Word of the Lord (no. 2762), and prophets the
doctrines from it (nos. 2534, 7269) ; hence it is evident what
this miracle represented for the Church, namely, that the
falsified good of the Church becomes good by means of truth
from the Word ; the famine denotes the deficiency of the know-
ledges of truth and good; the p)ot diQuotQii doctrine; the plottage,
the good of the external rituals of the Jewish Church ; tlie wild
gourds from the vine of the field denotes falsification; the fine
fiour denotes truth from the Word (no. 2177), whereby that
falsified thing, which is death in the pot, becomes good. The
reason why pots signify the containants of good is, because they
were useful vessels, in which food was prepared, and food and
all kinds of it signify such things as nourish the soul, thus the
affections of good and truth (see nos. 681, 1480, 3114, 4792,
5147, 5293, 5340, 5342, 5576, 5915).

8409. That flesh signifies tlie proprium in each sense ; in
the supreme sense the Lord's Divine proprium, which is His
Divine Human, thus the good of His love towards the whole
human race ; hence flesh, in the sense which respects man,
denotes the proprium vivified by the Lord's proprium, that
is, the Lord's proprium with man, thus the good of love to
Him (concerning the signification of flesh in this sense, see
nos. 3813, 7850) ; but, in the opposite sense, flesh denotes man's
proprium, thus the evil of self-love, and hence the lusts or
concupiscences of that love (nos. 999, 3813) ; man's own
propruim is nothing but evil (see nos. 210, 215, 694, 874-876,
987, 1023, 1044, 1047, 3812, 5660, 5786). Flesh denotes man's
proprium, thus evil of every kind, as is further apparent from
the following passages. In Isaiah : " I will feed thine ojrpressors
with their flesh, and they shall he drnnhen with their Hood as
with new wine " (xUx. 26) ; where to feed with flesh denotes
2 to gorge with their own evil. In Jeremiah : " Cursed is the
man (vir) tliat trusteth in man (homo), and maketh flesh his
arm, but his heart departeth from Jehovah " (xvii. 5) ; where to
164

CHAPTER XVI. 3. [8409.

make flesh his arm denotes to confide in his own power; hence
to cat the flesh of his arm denotes to confide in himself (Isa. ix.
20). In Isaiah : " The Egyptian is a man and not God, and
his horses are flesh and not spirit" (xxxi. 3); the horses of the
Egyptian denote scientifics from the intellectual part perverted
(no. ijVlb) ,fles]i denotinf^- what is dead, spirit wduit is alive ; hence
the sonsof Egupt are said to be "great of flesh" (Ezek. xvi. 26) :
what is dead is so called from evil, for spiritual death comes
from evil ; and what is alive is so called from good, for spiritual
life comes from good. H^wce flesh and spirit in the Word are 3
opposed to each otlier ; as in John : " That which is lorn of the
flesh is flesh, and that which is horn of the spirit is spirit" (iii.
6). Again : " It is the spirit that quicJccneth, the flesh profiteth
nothing. The words which I speak unto you, are spirit and are
life" (vi. 63). In the book of Genesis: "Jehovah said, My
spirit shall not reprove man for ever, because that he is flesh "
(vi. 3) ; where flesh denotes man's proprium. In like manner
in Matthew : " Jesus said, Blessed art thou, Simon, son of Jona ;
for fl.esh and blood hath not revealed it, but My Father icho is in
the heavens" (xvi. 17). And in John: "As many as received,
to them gave He poiver, that they might be the sons of God, to
them that believe in His name, who were born not of bloods, o?'
of the will of the flesh, or of the vAll of man, but of God" (i. 12,
13). The loill of the flesh denotes the voluntary proprium ; the
will of man, the intellectual proprium ; the sons of God, the
regenerate ; and those who are regenerated are all vivified by
the Lord's proprium, which is the Lord's fiesh and body, and
is Divine Good itself. As flesh in the opposite sense denotes 4
man's proprium, thus evil, it also denotes lust ; for the life of
the flesh, which is the proper life of the body, is nothing but
the pleasure of the senses, the delight of the appetites, and
lust ; that flesh denotes lust appears from the following passage
in Moses : " The rabble that loas in the midst of the people, lusted
a lust ; whence the sons of Israel wept again, and said. Who will
feed us ivith flesh ? Now our soul is dry ; there is nothing which
our eyes \_may look to] but manna. And Jehovah said to Moses,
Thou shalt say to the p)eop)le, Sanctify yourselves on the morrow,
that ye may eat flesh ; for ye have wept in the cars of Jehovah,
saying, Who shall feed ?(s with flesh ? for it was better for us in
• Egypt. Jehovah will give you flesh to eat ; for a month of days,
until it come out from your nose, and be loathsome, to you. The
flesh was yet between their teeth, before it was swallowed,
when the anger of Jehovah burned against the people, and
Jehovah smote the people with a very great plague; whence
he called the name of that place, The sepulchres of lust,
because there they buried the p)Coplc that lusted" (Num. xi.
4, 6, 18, 20, 33, 34). From these passages it is now evident,
that to sit by the flesh-iwt in the land of Egypt, signifies a life

165

8410-8413.] EXODUS.

according to their pleasure, and such as they histed after, thus
the life of the proprium.

8410. When we did eat bread to the fidl, signifies that thus
they enjoyed the good of pleasures as much as they desired.
This appears from the signification of eating, as denoting
appropriation (see nos. 3168, 3513, 3596, 4745), and also
enjoyment (no. 7849); from the signification of bread, as
denoting the good of heavenly life, and in the opposite sense
the good of natural life separate from the heavenly, thus the
good of pleasures : for in the spiritual sense bread means that
which chiefly nourishes the soul and preserves its spiritual
life ; and this is the good of love, as is manifest from the life
of heaven, which consists solely of that good ; but in the
opposite sense, bread means that which chiefly nourishes those
who are in hell, and sustains their life ; and this is the evil of
the love of self and the world, as appears from the life of hell,
which consists solely therein ; that evil to them is good,
nothing being more delightful and sweeter to them ; this is
here meant by the good of pleasures ; and from the significa-
tion of to the full, as denoting as much as tliey desired ; for the
will is what is filled with good with the good, and with evil
with the wicked.

8411. For ye have brought us forth, signifies after they were
delivered. This appears from the signification of bringiiig forth,
here from the land of Egypt, as denoting to deliver, namely,
from a state of infestations.

8412. That, to this wilderness, signifies a state of tempta-
tions, appears from the signification of a wilderness, as denot-
ing a state of undergoing temptations (see no. 8098).

8413. To kill all this assembly tvith hunger. That this sig-
nifies that they were expiring from a deficiency of delight and
of good, appears from the signification of to kill, as denoting to
deprive of life, in this case, of the life which is from delight
and from good, for in these a man's life consists (see nos. 3607,
6767) ; from the signification of an assembly, as denoting those
who are of the spiritual Cliurch (see no. 7843) ; and from the
signification of hunger, as denoting a deficiency of good (see no.
5893), in this case, of the good of pleasures, which is signified
by bread (no. 8410) ; for when that which nourishes spiritual
life, or the life of the spirit, is taken away, then hunger ensues.

2 We will briefly explain how this is. When the good of charity,
which constitutes spiritual life, is to be implanted, then the
delight of pleasures, which had constituted natural life, is
removed ; and when this delight is removed, the man comes
into temptation ; for he believes, if he be deprived of the
delight of pleasures, that he is deprived of all life, for his
natural life consists in that delight, which he calls good ; but
he does not know, that when this [principle] of life is removed,
166

CHAPTER XVI. 4. [8414-8416.

the Lord implants in its place spiritual delight and good ; it
is this good which is signified by manna; the former good
or delight is meant by the flesh and bread in the land of
Egypt ; and the want of it by hunger. But it is fitly to be 3
observed, that the man who is regenerated is not deprived of
the delight of the pleasures of the body and of the mind
{animus) ; for this delight he fully enjoys after regeneration,
even more fully than before, but in an opposite manner ; before
regeneration it was the delight of pleasures that constituted all
his life, but after regeneration it is the good of charity, and
then the delight of pleasures serves for a means and an
ultimate plane, in which spiritual good with its happiness and
blessedness terminates : when therefore the order is to be
inverted, the former delight of pleasures ceases and becomes as
nothing, and a new delight from a spiritual origin is implanted
in its place.

8414. Verses 4, 5. And Jehovah said unto Moses, Behold I
will cause it to rain for you hread from heaven, and the people
shall go forth, and shall gather the word of a day in its day, to
the intent that I may try them, whether they walk in My laiu or
not. And it shall he on the sixth day, and let them fre-pare tohat
they have brought ; and it shcdl he the double of what they gather
day by day.

And Jehovah said to Moses, signifies consolation from the
Lord. Behold I luill eause it to rain for you bread from heaven,
signifies that heavenly good flows in. And the people shall go
forth, signifies the life tlierefrom. And shall gather the word of a
day in its day, signifies continually according to necessity. To
the intent that I may try them, signifies that it will consequently
l)e for exploration. Whether they tvalk in My lata or not, signi-
fies whether they can live the life of truth and good. And it
shall be on the sixth day, signifies at the end of every state.
And let them prepare what they have brought, signifies the
arrangement of the goods appropriated. And it shall be the
double of what they gather day by day, signifies that they are
to be conjoined.

8415. Verse 4. And Jehovah said unto Moses. That this
signifies consolation from the Lord, appears from what follows ;
for the thhigs which Jehovah said, relate to consolation after
temptation ; after temptations there is consolation (see nos.
8367, 8370).

8416. Behold Twill ccmse it to rain for you bread from heaven.
That this signifies that heavenly good flows in, appears from
the signification of to rain, as denoting blessing (see no. 2445) ;
the reason why to rain denotes blessing is, because rain de-
scends from heaven, and causes the fertility of the earth, as
the Divine Good and Truth descend from heaven with man,
and cause blessing ; hence it may appear that, in the proximate

167

8417-8420.] EXODUS.

sense, to rain signifies to flow in, for all good flows in from
the Divine ; and from the signification of bread, as denoting
heavenly good, of which we shall speak in what follows.

8417. And the ycople shall go forth. This signifies the life
therefrom, as appears from the signification of to qo, as denoting
life (see nos. 1293, 3335, 4882, 5493, 5G05), in like manner, to
go forth in the present passage, which is to go to gather manna.
Concerning the signification of to go, as denoting life, see also
no. 8420.

8418. And shall gather the word of a day in its day. This
signifies continually according to necessity, as appears from
the signification of gathering, as denoting to receive, for when
to rain signifies the influx of good from the Divine, then
gathering signifies reception, for they correspond to each other ;
from the signification of a word, as denoting the thing of which
it is said, here bread or manna from heaven ; and from the
signification of a day in its day, as denoting continually accord-
ing to necessity : it denotes continually because they receive
daily, daily denoting continually (see no. 2838) ; and it denotes
according to necessity because they were to gather daily as much
as they wanted, and no more, namely, for every one an omer.

8419. To the intent that I may try them. This signifies that
it will consequently be for exploration, as appears from the
signification of trying, as here denoting to explore, for it is then
said, whether they walk in My laiv or not.

8420. That, whether they walk in My law or not, signifies
whether they can live the life of truth and good, appears from
the signification of walking, as denoting to live (see nos. 519,
1794) ; and from the signification of the law, as denoting the
Word (see nos. 2606, 3382, 6752), and because it denotes the
Word it denotes Divine Truth (no. 7463), thus also the doctrine
of good and truth ; hence to ivcdk in the lavj of Jehovah signifies
to live the life of truth and good according to doctrine. That
to ivalk in the law denotes to live according to the law, is well
known to every one, because it is common to say so ; hence it
may appear, that to walk denotes to live, and also that in the
very expression to iva.lk there is the signification of the spiritual
sense, just as in very many others. This arises entirely from
the influx of the spiritual world into the ideas, and thus into
the expressions, of thought ; for, without that influx, who would
ever speak of walking instead of living, as of walking in the
law, in the statutes, in the precepts, in the fear of God : the
case is similar with to go, as denoting to live (see just above,
no. 8417), also with journeying, advancing, and wandering.
These expressions denote to live, because in the spiritual
world there are no spaces, but instead thereof states of life
(see nos. 2625, 2684, 2837, 3356, 3387, 4321, 4882, 5605,
7381).

168

CHAPTER XVI. 5. [8421-8423.

8421. Verse 5. And it shall he on the sixth day. That this
signifies at the end of every state, appears from the significa-
tion of a day, as denoting a state (see nos. 23, 487, 488, 493,
2788, 3462, 3785, 4850, 7680) ; and from the signification of
the sixth as denoting the end of a state : the reason why the
sixth day denotes the end of a state is because seven days, or
a week, signify an entire period or a full state (see nos. 2044,
3845, 6508), whence the day preceding the seventh, or tlie
sixth day, signifies the end of that state ; and the day following,
or the eighth, signifies the beginning of the same state (nos.
2044, 8400).

8422. And Id them 'prepare what they have hrought, signifies
the arrangement of the goods appropriated, as appears from
the signification of preparing, when it is said of goods appro-
priated, as denoting arrangement ; and from the signification
of ivhat they have hrought, when it means manna, which signi-
fies good, as denoting the goods which are appropriated : the
gathering of manna every day signifies the reception of good,
and the eating of it its appropriation ; hence to prejmre what
they have hrought signifies the arrangement of the goods appro-
priated. This arrangement is effected by the Lord at tlie end
of every state, which is signified by the sixth day ; after that
arrangement there is conjunction, which is signified by the
seventh day.

8423. And it shall he the douhle of ivhat they gather day hy
day. This signifies that they are to be conjoined, as appears
from the signification of to he douhle, as denoting to be con-
joined; douhle signifies to be conjoined, because two denote
conjunction (see nos. 1686, 3519, 5194) ; from the signification
of to gather, as denoting to receive (as above, no. 8418) ; and
from the signification of day hy day, or each day, as denoting
continually (as also above, no. 8418). Why two denote con-
junction is, because there are two things to which all things
in the universe have relation, namely, good and truth, or what
is the same, love and faith ; for good is of love, and truth is of
faith : hence also there are two things with man which con-
stitute his life, namely, will and understanding ; his will being
formed to receive good or love, and his understanding to receive
truth or faith. The conjunction of these two is called a
marriage ; for being joined together they are circumstanced
exactly like conjugial partners, mutually loving each other,
conceiving and bringing forth, whence their offspring is called
fruit : from these considerations it is now evident why two
or douhle signify conjunction ; for without the conjunction of
those two it is impossible for anything to be born or produced.
I am permitted to add, that from these considerations it may
plainly appear, that faith without love or charity cannot produce
fruit ; but that fruit will be produced from both conjoined.

169

8424-8426.] EXODUS.

8424. Verses 6-8. A^id Moses and Aaron said to all the
sons of Israel, In the evening then ye shcdl knoio that Jehovah
hath brought you forth out of the land of Egyj^t. And in the
morning then ye shall see the glory of Jehovah, in His hearing
your murmurings against Jehovah ; and what are we, that ye
murmur against us ? And Moses said, In Jehovah's giving you
in the evening flesh to eat, and in the morning bread to the full ;
in Jehovah's hearing your murmurings, ivith which ye murmur
against Him ; what are we ? your murmurings are not against
us, but against Jehovah.

And^ Moses and Aaron said to all the sons of Israel, signi^es
information from Divine Truth. In the evening then ye shall
know that Jehovah hath brought you forth out of the land of
Egypt, signifies that at the end of the former state there shall
be a revelation that they are delivered. And in the morning
then ye shall see the glory of Jehovah, signifies that in the
beginning of a new state the Lord's Coming will take place.
In His hearing your murmurings, signifies that complaints
were about to cease. Against Jehovah ; and what are we, that
ye murmur against us? signifies that the complaints were
against the Divine, and not against those who represented it.
And Moses said, signifies information. In Jehovah's giving you
in the evening flesh to cat, signifies that in the end of the state
good will be appropriated with delight. And in the morning
bread to the full, signifies that in the beginning of a new state
they will have as much good as they can receive. In Jehovah's
hearing your miLrinurings, signifies that their complaints were
about to cease. With which ye murnmir against Him, signifies
that they were against the Divine. What are we ? your mur-
murings are not against us, signifies that they were not against
those who represented the Divine. But against Jehovah,
signifies that hereafter they should take heed to themselves.

8425. Verse 6. And Moses and Aaron said to all the so7is of
Israel: signifies information from Divine Truth, as appears
from the signification of to say, when concerning the things
which are commanded by Jehovah to those who are of the
spiritual Church, as denoting information (see also nos. 7769,
7793, 7825, 8041) ; from the representation of Moses and
Aaron, as denoting Divine Truth, 3Ioscs internal, and Aaron
external (see nos. 7009, 7089, 7382) ; and from the representa-
tion of the sons of Israel, as denoting those who are of the
spiritual Church (see nos. 6426, 6637, 6862, 6868, 7035, 7062,
7198, 7201, 7215, 7223).

8426. In the evening then ye shcdl know that Jehovah hath
brought yo^t forth out of the land of Egypt. That this signifies
that in the end of the former state there shall be a revelation
that they are delivered, appears from the signification of the
everving, as denoting the end of a former state, of which we

170

CHAPTER XVI. 7. [8427.

shall speak presently ; from the signification of to Icnow, as
denoting to be revealed, for that which Jehovah makes known
is called a revelation ; and from the signification of to hring
forth, as denoting to deliver, as has been said frequently before,
in the present case from infestations, which are signified by
the land of Egypt (no. 7278). In the evening denotes the end 2
of a former state, because the changes of state in the other
life are like the times of the day in the world, namely, like
morning, noon, evening, and night or twilight, and again
morning. It should be known that in the spiritual world there
are continual changes of state, and that all who are there pass
through them. The reason is, that they may be continually
perfecting ; for without changes of states, or without various
things continually succeeding each other in order, those who
are there would not be perfected : the changes of states which
succeed each other in order like the times of the day and
the year, never return exactly the same, but are varied. The
beginning of every state corresponds to morning on the earth,
and also in the Word is sometimes meant by morning; but
the end of every state corresponds to evening, and also in the
Word is sometimes called evening. When it is morning, then
they are in love ; when it is noon, then they are in light or in
trutli ; but when it is evening, they are then in obscurity as
to truths, and in the delight of natural love ; it is this delight
that is signified by the quails which they received in the
evening, and good that is signified by the manna which
they received every morning. From these considerations it 3
may appear what evening signifies, namely, the end of the state
of the thing treated of ; hence also the end of the state of the
Church : but see what has been before shewn concerning the
signification of the evening, that in the other life there are
successions of states, as in the world there are successions of
times (nos. 5672, 5962, 6110) ; the evening denotes the end of
a former Church, and the morning the beginning of a new one
(nos. 2323, 7844) ; hence the evening and the morning denote
the Lord's Coming (no. 7844): in heaven there are evening
and twilight before morning, but not night, which is in hell
(no. 6110).

8427. Verse 7. And in the morning then ye. shall see the
glory of Jehovah. This signifies that in the beginning of a new
state the Lord's Coming will take place, as appears from the
signification of the morriing, as denoting the beginning of a
new state (see just above, no. 8426) ; and from the significa-
tion of the glory of Jehovah, as denoting His presence and
coming. Glory denotes the Lord's presence and coming,
because, in the highest sense, glory is the Divine Truth which
proceeds from the Lord, and the Divine Truth appears before
the eyes of the angels as light and brightness from the Sun

171

8427.] EXODUS.

which is the Lord ; glory is the Divine Truth proceeding from
the Lord (see nos. 5922, 8267) ; and it is iutelKgence and
wisdom which are from the Divine Truth (no, 4809) ; and
hence the internal sense of the Word, for that sense is the

2 Divine Truth in glory (no. 5922). It is said, that in the
morning they should see the glory of Jehovah, because the
rising of the sun and the light therefrom, wliich in heaven
enlightens the angelic sight both external and internal, con-
sequently the presence and coming of the Lord, who in heaven
is the sun, correspond to the time of morning on earth, and
are here signified by the morning; the light from that
sun, then, which is the Divine Truth proceeding from the
Lord, thus the Lord, is glory. Hence it is evident, that glory
signifies the Lord's presence and coming: that these are glory,
appears also from several passages in the Word, as in Moses :
" A cloud covered the mountain ; and the glory of Jehovah abode
upon mount Sinai; and the cloud covered it six days. The
aipipearance of the glory of Jehovah was like devouring fire on the
top of tlte mountain hcforc the eyes of the sons of Israel " (Exod.
xxiv. 15-18); it is evident that the presence of Jehovah, that
is, of the Lord, appearing like a cloud and like fire upon the
mountain, is here called the glory of Jehovah. Again : " A
cloud covered the tent of the assembly, and the glory of Jehovah
filled the tabernacle ; and Moses coidd 7iot enter into the tent of
the assembly, because the cloud, abode upon it, and the glory of
Jehovah filled the tabernacle" (Exod. xl. 34,35); here also tlie

3 Lord's presence appearing as a cloud is called glory. Again :
" Moses and Aaron went into the tent of the assembly, and they
vjent forth and blessed the peojjle ; then the glory of Jehovah
appeared toivards all the peojjle" (Lev. ix. 23). Again: "The
glory of Jehovah apj^earcd in the tent of the assembly before all
the S071S of Israel " (Num, xiv. 10, so also in chapter xvi. 19 ;
XX, 6). In the first book of the Kings: " The cloud filled the
house of Jehovah, so that the priests coidd not stand to minister
because of the cloud ; for the glory of Jehovah filled the house
of Jehovah" (viii. 10, 11). In John: " The temple was filled
with smoke from the glory of God and His poiuer, so that no one
could enter into the temple " (Apoc. xv, 8). Again : " He shewed
me agreed city, the holy Jcruscdem, coming down out of heaven from
God, having the glory of God. The city hath no need of the sun,
nor of the moon, to shine in it ; the glory of God doth enlighten
it, and the Lamh is the light thereof" (Apoc. xxi. 10, 11, 23);
where the glory of God plainly denotes light from the Lord,
which is the Divine Truth proceeding from Him, thus the
Lord's presence ; for the Lord is present in the truth which is

4 from Him. That the glory of Jehovah denotes His presence,
appears further from JNIoses : " Moses said to Jehovah, Shew me,
I pray, Thy glory. To who7n He said, I will cause everything

172

CHAPTER XVI. 7. [8428.

good to jmss before thee; and when My glory shall 2^((ss by, it
shall come to pass that I will put thee into a hole of a roek, and,
I will cover My hand over thee, until I shed I have passed by ; but
where I shall remove My hand, thou shalt see My back parts;
and My faces shall not be seen" (Exod. xxxiii. 18, to the end):
here also the glory of Jehovah plainly denotes His presence.
In Matthew : " The disciples said to Jesus, Tell us what is the
sign of Thy coming. Jesus said, Then shcdl ap)p)ear the sign of
the Son of man, and they shcdl see the Son of man coming in the
clouds of heaven vjith power and glory " (xxiv. 3, 30). This
passage treats of the last time of the former Churcli and of
the first of the new ; the Son of man denoting the Divine
Truth proceeding from the Lord ; the clouds of heaven, the
Word in the sense of the letter ; poiuer and glory, the internal
sense, thus the Divine Truth which shall then appear; the
Lord's Coming denotes the acknowledgment of Divine Truth
hy those who are of the new Church, and its denial by those
who are of the old Church (see no. 4060 at the end). That
the Lord as to Divine Truth is glory, appears from Isaiah :
" The voice of one crying in the wilderness, Prepare ye the way
of Jehovah. The glory of Jehovah shcdl be 1'evecded, and all
flesh shcdl sec it together " (xl. 3, 5) ; speaking of the Lord, who
is glory. In John : "The Word was made flesh, and dwelt ivith
us ; and we saio His glory, the glory as of the only-begotten of the
Fcdher,full of grace and truth" (i. 14). Again : " These things
said Isaiah, when he saw His glory and spake of Him " (xii.
41) ; where glory denotes the Lord. In like manner in Moses :
" / am cdive, and the whole earth shcdl be filled with the glory of
Jehovcdi" (Num. xiv. 21) ; where the glory of Jehovah denotes
the Lord's Coming, and enlightenment by the Divine Truth which
is from Him. Glory denotes the Divine of the Lord, in Isaiah :
" / am Jehovah ; this is My name ; and My glory will I not give
to another " (xlii. 8). In Mark : " JVhen the Son of man cometh in
the glory of His Fcdher, unth the holy angels" (viii. 38). In Luke :
" It behoved Christ to suffer these things, and to enter into His
glory " (xxiv. 26). As the glory of Jehovcdi signifies the Lord as
to Divine Truth, therefore also glory signifies the Divine Wisdom
and Intelligence, which is of the Divine Truth from the Lord.
AVisdom and intelligence from the Divine are meant by glory in
Ezekiel (i. 28 ; viii. 4 ; ix. 3 ; x. 4, 18, 19 ; xi. 22, 23) ; which
was represented there by a rainbow such as appears in a cloud.
8428, In His hearing your murmur ings, signifies tliat their
complaints were about to cease. This appears from the significa-
tion of to /«mr„when said of Jehovah, as denoting to be merci-
ful and to bring aid, thus that their complaints were about to
cease ; and from the signification of murmurings, as denoting
sensations of pain from the bitterness of temptation, and
consequently complaints (see no. 8351).

173

8429-8432.] EXODUS.

8429. Against Jehovah ; and what are v:e, that ye murmur
against us ? This signifies that the complaints were against
the Divine, and not against those who represented it, as
appears from this consideration, that Jehovah is the Divine,
here the Divine Trutli, which Moses and Aaron represented ;
and from the signification of murmuring, as denoting com-
plaint (as just above, no. 8428) ; and as it is said that they
murmured against Jehovah, and not against Moses and Aaron,
it signifies that they murmured against the Divine Truth,
which is represented by Moses and Aaron (no. 8425), and not
against those who represented it; wherefore also it is said
in the following verse. What are we ? your murraurings are
not against us ; for the person that represents the Divine is
respectively not anything; moreover, those who murmur
against the person that represents, when he speaks from the
Divine, do not murmur against the person, but against the
Divine.

8430. Verse 8, And Moses said, signifies information (as
above, no. 8425).

8431. In Jehovah's giving you in the evening fiesh to eat.
This signifies that in the end of the state good will be appro-
priated with delight, as appears I'rom the signification of the
evening, as denoting the end of a state (see above, no. 8426) ;
and from the signification oi flesh, as denoting the vivified
proprium, or the heavenly proprium which a man has from
the Lord, thus the good of love (see nos. 148, 149, 780, 3813,
7850, 8409), but in the present case the good of faith, because
it was the flesh of a bird or of a winged creature, which is
called a quail ; for a winged creature signifies the Spiritual or
what is of faith ; hence its flesh signifies such good, here the
good of the natural man, or delight. It is to be observed,
that manna signifies the good of the internal or spiritual man,
and a quail the good of the external or natural man, which is
called delight. That these things are signified, appears from
the circumstance, that manna was given in the morning, but
quails in the evening ; and what is given in the morning signi-
fies spiritual good, and what is given in the evening signifies
natural good, or delight ; for the state of morning in the other
life is when spiritual good, or the good of the internal man, is
in clearness, and natural good, or the good of the external
man, is in obscurity ; but the state of evening is when natural
good, or the good of the external man, is in clearness; and
spiritual good, or the good of the internal man, is in obscurity.
Changes also thus succeed each other, to the intent that a
man may be perfected, especially that he may appropriate
good to himself, which is done in a state of evening by
delight.

8432. And in the morning bread to the full : signifies that
174

CHAPTER XVL 9-12. [8433-8436.

in the beginning of a new state they will have as much good
as they can receive, as appears from the signification of bread,
as denoting the good of love (see nos. 2165, 2177, 3464, 3478,
3735, 3813, 4211, 4217, 4735, 4976, 5915, 8410), but in the
present case the good of truth, which is the good of the
spiritual Church, because the bread here means manna, of
which we shall speak in what follows ; from the signification
of the morning, as denoting the beginning of a new state (as
above, no. 8427); and from the signification of to the full, as
denoting as much as they desired (see above, no. 8410), in the
present case as much as they could receive ; for the good which
flows in from the Lord is not given as far as they desire, but as
far as they are able to receive it ; but evil is allowed as far as
they desire it.

8433. In Jehovah's hearing your murmurings. This signifies
that thus complaints would cease, as appears from what was
said above (no. 8428), where like words occur.

8434. With which ye murmur against Him. That this signi-
fies that they [the complaints] were against the Divine ; And
v)hat are vje ? your inurmurings are not against us, signifies that
they were not against those who represented the Divine. This
appears also from what was said above (no. 8429), where like
words occur.

8435. But against Jehovah, signifies that hereafter they
should take heed to themselves, as appears from its being again
said that their murmurings are against Jehovah, that is, against
the Divine ; hence it is that by those words is now meant, that
hereafter they should take heed to themselves of such com-
plaints in temptations.

8436. Verses 9-12. And Moses said to Aaron, Say to all the
company of the sons of Israel, Approach before Jehovah, because He
hath heard your murmurings. And it came to pass that Aaron
spake to all the company of the sons of Israel, and they looked
back to the wilderness, and behold the glory of Jehovah was seen
in the cloud. And Jehovah spake to Moses, saying, I have heard
the murmurings of the sons of Israel, speak to them, saying. Be-
tween the evenings ye shall eat flesh, and in the morning ye shall
be satisfied with bread, and ye shall know that I am Jehovah your
God.

And Moses said to Aaron, signifies influx of Truth Divine
proceeding immediately from the Lord through the Trutli
Divine which proceeds mediately. Say to all the compiany of the
sons of Israel, signifies instruction. Aijproach ye before Jehovah,
signifies a state of reception and application to that [state].
Because He hath heard your murmurings, signifies by reason of
the pain in temptation, that He brings aid. And it came top)ass
that Aaron spake to all the company of Israel, signifies instruc-
tion from the Divine by influx. And they looked back to the

175

8437-8439.] EXODUS.

ivilderncss, signifies remembrance of the state of temptation in
wliich they were. And hehold the glory of Jehovah toas seen in
the cloud, signifies the Lord's presence in truth accommodated to
perception. And Jehovah spahe to Moses, saying, signifies the
trutli whicli proceeds from the Lord's Divine, in which there is
the presence of the Lord. / have heard the murmurings of the
sons of Israel, signifies that the complaints arising from tempta-
tion would cease. SiJeah to them, saying, signifies information by
influx. Betuieen the evenings ye shall eat flesh, signifies that in the
end of the state good will be appropriated with delight. And in
the morning ye shall he satisfied with hread, signifies that in the
beginning of a new state as much good shall be had as they
C(nild receive. And ye shcdl know that I am Jehovah [your God],
signifies that they may know that the Lord is the only God.

8437. Verse 9. And Moses said to Aaron, signifies the influx
of Truth Divine proceeding immediately from the Lord through
the Truth Divine which proceeds mediately. This appears from
the signification of saying, when from Truth Divine which
proceeds immediately from the Lord, which is represented by
Moses, through the Truth Divine which proceeds mediately,
and is represented l)y Aaron, as denoting influx ; saying also
denotes to flow in (see nos. 5743, 6152, 6291, 7291, 7381, 8222,
8262) ; and 3Ioses denotes the truth which proceeds immediately
from the Lord, and Aaron that which proceeds mediately (nos.
7009, 7010, 7089, 7382). What is meant by truth proceeding
immediately from the Lord, and what by truth proceeding
mediately, see nos. 7055, 7056, 7058.

8438. Say to cdl the company of the sons of Israel. That this
signifies instruction, appears from the signification of saying,
when from Truth Divine to those who are of the Church con-
cerning what is to be done from Divine command, as denot-
ing instruction (as also nos. 7186, 7267, 7304, 7380, 7517,
8127) ; and from the signification of the company of the sons of
Israel, as denoting those who are of the spiritual Church (see
no. 7843).

8439. Ajiproach ye hcfore Jehovah, signifies a state of recep-
tion, and application to that [state], as appears from the sig-
nification of cqyproaching hefore Jehovah, as denoting infiux (see
no. 8159), and hence also reception, for reception is the recipro-
cal of influx, since they correspond mutually to each other. So
far as man receives Divine influx, so far he is said to approach
before the Divine ; approach before Jehovah in the spiritual
sense is nothing else, for approach to Him is effected by faith
and love, and whereas both faith and love are from Jehovah,
that is, tlie Lord, approaching Him is also the reception of the
good and truth flowing in from Him. It also denotes applica-
tion, because reception is not anything unless there be also
application, namely, to use; for the influx from the Divine

176

CHAPTER XVI. 10. [8440-8443.

passes first into the perception, which is of the understanding
in man, thence into the will, and next into act, that is, into-
good work, which is use, and there it ceases ; w^hen the influx
of good and truth from the Lord makes this passage, then good
and truth are appropriated to man, for then the influx goes
even into the ultimate of order, that is, into the ultimate of
nature, whither all Divine influx tends ; the man, with whom
the Divine influx hath this process, may be called a way of
heaven, From these considerations it may now appear, that by
approaching before Jehovah is signified a state of reception, and
application to that [state], here a state of reception of the good
which is signified by manna, and of the delight which is signi-
fied by quails.

8440. Because He hath heard your murmiirings, signifies by
reason of the pain in temptation that He brings aid. This;
appears from the signification of hearing, when said of Jehovah,
as denoting to be merciful and to bring aid, hence also to make
to cease (see above, no. 8428) ; and from the signification of «l?^r-
murings, as denoting pain in temptation, and complaint (see nos.
8351, 8428, 8433).

8441. Verse 10. And it came to pass that Aaron spake to all
the company of Israel. That this signifies instruction from the
Divine by influx, appears from the signification of specclcing,
when from the Divine by the truth proceeding mediately from
the Lord, which is represented, by Aaron, as denoting instruc-
tion by influx, for the Divine influx with man is into the truth
in which he has been instructed : speaking denotes influx (see
nos. 2951, 5481, 5797, 7270, 8128); and it denotes instruction
(uos. 7226, 7241); and from the representation of Aaron, it
denotes truth proceeding mediately from the Lord (see nos.
7009, 7382).

8442. And they looked, hack to the vjilderncss, signifies remem-
brance of the state of temptation in which they were. This
appears from the signification of looking hack to anything, as
denoting thought and reflection (see no. 7341), hence also
remembrance, for whoever thinks and reflects, remembers ; and
from the signification of a loilderness, as denoting a state of
undergoing temptations (see nos. 6828, 8098).

8443. And hehold the glory of Jehovah toas seen in the cloud.
This signifies the Lord's presence in truth accommodated to per-
ception, as appears from the signification of the glory of Jehovah,
as denoting the Lord's presence and coming (see above, no. 8427) ;
and from the signification of the cloud, as denoting the literal
sense of the Word (see Preface to Genesis, chap, xviii., and nos.
4391, 5922, 6343, 6752, 8106), thus truth accommodated to
perception, for the Word in the letter is such truth ; but the
glory which is in the cloud, denotes the Divine Truth which is
not so accommodated to perception, because it is above the

VOL. X. M 177

8444, 8445.] EXODUS.

fallacies and appearances of the senses, thus it is also the in-
ternal sense of the Word (see Preface to Genesis, chap, xviii., nos.
5922, 8427). The glory denotes the internal sense of the
Word, because in that sense the Lord's Church and Kingdom
are treated of, and in the highest sense the Lord Himself, in
which sense also is the veriest Divine Truth itself. Truth
Divine is not of one degree, but of many ; Truth Divine in the
first degree, and also in the second, is what proceeds immedi-
ately from the Lord, this is above angelic understanding ; but
Truth Divine in the third degree is such as is in the inmost or
third heaven, this is such that it cannot in the least be appre-
hended by man ; Truth Divine in the fourth degree is such as
is in the middle or second heaven, neither is this intelligible to
man ; but Truth Divine in the fifth degree is such as is in the
ultimate or first heaven ; this may be perceived in some small
measure by man if enlightened, but still it is such, that a con-
siderable part of it cannot be uttered by human expressions,
and when it falls into ideas, it produces a faculty of perceiving,
and also of believing that it is so ; but Truth Divine in the
sixth degree is such as is with man, accommodated to his per-
ception, thus it is the sense of the letter of the Word ; this
sense or this truth is represented by the cloud, and the interior
truths by the glory in the cloud ; hence it is that Jehovah, that
is, the Lord, so often appeared to Moses and the sons of Israel
in a cloud (as Exod. xxiv. 15, 16; xl. 34, 35; 1 Kings viii. 10,
11 ; Matt. xxiv. 30, and in other places); the appearing of the
Lord is by Divine Truth, and also is Divine Truth. That a
cloud denotes truth accommodated to perception, is from the
representatives in the other life, where the angelic discourse of
the higher heavens appears to those who are beneath as light,
and also as brightness from light; but the discourse of the
angels of a lower heaven appears as a bright cloud, in a varying
form, and in density and rarity according to the quality of the
truths. From these considerations it may appear, that by the
glory of Jehovah seen in the cloud, is signified the Lord's presence
in truth accommodated to perception.

8444. Verse 11. And Jehovah spake to Moses, saying. That
this signifies the truth which proceeds from the Lord's Divine,
in which there is the presence of the Lord, appears from the
signification of speaking, as denoting influx and instruction (as
above, no. 8441); and from the representation of Moses, as
denoting truth which proceeds from the Lord's Divine (see
nos. 6752, 6771, 6827, 7014, 7010, 7089, 7382). The Lord's
presence in truth from the Divine is signified by Jehovah
speaking with Moses out of the cloud, where the glory of
Jehovah was seen, for the glory of Jehovah denotes the Lord's
presence in the truth which proceeds from Him (no. 8427).

8445. Verse 12. / have heard the murmurings of the sons of
178

CHAPTER XVI. 13. [8446-8451.

Israel, signifies that the complaints arising from temptation
would cease (see above, nos. 8428, 8433, where like words
occur).

8446. Sj^eaJc to them, saying. This signifies information by-
influx, as appears from the signification of sj)caking in the
historical portions of the Word, as denoting information (as
no. 8041) ; and of saying, as denoting influx (nos. 6921, 7291,
7381, 8221, 8262).

8447. Between the evenings ye shall eat flesh, signifies that in
the end of the state [good] will be appropriated with delight
(see above, no. 8431, where like words occur).

8448. And in the morning ye shall he satisfied vjith hread.
This signifies that in the beginning of a new state as much
good shall be had as they could receive (see also above, no.
8432).

8449. And ye shall know that I am Jehovah [your God].
That this signifies that they may know that the Lord is the
only God, appears from what was said and shewn above (nos.
7401, 7444, 7544, 7598, 7636).

8450. Verses 13-15. And it came to ^^ass in the evening, and
quails came itp, and covered the camj) ; and in the morning loas a
deposit of dew about the camp. And the deposit of dew ceased,
and behold upon the faces of the ivilderness a small round [thing],
small as the hoar-frost tipon the ground. And the sons of Israel
saw, and said every man to his brother, This is manna, because
they hneio not what it was. And Moses said to them, This is the
bread v:hich Jehovah hath given you to eat.

And it came to pass in the evening, signifies the end of the
state. And quails came up, signifies natural delight productive
of good. And covered the camjj, signifies that it filled man's
Natural. A7id in the morning, signifies the beginning of a new
state. Was a deposit of dew about the camp, signifies the truth of
peace adjoining itself. And the deposit of dew went up, signifies
the insinuation of truth. And behold on the faces of the ivilder-
ness, signifies the new voluntary part. A small round [thing],
signifies the good of truth in the first formation. Small as the
hoar-frost on the ground, signifies truth in the form of good
fixed and changing. And the sons of Israel saw, signifies percep-
tion. And they said every man to his brother, signifies amaze-
ment. 7'his is manna, because they Jcneiu not what it was, signifies
from what was not known. And Moses said to them, signifies
information by truth from the Divine. This is the bread which
Jehovah hath given you to eat, signifies that this is the good
which shall be appropriated and shall make their life ; in the
highest sense, that tliis is the Lord in you.

8451. Verse 13. And it came to pass in the evening, signifies
the end of the state, as appears from the signification of the
evening, as denoting the end of a state (see above, no. 8426).

179

8452.] EXODUS.

8452. A7id quails came up, signifies natural delight pro-
ductive of good. This appears from the signification of quails,
as denoting natural delight. The quail denotes natural delight,
because it was a bird of the sea, and a bird of the sea
signifies the Natural, and its flesh which was desired, delight
(see above, no. 8341) ; it denotes also what is productive of
good, because it was given in the evening; for in the other
life when there is a state which corresponds to evening, then
the good spirits, and also the angels, are let into a state of the
natural affections in which they had been when in the world,
consequently into the delights of their natural man ; the reason
is, that good may come from it, that is, that they may in con-
sequence be perfected (no. 8426) ; all are perfected by the
implantation of faith and charity in the external or natural
man, for unless those [principles] are implanted there, good
and truth cannot flow in from the internal or spiritual man, that
is, from the Lord through that man, for there is no reception ;
and if there be no reception, the influx is at a stand and perishes,
yea the internal man is also closed ; hence it is evident, that
the Natural must be wholly accommodated, that it may be a
receptacle. This is done by delights, for the goods of the
! natural man are called delights, because they are felt. The
quail denotes natui-al delight, as was said, because it was a bird
of the sea, for it is said that it was fetched from the sea : " A
wi7ul went forth from Jehovah, and fetched quails from the sea,
and let them doini over the camp" (Num. xi. 31) ; and a sea-bird
and its flesh signify natural delight, and in the opposite sense
the delight of concupiscence. This is signified by quails in the
following passage in Moses : " The rahhle ichich was in the midst
of the 2ico])le lusted a lust, and were desirous to have flesh, and
said. Now is oar soul dry, nor is there anything hut this manna
before our eyes. A wind went forth from Jehovah, and fetched
quails from the sea, and let them down over the camp: The peop)lc
arose all that day, and all the night, and all the folloiving day,
and gathered quails ; they ivho [gathered] the least, gathered ten
omers, ivhich they spread forth for themselves, spreading forth
around the camp : The flesh was yet hetween their teeth, hcforc it
was swallowed, lohen the anger of Jehovah was kindled against
the people, and Jehovah smote the people with an exceeding great
p)lague ; whence he called the name of that place the sejndchres of
lust, because there they buried the people that lusted " (Num. xi.
5, 6, 31-34) ; here the quails denote the delight of lust. It is
called the delight of concupiscence, when the delight of any bodily
or worldly love has dominion, and occupies the whole man, so
as to extinguish the good and truth of faith with him ; this de-
light is described as the occasion of their being smitten with a
ureat plague. But the natural delight, which is signified in this
chapter by quails, which were given to the people in the even-
180

CHAPTER XVI. 13. [8453-8455.

ing, is not the delight of lust, but the delight of the natural or
external man corresponding to the good of the spiritual or
internal man ; this delight has in it spiritual good, whereas the
delight of lust (spoken of in Num. xi.) has in it infernal evil ;
each is called delight, and each is also felt as delight, but there
is the greatest difference between them, for one has heaven in
it, the other has hell in it ; one also becomes heaven to man,
and the other becomes hell to him, when the external is put off.
The case herein is like that of two women, who in their ex-
ternal form appear alike beautiful in countenance and agreeable
in manner of life, but in the internal form they are altogether
unlike, one namely being chaste and sound, the other wanton
and ill-smelling, thus one as to her spirit belonging to the
angels, the other as to her spirit to the devils ; but their
respective qualities do not appear, except when the external is
unfolded, and the interual is revealed. These observations are
made that it may be known what the natural delight is which
contains good, signified by the quails in this chapter, and what
the natural delight is which contains evil, which is signified by
the quails in Num. xi.

8453. And covered the camp, signifies that it filled man's
Natural, as appears from the signification of covering, as denot-
ing to fill ; and from the signification of a camp, as denoting
goods and truths (see nos. 8193, 8196); here the Natural,
which is the continent, for the Natural contains goods and
truths, and without these it is not alive, nor are the good and
truth of the external or natural man anything without the
Natural. Hence it is that a camp, inasmuch as it signifies
truths and goods, signifies also the Natural in which they are.

8454. And in the morning, signifies the beginning of a new
state, as appears from the signification of the morning, as de-
noting the Ijeginning of a new state (see no. 8427).

8455. There was a deposit of dew about the camp. That this
signifies the truth of peace adjoining itself, appears from the
signification of deu\ as denoting the truth of peace (see no.
3579) ; dew denotes the truth of peace, because in the morning
it descends from heaven, and appears upon the greensward like
fine rain, and also has stored up in it something sweet and de-
lightful more than rain has, whereby the grass and the corn of
the field are gladdened, and morning is a state of peace (no.
2780) : what peace is (may be seen, nos. 2780, 3696, 4681. 5662),
namely, that it is as the day-dawn on the earth, which gladdens
minds with a general delight ; and the truth of peace is as the
light of the early morning. This truth, which is called the
truth of peace, is the very Divine Truth in heaven from the
Lord, and affects universally all who are there, and makes
heaven to be heaven ; for peace has in it confidence in the
Lord, that He governs all things, and provides all things, and

181

8456.] EXODUS.

that He leads to a good end ; when man is in the belief of
these things, then he is in peace, for then he fears nothing, and
no anxiety about things to come renders him restless; man
comes into this state so far as he comes into love to the Lord.
' All evil, especially self-confidence, takes away the state of
peace. It is believed that a wicked person is in peace, when he
is in gladness and tranquillity from all things succeeding with
him ; but this is not peace, it is the delight and tranquillity of
lusts, which counterfeits a state of peace ; but this delight,
inasmuch as it is opposite to the delight of peace, is turned in
the other life into what is delight, for it lies concealed inwardly
in it; in the other life the exteriors are successively unfolded
even to the inmost, and peace is the inmost in every delight,
even in what is undelightful with the man who is in good ; so
far, therefore, as he puts off the external, so far a state of peace
is revealed, and so far he is affected with satisfaction, blessed-
ness, and happiness, which has its origin from the Lord Himself.
Concerning the state of peace which prevails in heaven, it may
be said to be such as cannot be described in words, neither can
it come into the thought and perception of man, so long as he
is in the world, by any idea derived from the world ; it is then
above every sense ; tranquillity of mind, content, and gladness
i'rom successes, are respectively nothing, for these affect only
external things, whereas peace affects what is inmost of all, the
first substances, and the beginnings of these substances in man,
and hence derives and pours forth itself into what is sub-
stantiated and formed from those beginnings, and affects them
with pleasantness, and the origins of ideas, consequently the
ends of man's life, with satisfaction and happiness ; and thus
makes man's mind a heaven.

8456. Verse 14. And the deposit of deiv went up. This signi-
fies the insinuation of truth, as appears from the signification
of going up, as here denoting to be dissipated and thus not to
appear to the sight ; and from the signification of dctv, as
denoting the truth of peace (spoken of just above); the deposit
of this above the manna signifies the insinuation of truth, for
the truth of peace is the Divine Truth proceeding from the
Lord in heaven, which, inasmuch as it is inmost, insinuates
itself into the truth which is beneath, and vivifies it, as the dew
is wont to do the grass or cornfield upon which it falls in the
morning ; when the truth which is beneath has been vivified
by it, then the truth of peace goes up, that is, as to appearance
ceases, and the truth which had received life from it comes
into view ; thus is born the truth of faith. For no truth of
doctrine or of the Word becomes truth with man, until it
has received life from the Divine, and it receives life by the
insinuation of the truth proceeding from the Lord, which is
called the truth of peace ; this truth is not the truth of faith,
182

CHAPTER XVI. 14. [8457, 8458

but it is the life or soul of the truth of faith, and arranges all
things which are in the truth called the truth of faith, into
a heavenly form, and also afterwards the truths themselves
amongst each other : From these considerations it may appear,
how the case is with the insinuation of truth in man by means
of the truth of peace. It should also be known, that the lower
or exterior things with the man who is regenerating, receive life
from the higher or interior things successively, thus the truth
of faith from the truth of peace, and the latter from the Lord
Himself. The insinuation of life by the Lord with those who
are regenerating is effected in successive order from Himself,
thus through what is inmost, and thereby through interior
to exterior things ; hence with the regenerate it is open even
from the Lord, but with those who are not regenerated, it is
closed.

8457. And hcJiold upon the faces of the tvilderncss. This
signifies a new voluntary part, as appears from the significa-
tion of a wilderness, as here denoting a new voluntary by the
insinuation of truth ; for a new voluntary is formed by good
through truth, with the man of the spiritual Church, and appears
with him as conscience, and that it is the conscience of truth,
appears from what has been before shewn concerning the
regeneration of the spiritual man. A wilderness properly
signifies what is uncultivated and uninhabited ; in the spiritual
sense it signifies where there is no good and truth, thus also
where there is no life (nos. 1927, 2708, 3900); when, therefore,
it is said that the dew appeared upon the face of the wilder-
ness, and under the dew manna, the vdlderness signifies a new
voluntary part.

8458. A small round thing, signifies the good of truth in its
first formation. This appears from the signification of small, as
being predicated of truth ; and from the signification of round,
as being predicated of good ; hence the expression small round
is predicated of the good of truth. The good with the man of
the spiritual Church is called the good of truth, and is not only
as regards its origin, but also its essence, truth ; it appears as
truth, but it is made sensible as good, consequently as truth it
forms the intellectual part of the mind, and as good it forms
the new voluntary part ; for the intellectual part is dis-
tinguished from the voluntary in man by this, that the
intellectual presents to itself things in a form, and in order to
see them as in light, but the voluntary is affected by them,
that it may be sensible of them at the same time as of delight,
thus as of good, and this according to the quality of the form.
The reason why small is predicated of truth and round of good,
is derived from the appearances of truth and good in the other
life; when truths and goods are presented visibly, which is
done in the other life manifestly to the eyes of spirits and

183

S459, 8460.] EXODUS.

:angels, then truth is presented in a discrete quantity, conse-
quently as much or as little according to the quality of the
.truth ; truth is also presented as angular in various forms ;
•and also as white ; but good is there presented in continuous
quantity, thus not as much or as little ; good is also presented
.as round, wliich is continuous in form ; and in respect to colour
4XS blue, yellow, and red. Good and truth thus appear, when
.presented visibly from their difference as to quality, which
thus puts itself forth and represents itself in a natural form,
when it becomes visible : Hence it is that things, which in the
world yield to such forms, signify either truths or goods ; for
there as nothing given in the universe, wdiich has not reference
afi to its quality either to good or to truth.

8459. Small as the lioar-frost upon thegro^md, signifies truth
in the form of good fixed and changing. This appears from the
■signification of small, as being predicated of truth (see just
iibove) ; and from the signification of as lioar-frost, as denoting
in .the form of good. The good of truth, which is the good of
the man of the spiritual Church (no. 8458), is compared to
hoar-frost from its being continuous in respect to snow ; snow,
irom being small and white, is predicated of truth, but hoar-
frost, from its being continuous, is predicated of truth made
good, which is the good of truth. That snow is predicated of
truth, is evident from the following passages in Mark : " When
■Jesus ivas transfigured, His raiment became shining, exceeding
white as snoio" (ix. 3). In Matthew : " The angels at the sejndchre
had an appearance like lightning, and raiment ivhite as snow "
((xxviii. 2, o). In John : " / saw in the midst of the seven candle-
sticks one like to the Son of man, His head and hairs were white
•as white wool, as snow" (Apoc. i. 13, 14), In Jeremiah : " The
Nazarites were whiter than snow, they were hrighter than milk "
{Lam. iv. 7). In David : " Thou shall purge me with hyssop, and
I shall hccome clean; Tliou shalt wash me, and I shall he made
■whiter than snow " (Psalm li. 7). In Daniel : " / saiv until the
thrones were cast doivn, and the Ancient of Days sat, His raiment
was white as snow, and the hair of His head was as clean wool "
(vii. 9). In these passages snow is predicated of truth from
whiteness, to which garments are compared, because garments
in the spiritual sense denote truths (nos. 4545, 4763, 5248,
5319, 5954, 6914, 6917, 6918) ; from these considerations it is
evident what is meant by hoar-frost, that it is truth in the form
of good. Truth in the form of good is said to be fixed and
changing, because truth is the form of good, and good is the
life of that form, and as it were the soul.

8460. Verse 15. And the sons of Israel saw, signifies percep-
tion. This appears from the signification of seeing, as denoting
to understand and perceive (see nos. 2150, 2325, 2807, 3764,
4403-4421, 4567).

184

CHAPTER XVI. 15. [8461-8464.

8461. And they said every man to his brother. That this
signifies amazement, appears from this consideration, that
saying involves that which follows, here that they were amazed
when they saw manna, for they said, This is manna, hecause
they knew not what it was ; and from the signification of every
man to his hrother, as denoting mutually (see no. 472C).

8462. This is manna, hccanse they knew not ivliat this was.
That this signifies from what was not known, namely, amaze-
ment, appears from this consideration, that manna in its own
tongue is what, thus what is not known. The bread, which was
given to the sons of Israel in the wilderness, was hence called
manna, because that bread signifies the good of charity which
is begotten by the truth of faith ; this good is entirely un-
known to man before regeneration, and it is not even known
that it exists ; for man before regeneration believes, that besides
the delights of self-love and the love of the world, which he
calls goods, there cannot any good be given, which is not from
that source, or of such a quality ; if any one should say at that
time, that there is an interior good, which cannot come to the
perception, consequently not to the knowledge, so long as the
delights of self-love and the love of the world have dominion,
and that this is the good in which good spirits and angels are,
amazement is then excited as at what is wholly unknown, and
as at what is not possible to be given ; when yet this good
immensely transcends the delights of the love of self and the
world : That they who are in self-love and the love of the
world do not know what charity and faith are, and what it is
to do good without recompense, and that this is heaven in
man ; and that they believe that nothing of joy and life
survives, if they are deprived of the delights of those loves,
when yet heavenly joy then commences (see no. 8037). From
these considerations it is now evident, why manna was called
from what is this.

8463. And Moses said to them, signifies information hj truth
from the Divine. This appears from the signification of saying,
as denoting information (nos. 7769, 7793, 7825, 8041); and
from the representation of Moses, as denoting truth which be-
longs to the law from the Divine (see nos. 6771, 6827).

8464. This is the bread tohich Jehovah hath given you to eat,
signifies that this is the good which shall be appropriated and
shall make their life ; in the highest sense, that this is the
Lord in you. This appears from the signification of bread, as
denoting celestial and spiritual good, and in the highest sense
denoting the Lord (see nos. 276, 680, 2165, 2177, 3464, 3478,
3735, 3813, 4211, 4217, 4735, 4976, 5915), here spiritual good,
that is, the good of the man of the spiritual Church, which is
the good of truth (see just above, no. 8458) ; inasmuch as this
bread was manna, it follows that manna signifies that good ;

185

8465.] EXODUS.

which is also plain from the description of it in the thirty-first
verse of this chapter, That it was like coriander seed white, and
its taste like a cake in Iwney ; and also from the description of
it in Numbers (xi.). " The manna was like coriander seed, and its
appearance like the appearance of bdellium : They ground it in
mills, or beat it in a mortar, arid boiled it in a kettle, and made
cakes of it ; its taste was as the taste of the juice of oil " (vers. 7,
8). From each particular in this passage it is evident, that
manna in the spiritual sense denotes the good of truth, that is,
the good of the spiritual Church. Hence also it is called the
corn of the heavens in David : " He commanded the ethers from
above, and opened the doors of the heavens, and made manna to
rain down upon them, and gave them the corn of the heavens"
(Psalm Ixxviii. 23, 24) ; corn denotes the good of truth (see
nos. 5295, 5410) ; manna also denotes the good of truth, which
is given to those who undergo temptations and conquer, in
John : " To him who conquereth, will I give to eat of the hidden
manna, and I will give him a white stone" (Apoc. ii. 17). That
manna in the highest sense denotes the Lord in us, appears
from the Lord's own words in Jolin : " Your fathers did eat
manna in the wilderness, and are dead. This is the bread which
came down from heaven, that whosoever eat thereof may not die :
I am the living bread which came down from heaven; if any one
eat of this bread, he shall live for ever" (vi. 49, 50, 51, 58) ; from
these words it is very evident, that manna in the highest sense
signifies the Lord. The reason is, because manna denotes the
good of truth, and all good is from the Lord, and consequently
the Lord is in good, and is good itself. That good will be
appropriated to them, and will make their life, is signified by
eating (nos. 3176, 3513, 3596, 4745) ; for the good which is
from the Lord, makes the life of heaven with man, and after-
wards nourishes and supports it.

8465. Verses 16-18. This is the word ivhich Jehovah com-
manded ; Gather ye of it every one for the mouth of his eating, an
omer for a head, the number of your souls; take ye every one for
him who is in his tent. And the sons of Israel did so, and
gathered with reference to the numerous and to the few. And
they measured luith an omer, and it did not make anything over
to the nu7nerous, and there was not loantiiig to the few ; they
gathered every one for the mouth of his eating.

This is the word which Jehovah commanded, signifies a com-
mand concerning it from the Divine. Gather ye of it every one
for the mouth of his eating, signifies reception and appropriation
according to every one's faculty. An omer for a head, signifies
a quantity [sufficient] for every one. The number of your souls,
signifies a quantity [sufficient] for all in the society. Take ye
every one for him who is in his tent, signifies communication
with them, and hence a general good. And the sons of Israel
186

CHAPTER XVI. 16. [8466-8468.

did so, signifies effect. And they gathered with reference to the
numerous and to the few, signifies reception according to the
power of every one of the society. And they measured with an
omer, signifies the power of the reception of good. And it did
not make anything over to the numerous, and there was not
wanting to the few, signifies that there was a just ratio to
every one in particular and general. They gathered every one for
the mouth of his ecding, signifies reception according to the
faculty of every one.

8466. Verse 16. This is the word which Jehovah commanded.
This signifies a command concerning it from the Divine, as
appears from the signification of a word, as denoting the thing
of which it treats ; and from the signification of commanding,
when it is by Jehovah, as denoting a command.

8467. Gather ye of it every one for the moidh of his ecding.
That this signifies reception and appropriation according to
every one's faculty, appears from the signification of gathering,
when it is said of the good of truth, which is signified by
manna, as denoting to receive ; and from the signification of
every one for the moiUh of his eating, as denoting appropriation
according to every one's faculty ; for to the mouth of the eating,
when food is treated of, is according to the requisite necessity
for nourishment, but when it is said of the good of truth, it
denotes according to the faculty of reception and appropriation,
for eating in the spiritual sense signifies to appropriate (nos.
3168, 3513, 3596, 4745).

8468. An omer for a head, signifies a quantity [sufficient]
for every one. This appears from the signification of an omer, as
denoting a sufficient quantity (of which we shall speak pre-
sently); and from the signification of /or a head, as denoting
for every one. An omer denotes a sufficient quantity, because
it was the tenth part of an ephah, as is evident from the last
verse of this chapter, and te7i signify what is full (no. 3107),
hence a tenth part signifies a sufficient quantity, here for every
one, which is denoted by for a head. The omer is mentioned
only in this chapter, elsewhere it is called a homer, which was
a measure containing ten ephahs, and hence signified what was
full; asinHosea: " I procured a woman, an adultr ess, for fifteen
of silver, and a homer of barley, and half a homer of barley " (iii.
2), where by a woman, an adultress, is meant the house of
Israel, in the spiritual sense the Church there, which, that it
was procured at a full price, is signified hj fifteen lyieecs of silver,
and a homer of barley ; fifteen pieces of silver being predicated
of truth, and a homer of barley of good. In Ezekiel : " Ye shall
have balances of justice, and an ephah of justice, and a bath of
justice. The measure of the ephah and bath shall be one, by taking
the tenths of a homer for a bath, and an ephah for the tenth of a
homer. According to the homer shall be thy measure. This is

187

8469.] EXODUS.

the offering luhich ye shall offer, the sixth of an ephah of a homer
of ivheat and of harley. And the ordinance of oil a hath for oil,
the tenth part of a hath out of the cor, ten haths are a homer, for
ten haths are a homer" (xlv. 10, 11, 13, 14) ; treating here of the
new earth and the new temple, which signifies the Lord's
spiritual kingdom ; every one may see, that in that kingdom
there will not be homer, nor ephah, nor bath, nor cor, and also
that there will not be wheat, barley, or oil ; hence it appears
that those things signify such as are in the said kingdom,
which, it is evident, are spiritual things, thus those which have
relation either to the good of charity, or to the truth of faith.
A homer is predicated of good, because it is the measure of
wheat and barley, in like manner an ephah ; but a hath is
predicated of truth, because it is the measure of wine ; and
whereas it is also a measure of oil, which signifies the good of
love, it is said that a hath shall he of a homer as an ephah, which
denotes, in the spiritual sense, that all things in that kingdom
shall have relation to good, and also that truth there will be
good ; and that this latter will be given fully, for a homer
signifies what is full. In Isaiah : " Many houses shall hecome a
devastation, ivhich were great and heautiftd, that there shall he no
inhahitant, for ten acres of vineyard shall make one hath, and the
solving of a homer shall make an ephah" (v. 9, 10) ; where ten
acres denote what is full, and also much, in like manner a
homer; but a hath and an ephah denote few, for when ten
denote much, a tenth part denotes few. In Moses : " If a man
shall sanctify to Jehovah of the field of his possession, thy estima-
tion shall he according to the seeding thereof, the seeding of a
homer of harley for fifty shekels of silver" (Lev. xxvii. 16) ; where
the seeding of a homer, and also fifty shekels, denote the fulness
of estimation. A homer signifies what is full, ten homers signify
what is too much and superfluous (Num. xi. 32).

8469. The nnmher of your soids, signifies a quantity [sufficient]
for all in the society, namely, the good of truth which is signi-
fied by manna. This appears from the signification of the
expression for the numher of souls, as denoting a quantity
suflicient for all in the society; for when a homer for a head
signifies a quantity sufficient for every one, for the numher of the
soids signifies a quantity sufficient for all in the society.
The good which they of the Lord's spiritual kingdom possess
is here treated of, and that good is signified by manna, and
that this will be given in sufficient quantity for every one, and
in sufficient quantity for the society ; for every house of the
sons of Israel represented a society in heaven (see nos. 7836,
7891, 7996, 7997). With societies in heaven the case is this :
heaven consists of innumerable societies which are distinct
from one another ; every society has a common good distinct
from the good of other societies, every one also in a society has
188

CHAPTER XVI. 17. [8470-8472.

a particular good distinct from the good of any other in the
society ; from the goods of those who are in the society, goods
distinct, and tlnis various, but yet harmonious, there is a form,
which is called the heavenly form ; the universal heaven con-
sists of such forms ; those conjunctions are called forms in
respect to goods, but societies in respect to persons. These
things were represented by the distinctions of the sons of
Israel into tribes, families, and houses.

8470. Take yc cmry one for him who is in his tent. That
this signifies communication with them, and hence a general
good, appears from the signitication of a tent, as denoting a
society as to good; tent here. signifies the same as a house, for
when they sojourned they were in tents. Uvery one taking for
him who was there, signifies communication with them, thus
also hence a general good. Inasmuch as these things involve
those things which exist in the societies in heaven (as was
observed just above, no. 8469), it shall further be said how the
case is with those societies, that it may consequently be known
what is meant by communication with those in the society,
and with the general good which is from it, things which are
signified by everi/ one taking for him who is in his tent. Every
one in a society in heaven communicates his good with all who
are in the society, and all there communicate with every one,
whence exists the good of all in general, that is, the general
good ; this good communicates with the general good of
other societies, whence exists a good still more general, and at
length most general. Such is the communication in heaven,
and hence it is that they are one, exactly as the organs,
members, and viscera in man, which, although they are various
and dissimilar, nevertheless by such connnunications appear as
one. Such communication of goods is only given by love,
which is spiritual conjunction ; the universal which forms and
arranges each and all things in order, is the Divine Good of
the Divine Love from the Lord.

8471. Verse 17. And the sons of Israel did so, signifies effect,
as appears without explanation.

8472. A7id they gathered with reference to the numerous and
to the few. That this signifies reception accordhig to the power
of every one of the society, appears from the signification of
gathering, as denoting to receive (as above, no. 8467); and from
the signification of with reference to the numerous and to the
feiu, as denoting according to the power of every one of the
society. How these things are, must be unfolded from the
things which exist in the societies in heaven, for manna
denotes heavenly food, and heavenly food is good and truth, and
good and truth in heaven is the Lord, because from Him.
From these considerations it may appear that these things,
which were appointed concerning the manna, are such things'

189

8473-8478.] EXODUS.

as exist in the said societies. The case herein is this: the
Divine Good, which proceeds from the Lord, communicates
with all in heaven generally and particularly, but in every
case according to the power of receiving ; for there are who
receive little, and there are who receive much; those who
receive little are in the borders of heaven, but those who
receive much are in the interiors there. Every one in heaven
has the power of receiving according to the nature and extent
of the good he has acquired in the world. The difference of
power is what is signified by the numerous and the feiu.

8473. Verse 18. And they measured with an omer, signifies
the power of the reception of good, as appears from the signi-
fication of an omer, as denoting sufficient quantity (see above,
no. 8468), thus also power.

8474. And it did not make anything over to the numerous,
and there was not wanting to the feio. This signifies that there
was a just ratio to every one in particular and in general, as
appears from the signification of not making, and also of there
not being vjaniing, as denoting to use a just ratio ; and from
the signification of the numerous and the few, as denoting the
difference of power (see no. 8472, at the end) ; in the present
case, according to the power of every one in particular and in
general.

8475. They gathered every one for the mouth of his eating,
signifies reception according to the faculty of every one, as
appears from what was said above (no. 8467), where the same
words occur.

8476. Verses 19, 20. And Moses said to them, Let not any one
leave thereof until the morning. And they hearkened not to
Moses, and the men (viri) left of it until the morning, and it bred
worms, and grew putrid, and Moses was enraged with them.

And Moses said to them, signifies exhortation. Let not any
one leave of it until the morning, signifies that they should not
be anxious about acquiring it of themselves. And they hearkened
not to Moses, signifies a want of faith, and hence a want of
obedience. And the men left of it tintil the morning, signifies
abuse of Good of the Divine, that they desired to procure it
of themselves for themselves. And it bred worms, signifies
that hence it was filthy. And grew puti'id, signifies that hence
it was infernal. And Moses loas enraged with them, signifies
that hence they turned away from themselves Truth
Divine.

8477. Verse 19. And Moses said to them, signifies exhorta-
tion, as appears from the signification of saying, as involving
that which follows, in the present case exhortation, lest they
should leave a remnant until the morning, saying too denotes
exhortation (see nos. 7098, 8178).

8478. Let not any one leave of it until the morning. This
190

CHAPTER XVI. 19. [8478.

signifies that they should not be anxious about acquiring it of
themselves, as appears from this consideration, that the manna
was given every morning, and that worms were produced in
the residue, by which is signified that the Lord daily provides
what is necessary, and that thus they ought not to be anxious
about acquiring them of themselves. This is also meant by
daily bread in the Lord's Prayer, and likewise by the Lord's
words in Matthew : " Be not solicitous for your soul what ye shall
eat or drink, neither for your hody what ye shall put on. Why
are ye anxious about raiment 1 Consider the lilies of the field
hoiu they groic, they toil not, neither do they spin: Be not ye
therefore anxious, that ye should say, What shall we eat and tvhat
shall toe drink, or wherciaithal shall toe be clothed ? for all those
things do the gentiles seek ; doth not your heavenly Father know
that ye have need of all these things ? Seek ye first the kingdom
of the heavens, and its justice, then shall cell these things be
added tcnto you : Be ye not therefore anxious for the morrow, for
the morroio shall have care of the things tohich belong to it " (vi.
25 to the end; in like manner in Luke xii. 11, 12, 22-31).
The subject treated of in this and the following verse, in the 2
internal sense, is concerning care for the morrow, and that that
care is not only forbidden, but also condemned ; that it is
forbidden, is signified by this, that they were not to leave of
the manna till the morning ; and that it is condemned, is signi-
fied by a worm being bred in the residue, and its growing
putrid. He who looks at the subject no farther than from
the sense of the letter, may believe that all care for the
morrow is to be cast off, and thus that necessaries are to be
expected daily from heaven ; but he who looks at the subject
deeper than from the letter, as he who looks at it from the
internal sense, may know what is meant by care for the
morrow. It does not mean the care of procuring for oneself 3
food and raiment, and also wealth for the time to come, for it
is not contrary to order to look forward for himself and his
dependents ; but they have care for the morrow, who are not
content with their own lot, who do not trust to the Divine but
to themselves, and who look only to worldly and earthly,
and not to heavenly, things ; with such there universally
prevail anxiety about things to come, the lust of possessing
all things, and of ruling over all men, which is kindled and
grows according to its increase, and at length above all
measure ; these grieve if they do not enjoy the things they
long for, and they are tormented when they lose them ; neither
is there any consolation for them, for on such occasions they
are angry against the Divine, rejecting it together with
everything of faith, and cursing themselves ; such are they
who are under the influence of care for the morrow. It is
quite otherwise with those who trust to the Divine ; these,

191

8479, 8480.] EXODUS.

notwithstanding they have care for the morrow, still have it
not, for they do not think of the morrow with solicitude, still
less with anxiety; they are of resigned mind whether they
enjoy what they desire, or not, neither do they grieve at its
loss, being content with their lot ; if they become rich, they
do not set the heart on riches ; if they are exalted to honours,
they do not consider themselves as worthier than others, neither
are they sad if they become poor, nor dejected in mind if their
condition be mean; they know that all things succeed for a
happy state to eternity with those who put their trust in the
Divine ; and that the things which befall them in time, are still
4 conducive to that end. It should be known, that the Divine
Providence is universal, that is, in the veriest singular of all
things; and that they who are in the stream of Providence,
are borne continually to happinesses, whatever may be the
appearance of the means ; and that those are in the stream of
Providence, who put their trust in the Divine, and attribute
all things to Him; and that those are not in the stream of
Providence, who trust to themselves alone, and attribute all
things to themselves, for they are in the opposite, inasmuch
as they refuse to allow a Providence to the Divine, and claim
it to themselves. It should be known also, that so far as any
one is in the stream of Providence, so far he is in a state of
peace ; likewise, so far as any one is in a state of peace from
the good of faith, so far he is in the Divine Providence. These
alone know and believe, that the Lord's Divine Providence is
in each and all things, yea, in the veriest singular of all things
(as may be seen, nos. 1919, 4329, 5122, 5904, 6058, 6481, 6482,
6483, 6484, 6485, 6486, 6490, 7004, 7007) ; and the Divine
Providence regards what is eternal (no. 6491). But they who
are in the opposite are scarce willing to hear Providence men-
tioned, but refer each and all things to prudence, and what
they do not refer to prudence, they refer to fortune or chance ;
some do so to fate, which they do not educe from the Divine
but from nature ; they call those simple, who do not attribute
all things to themselves or to nature. Prom these considera-
tions it may further appear what is the quality of those who
have care for the morrow, and what the quality of those who
have not care for the morrow.

8479. Verse 20. And they hearkened not to Moses, signifies a
want of faith, and hence a want of obedience, as appears from
the signification of hearing, as denoting to perceive, to have
faith, and to obey (see nos. 5017, 7216, 8361).

8480. And the men left of it until the morning. This signi-
fies abuse of the good of the Divine, in that they desired to
procure it of themselves for themselves, as appears from the
sitmification of leaving a remnant until the mourning, as denoting
to be solicitous about the accpiirement of good of themselves

192

CHAPTER XVI. 20. [8480.

(see above, no. 8478), denoting consequently the abuse of the
good of the Divine ; it is called abuse when the same exists
in ultimates, but from a contrary origin. Good exists from a
contrary origin, when it exists from man, not from the Lord ;
for the Lord is good itself, consequently He is the source of
all good. The good which is from Him has the Divine in
it, thus it is good from its inmost and first being; but the
good which is from man, is not good, because man of liimself
is nothing but evil, and hence the good which proceeds from
him is in its first essence evil, although in external form it may
appear as good. The case herein is like that of flowers which
are painted on a tablet, in comparison with flowers which grow
in a garden. The latter, are beautiful from their inmost parts,
for the more interiorly they are opened, the more beautiful
they are; but the flowers painted on a tablet are beautiful
only in external form, and as to the internal they are nothing
but clay and a heap of earthy particles lying in confusion ;
this the Lord also teaches when He said : " Solomon in all Ms
glory ivas not arrayed like one of the lilies of the field " (]\Latt. vi.
29). Such is the case with good which is from man, and with
good which is from the Lord. That those goods differ so much
one from the other, cannot be known to man, because he
judges from externals ; but the angels perceive well whence
the good with man comes, and hence what its quality is. The
angels with man are and as it were dwell in the good from the
Lord, and they cannot be in the good from man, but remove
themselves from it as far as possible, for from the inmost it is
evil; for good from the Lord has heaven in it, it being in
image a form of heaven, and having stored up in its inmost
the Lord Himself. For in all the good which proceeds from
the Lord there is a resemblance of Himself, and hence a resem-
blance of heaven ; but in the good which is from man, there is
a resemblance of man, and whereas man of himself is nothing
but evil, there is a resemblance of hell ; so great is the differ-
ence between good from the Lord and good from man. There
is good from the Lord with those who love the Lord above all
things, and the neighbour as themselves ; but there is good
from man with those who love themselves above all things, and
despise the neighbour in comparison with themselves. These
latter also are those who have care for the morrow, because
they put their trust in themselves ; but the former are those
who have not care for the morrow, because they trust in the
Lord (on which subject see above, no. 8478). They who put
their trust in the Lord, continually receive good from Him,
for whatever befals them, whether it appear as prosperous or
not prosperous, is still good, for as a means it conduces to their
eternal felicity ; but they who put their trust in themselves,
continually bring evil upon themselves, for whatever befals
VOL. X. N 193

8481-8483.] EXODUS.

them, although it appears as prosperous and happy, is never-
theless evil, and hence as a means conduces to their eternal
unhappiness. These are the things which are signified by their
not leaving a residue until the morning, and that the residue
bred worms and grew putrid.

8481. And it hrcd worms, signifies that hence it was filthy,
as appears from the signification of breeding worms, as denoting
to produce what is filthy, for worms are produced from what
is filthy and stinking. The falsity of evil, which is in good
from the proprium, is compared to a worm, because their etfects
are similar, each gnawing and thereby torturing. There are
two things which make hell, as there are two which make
heaven ; the two which make heaven are good and truth, and
the two which make hell are evil and falsity; consequently
those two things in heaven are what make happinness there,
and those two things in hell are what make torment there ;
the torment in hell from falsity is compared to a worm, and the
torment from evil there is compared to fire. Thus in Isaiah :
" As the new heavens and the neiv earth, which I am about to maTce,
shall stand before Me, so shall your seed and your name stand.
At length it shall come to pass from month to month, and from
Sabbath to its Sabbath, and they shall stand before Me : after that
they shall go forth, and shall see the carcases of the men that have
transgressed against Me, for their ivorm shall not die, and their
fire shall not be quenched ; and they shall be a loathing to all
fiesh " (Ixvi. 22-24). In like manner it is said by the Lord in
Mark : " Where their ivorm shall not die, and- the fire shall not
be quenched" (ix. 44,46,48); speaking of Gehennah or hell.
The filthiness of falsity is compared to a worm also in Moses :
" Thou shall jjlant and, cultivate vineyards, but thou shall
not drink the wine, neither shall thou gather it, because the
worm shall devour it " (Deut. xxviii. 39) ; wine denoting truth
from good, and in the opposite sense falsity from evil (no.
6377).

8482. And greio piitrid, signifies that hence it was infernal.
This appears from the signification oi groiving pidrid, as denoting
what is filtliy and infernal ; to groio putrid is here predicated
of evil, and a worm of falsity; for good when it becomes evil,
is like flesh or bread when it grows putrid, and the falsity
from that evil is like the worm which is produced therein from
putridity.

8483. And Moses was enraged ivith them. That this signifies
that they turned away from themselves Truth Divine, appears
from the signification of being enraged or angry, when it is said
of Moses, who represented Truth Divine, as denoting aversion
from it (see nos. 5034, 5798); and that that turning away
appears as if with the Lord, but that it is with man (no. 5798).
In many passages in the Word, anger and wrath, yea, fury,

194

CHAPTEE XVI. 20. [8484.

against men, are attributed to Jehovah, when yet there is with
Jehovah pure love and pure mercy towards man, and not the
least anger. This is said in the Word from the appearance, for
when men are opposed to the Divine, and hence shut off from
themselves the influx of love and mercy, they cast themselves
into the evil of punishment, and into hell ; this appears as
unmercifulness and as revenge from the Divine on account of
the evil which they have done, when yet nothing of the sort is
in the Divine, but it is in the evil itself (but see what has
been before shewn on this subject, nos. 1857, 2447, 6073, 6832,
6992, 6997, 7533, 7632, 7643, 7679, 7710, 7877, 7926, 8197,
8214, 82-23, 8226, 8227, 8228, 8282). From these considera-
tions it is evident, that by Moses being enraged ivith them, is
signified that they turned away from themselves Truth Divine.

8484. Verses 21-24. And they gathered it morning hy morn-
ing, every one according to the mouth of his eating ; and the sun
grew hot, and it melted. And it came to pass on the sixth day,
they gathered bread twofold, two omers for one; and all the
2)rinees of the comjMny came, and told Moses. And he said to
them, This is what Jehovah sjyake, It is a rest, a holy Sabbath
shall to-morroiu be to Jehovah, what ye will bake bake, and ichat
ye vnll seethe seethe, and all that is over init it aside to be kept
for you until the inorning. And they stored it until the morning,
as Moses commanded, and it did iiot grow putrid, and there was
not a worm in it.

And they gathered it morning by morning, signifies the recep-
tion of good from the Lord continually. Every one accord-
ing to the mouth of his eating, signifies to every one according
to the power of appropriation. And the sun grew liot, and it
melted, signifies that it vanishes according to the degree of in-
creasing lust. And it came to pass on the sixth day, signifies at
the end of every state. They gathered [bread] twofold, signifies
conjunction from good received. Two omers for one, signifies
power on the occasion. And all the princes of the company came,
and. told Moses, signifies reflection from primary truths. And he
said to them, signifies instruction. This is what Jehovah spake,
signifies influx from the Divine. It is a rest, signifies a state
of peace when there is no temptation. A holy Sabbath shall
to-morrow be to Jehovah, signifies the conjunction of good and
truth to eternity. What ye will bake bake, signifies preparation
for the conjunction of good. And what ye will seethe seethe,
signifies preparation for the conjunction of truth. And all that
is over put it aside to be kept for you until the morning, signifies
the enjoyment of every good and truth in this case as from the
proprium. And they stored it until the morning, signifies enjoy-
ment to come. As Moses commanded, signifies according to in-
struction from Truth Divine. And it did not grow putrid, and
there tvas not a ivorm in it, signifies that there was nothing of

195

8485-8487.] EXODUS.

defilement in it, because it was appropriated thus from the
Lord.

8485. Verse 21. Aiid they gathered it morning hy morning.
This signifies the reception of good from the Lord continually,
as appears from the signification of gathering, namely, manna,
as denoting the reception of good (as above, nos. 8467, 8472) ;
and from the signification of moryiing hy morning, or every
morning, as denoting continually, for morning by morning
signifies every to-morrow, and to-morrow signifies for ever
(no. 3998), thus also perpetually and continually.

8486. Every 07ie according to the mouth of his eating, signifies to
every one according to the power of appropriation, as appears
from what was said above (no. 8467), where like words occur.

8487. And the sun grew hot, and it melted. That this signifies
that it vanishes according to the degree of increasing con-
cupiscence, as appears from the signification of the sun's
growing hot, as denoting increasing lust (of which we shall
speak presently) ; and from the signification of melting, as
denoting to vanish away. The sun's growing hot denotes
increasing lust, because the sun in a good sense signifies
celestial love, by reason that the Lord is a sun in the other
life, and the heat which comes from it is the good of love, and
the light the truth of faith ; that the Lord is a sun, and that
hence is celestial love, see nos. 1052, 1521, 1529, 1530, 1531,
2120, 2441, 2495, 3636, 3643, 4060, 4321, 4696, 5084, 5097,
5377, 7078, 7083, 7171, 7173, 7270; hence the sun in the
opposite sense denotes the love of self and the world, and the
heat or growing hot from the sun in that sense denotes

2 concupiscence. It may be expedient briefly to say how the
case herein is, that the good of truth, which is signified by
manna, vanished according to the degree of increasing lust,
which is signified by its melting when the sun grew hot ; the
good of truth or spiritual good is given indeed to the man of
the spiritual Church when he is regenerating, but whereas
every delight of the love of self and of the world, which had
before constituted their life, extinguishes that good, inasmuch
as they are opposite, therefore the pure good of truth cannot
long abide with that man, but is tempered from the Lord by
the deliglits of the loves wdiich had before been [the delights]
of his life ; for unless that good was so tempered, it would
become undelightful to him, and would thereby be loathsome ;
such is heavenly good at first with those who are regenerating.
So far, therefore, as the delights of the love of self and the
world arise, so far the good of heavenly love vanishes, for, as

3 was said, they are opposites : so also vice versa. Hence it is
that in heaven there are changes of states, to which alteriiations
of times in the world correspond (no. 8426), and that thus by
turns they are remitted into the delights of natural pleasures ;

196

CHAPTER XYI. 21, 22. [8488.

for without such a change of states the good of heavenly love
would become as it were dry, and would grow vile, but it is
otherwise when tempered by natural delights at the same time
or successively. Hence it is that in the beginning, when
manna was given to the sons of Israel every morning, quails
were also given in the evening ; for by quails is signified
natural delight, and also the delight of lust (no. 8452). But it 4
should be known that the concupiscences, into which those
who are in heaven are let, when it is evening with them, are
not concupiscences which are opposed to heavenly good, but
are concupiscences which in some measure agree with that
good, for they are the delights of doing good in some abund-
ance, and hence somewhat of vaunting, in which nevertheless
there is good-will and a study to serve : they are also the
delights of magnificence as to what is handsome in house and
dress, and very many like delights. Such are the things
which do not destroy the good of heavenly love, but still hide
it, and at length, according to the degree of man's regeneration,
become the ultimate planes of heavenly love ; and then
concupiscences are no longer understood, but delights. That
the good of heavenly love, unless tempered by such things,
becomes as it were dry, and is afterwards loathed as a vile
thing, is signified by the sons of Israel, when quails were no
longer given them, calling the manna dry food, and vile ; on
which subject it is thus written in Moses : " The rabUe, which
was in the midst, lusted a lust, whence the sons of Israel also
wept a second time, and said. Who icill feed us unth flesh ?
now is our soid dry, there is not any thing which our eyes [may
look to] hut manna " (Num. xi. 4, 6). Again : " The pcojdc sjjake
against God and against Moses, Wherefore have ye made us to
come up Old of Egyp)t, that we should die in the ivilderness ?
there is no bread, neither water, already doth our soul loathe
this most vile bread " (Num. xxi. 5). And again : *' Jehovah hath
afflicted thee, and hath made thee to hunger, and hath fed thee,
'with manna, which thou knowest not, neither did thy fathers
know ; that He might teach thee, that man doth not live by bread,
alone, but by every declaration of the mouth of Jehovah doth man
live" (Deut. viii. 3). In like manner as manna, unleavened 5
bread also signifies good pure from falsities (no. 8058) ;
this bread for a like reason is called The byxad of affliction
(Deut. xvi. 3). From these considerations it may now appear,
what is meant by the good of truth vanishing according to the
degree of increasing lust, wdiich is signified by the manna
melting when the sun grew hot.

8488. Verse 22. And it came to pass on the sixth day,
signifies at the end of every state, as appears from the
signification of the sixth day, as denoting the end of every
state (see above, no. 8421).

197

8489-8495.] EXODUS.

8489. They gathered {bread] twofold, signifies conjunction
from good received. This appears from the signification of the
gathering of manna, as denoting the reception of good ; to
gather denotes reception (see nos. 8467, 8472), and manna
denotes the good of truth (see no. 8464) ; and from the
signification of ttvofold, as denoting conjunction (see no. 8423),

8490. Two omers for one. That this signifies power then,
appears from the signification of an omer, as denoting sufficient
quantity, and thus power (see nos. 8468, 8473) ; here a sufficient
quantity and power for conjunction ; for by the seventh or
Sabhath day is signified the conjunction of good and truth.

8491. And all the princes of tJie assemhhj came, and told
Moses. This signifies reflection from primary truths, as appears
from the signification of 'the princes of the assembly, as denoting
primary truths (nos. 1482, 2089, 5044) ; and from the signi-
fication of telling, as denoting reflection (see nos. 2862, 5508).

8492. Verse 23. And he said to them, signifies instruction,
as appears from the signification of sagging, as involving what
follows, in this case instruction, namely, how it was to be done
with the gathering of the manna on the day before the Sabbath;
saying also denotes instruction (see nos. 6879, 6881, 6889,
6891, 7186, 7267, 7304, 7380).

8493. This is ivhat Jehovah spake, signifies influx from the
Divine, as appears from this consideration, that Jehovah or the
Lord instructs by influx, and that this is expressed in the
historical parts of the Word by saying and speaking ; sp)ea'king
also in other passages denotes influx (see nos. 2451, 5481, 5797,
7270, 8128).

8494. Rest signifies a state of peace, when there is no
temptation, as appears from the signification of a rest, such as
was on the days of the Sabbath, as being a representative of a
state of peace, in which the conjunction of good and truth is
effected; but the six foregoing days represented combat and
labour, consequently temptations, which precede a state of
peace, for after temptations there comes a state of peace, and
then the conjunction of good and truth ; that the six days,
which precede the seventh or the Sabbath, signified combat
and labour, see nos. 720, 737, 900 ; that after temptations there
is tranquillity and peace, nos. 3696, 4572, 5246, 6829, 8367,
8370 ; and that the Sabbath denotes the conjunction of good
and truth, will be seen in what now follows.

8495. A holy Sabbath shall to-morrow be to Jehovah. That
this signifies the conjunction of good and truth to eternity,
appears from the signification of Sabbath, as denoting the con-
junction of good and truth (of which we shall speak presently) ;
and from the signification of to-morrow, as denoting to eternity
(see no. 3998). He who does not know what the Sabbath
represented, and hence what it signified, must needs be

198

CHAPTER XVI. 23. [8495.

ignorant also, why it was accounted the most holy of all things ;
but the reason why it was accounted most holy was, because in
the highest sense it represented the union of the Divine and of
the Divine Human in the Lord, and in the respective sense
the conjunction of the Lord's Divine Human witii the human
race ; hence the Sabbath was most holy. And as it repre- 2
sented those tilings, it also represented heaven as to the con-
junction of good and truth, which conjunction is called the
heavenly marriage. And whereas the conjunction of good and
truth is effected by the Lord alone, and nothing of it by man,
and whereas it is effected in a state of peace, therefore it was
most strictly forbidden that man then should do any work,
insomuch that the soul which did it was to be cut off, on
which subject it is thus written in Moses : " Ye shall keep the
Sabbath because it is holy to you ; he loho profanes it, dying he
shall die ; because every one who docth work in it, this soid shall
be cut off from the midst of his people " (Exod. xxxi. 14). There-
fore he was stoned who only gathered wood on that day (Num.
XV. 32-37). Therefore also the Commandment concerning the 3
Sabbath is tlie third* Commandment in tlie Decalogue, imme-
diately following the two concerning the holy worship of
Jehovah (Exod. xx. 8 ; Deut. v. 12). And on this account the
Sabbath is called "an eternal covenant" (Exod. xxxi. 16), for a
covenant signifies conjunction (110s. 665, 666, 1023, 1038, 1864,
1996, 2003, 2021, 6804). From these considerations it may 4
now appear, what is meant in the internal sense by those things
wliich are said in the following passages concerning the Sabbath ;
as in Isaiah : "Blessed is the man who keepeth the Sabbath, that he
profane it not : Thus said Jehovah to the eunuchs, who keep My
Sabbaths, and choose that in which I delight, and take hold of My
covenant, I will give to them in My house, and within My walls,
a place and a name, better than sons and daughters, a name of
eternity I tvill give to them, vjhich shall not be cut off. Whoso-
ever keepeth the Sabbath that he profane it not, and they vAo take
hold of My covcna7it, I will introduce them ui^on the mountain of
My holiness, and make them cheerful in the house of My prayer"
(Ivi. 2-7) ; from this passage it is evident, that by those who
sanctify the Sabbath are meant those who are in conjunction
with the Lord ; that they shall be in heaven, is signified by a
place and a name better than sons and daughters being given them
in the house of Jehovah, a name of eternity which shall not be cut
off, and by their being introduced upon the mountain of holiness.
In the same [prophet] : " If thou turn aivay thy foot from the
Sabbath, that thou may est not do thine oivn ivills on the day of
My holiness, but shall call the Sabbath holy delights, honourable
to Jehovah, and shall honour it, that thou may est not do thine oivn

* It is to be noted, that in the division of the Commandments adopted by oiir
author, that whicli is the fowth in the order commonly received, is ]ilaced third.

199

8495.] EXODUS.

ic<tys at that time, nor find thine oxen desire, or speaTc a word,
then shalt thou he delighted xcith Jehovah, and I will feed thee
tcith the heritage of Jacob (hiiL 13, 14). Here it is very evident
what was represented by not doing an if uwl-on the Sabbath day,
namely, that they should do nothing from the proprinm, but
from the Lord ; for the angelic state in heaven is, that they do
desire and do nothing, and do not even think and speak from
themselves, or from their own proprinm, their conjunction with
5 the Lord consisting in this. The proprinm from which they
are not to act, is signified by their not doing their oum wills, nor
doing their own uxigs, nor finding their own dcsij-e, nor sjjeaking
a word ; this state with the angels is the truly heavenly state,
and when they are in it, then they have peace and rest ; and
the Lord also has rest, for when they are conjoined with Him,
there is no longer labour with them, for they are then in the
Lord ; these things are signified by the words. So ye shall call the
Sabbath holy delights to Jehovah, and they shall be delighted with
Jehovah : The Lord's rest is signified by His resting on the
seventJi day after the six days' creation (Gen. ii. 2). Like things
are meant by these words in Jeremiah : " If hearing ye xrill hear
Me, so as not to introduce a burden through the gates of this city
on the Sabbath day, and that ye sanetify the tSabbath day, so as
not to do in it any work, then shall there enter through the gates
of this city kitigs and pri^ices, sitting upon the throne of David,
riding in chariot and horses, themselves and their princes, tht
man (yve) of Judah, and the inhabitants of Jerusalem, and this
city shall be inhabited for ever " (xvii 24, 25) ; by work 07i the
Sabbath is signified everything which is from the proprium ;
the state of those who are not led of the proprinm but of the
Lord, is described by the7-e entering through the gates of the city
kings and priiices, sitting upon the throne of David, riding in
chariot and horses; hx kings are signified the truths of faith, by
princes the primary things thereof, by sitting upon the throne
of David, that they are from the Lord, by a chariot and horses
the doctrinal and intellectual things of faith. It should be
known, that all things which come fi'om man's proprium are
evil, and that those which come from the Lord are good ; that
with those who are led by the Lord, all things flow in, even to
the smallest thing of the life both intellectual and voluntary,
thus even to each and all things of faith and charity (see what
has been abundantly shewn from experience, nos. 28S6, 2887,
2888, 6053-6058, 6189-6215, 6307-6327, 6466-6495, 6598-
6626, 6982, 6985, 6996, 7004, 7055, 7056, 7058. 7147, 7270).
That the Sabl»ath was representative of the Lord's conjunction
with tlie human race, appears from Ezekiel : "/ gave them My
Sabbaths, that they might be for a sign betweeri Me and them, to
acknowledge that I Jehovah do sanctify them " (xx. 12 ; Exod.
xxxi 13). Therefore also it was forbidden to kindle afire on the
200

CHAPTEE XVI. 23. [8496, 8497.

Sahhath day (Exod. xxxv. 3), because afire signifies everything
of life, and by kindling afire every tiling of life from the pro-
prium. From what has been said it is evident, that the Lord
is the Lord of the Sahhath, according to His words in Matthew
(xii. 1-9) ; and why many cures were performed by the Lord
on the Sabbath days (Matt. xii. 10-14 ; Mark iii. 1-9 ;
Luke vi. 6-12 ; xiii. 10-18 ; xiv. 1-7 ; John v. 9-19 ; vii. 22,
23 ; ix. 14, 16) ; for the diseases, of which they were healed
by the Lord, involved spiritual diseases which are from evil
(nos. 7337, 8364).

8496. What ye will hake hake, signifies preparation for the
conjunction of good ; and what ye will seethe seethe, signifies
preparation for the conjunction of truth. This appears from
the signification of haking, as denoting, because it is effected by
fire, preparation for the conjunction of good; and from the
signification of seething, as denoting, because it is effected by
water, preparation for the conjunction of truth ; for water
signifies the truth of faith (nos. 2702, 3058, 3424, 4976, 5668),
and fire signifies the good of love (nos. 934, 5215, 6314, 6832,
6834, 6849, 7324, 7852). That it denotes preparation for con-
junction, is evident, for what was boiled and seethed, was pre-
pared for the following day the Sabbath, by which is signified
conjunction (as was shewn just above) ; for it was forbidden
them to kindle a tire on the Sabbath day (Exod. xxxv. 3), thus
they were not to bake or seethe on that day. Baking which
was done by fire is said of bread and the meat-offering (see Fsa.
xliv. 15, 19 ; 1 Sam. xxviii. 24 ; Ezek. xlvi. 20 ; Lev. xx. 21) ;
and seething which was done by water is said of flesh (see
Exod. xxix. 31 ; 1 Sam. ii. 13, 14, 15).

8497. And all that is over put it aside to he kept for you until
the morning. That this signifies the enjoyment of all good and
truth then as from the proprium, appears from the signification
of laying up the overplus until the morning, as denoting enjoy-
ment on the Sabbath day ; it denotes the enjoyment of good and
truth, because the surplus of what was baked and seethed was
to be stored up, and because it was then to be eaten, for haking
signifies the preparation of good, and seething the preparation
of truth (as was shewn just above, no. 8496) ; and eating
signifies enjoyment and appropriation (nos. 3168, 3513 at the
end, 3596, 3832, 4745, 7849) ; and from the signification of
to he kept for you, as denoting, as if from the 'propriuni. That
these things are signified by the above words, is because the
good and truth, which flow in from the Lord, are conjoined and as
it were appropriated ; such is the conjunction of heaven, that is,
of those who are in heaven, with the Lord. It is said as from
the proprium, because the goods of faith and charity cannot be
given to man or angel so as to be his own, for men and
angels are only recipients, or forms accommodated to receive

201

8498-8502.] EXODUS.

life, thus good and truth, from the Lord ; life itself is from no
other source, and inasmuch as life is from the Lord, it cannot
be otherwise appropriated, except to appear as [man's] own.
But they who are in the Lord, perceive plainly that life flows
in, consequently good and truth, for these belong to life.
The reason why life appears as [man's] own is, because the
Lord from Divine Love desires to give and conjoin all that is
His to man, and as far as it can be done He does conjoin. This
proprium which is given by the Lord, is called the heavenly
proprinm (concerning which see nos. 731, 1937, 1947, 2882,
2883, 2891, 3812, 5660).

8498. Verse 24. And they laid it up until the morning,
signifies enjoyment to come, as appears from what was explained
just above (no. 8497).

8499. As Moses commanded. This signifies according to
instruction, as appears from the signification of commanding,
as denoting instruction ; and from the representation of Moses,
as denoting Truth Divine (see frequently above).

8500. And it did not hecome putrid, and there loas not a tuorm
in it, signifies that there was nothing of defilement in it, because
it was appropriated thus from the Divine. This appears from the
signification of hccoming putrid, as denoting infernal filthiness,
which is predicated of evil (see above, no. 8482) ; and from the
signification of a worm, as also denoting infernal filthiness, but
which is predicated of falsity (see no. 8481) ; such filthinesses
are in those things which are done from the proprium, but
heavenly and Divine Things are in those which are done from
the Lord (see no. 8478).

8501. Verses 25-27. And Moses said, Eat ye it to-day, hecause
to-day is a Sahiath to Jehovah, to-day it shall not he found in
the field. Six days ye shall gather it, and on the seventh day is
the Sabhath, in it there shall he none. And it came to pass on
the seventh day, there went out of the people to gather, and
they did not find.

And Moses said, signifies information concerning this thing.
Eat ye it to-day, signifies appropriation to eternity. Because
to-day is a Sabbath to Jehovah, signifies because good is con-
joined to truth from the Lord. To-day it shall not he found in
the field, signifies that then good shall no longer loe acquired by
means of truth. Six days ye shall gather it, signifies the recep-
tion of truth before it is conjoined to good. And on the seventh
day is the Sahbath, signifies that afterwards there is conjunc-
tion. In it there shall he none, signifies that there shall he no
longer good by means of truth. A7id it came to pass on the
seventh day, signifies a state of good and truth conjoined. There
roent forth of the peopile to gather, and they did not find, signifies
that tliey desired to acquire, but it was not given,

8502. Verse 25. And Moses said, signifies information con-
202

CHAPTER XYI. 25. [8503-8505.

cerning this thing, as appears from the signification of saying,
as involving the things that follow, here information concerning
the manna, that they would not find it on the Sabbath day.

8503. Eat yc it to-day, signifies appropriation to eternity, as
appears from the signification of eating, as denoting appropria-
tion (see nos. 3168, 3513, 3596, 4745) ; and from the significa-
tion of to-day, as denoting to eternity (see nos. 2838, 3998,
4304, 6165, 6984).

8504. Because to-day is a Sahbath to Jehovah, signifies because
good is conjoined with truth from the Lord, as appears from
the signification of a Sabbath, as denoting the conjunction of
good and truth (see above, no. 8495) ; and from the signifi-
cation of to-day, as denoting to eternity (see just above, no.
8503). That Jehovah in the Word is the Lord, hath been
frequently shewn above.

8505. To-day it shall not be found in the field. That this
signifies that good shall no longer be acquired by means of
truth, appears from the signification of not finding, when it is
predicated of the good which comes by means of truth, as denot-
ing no longer to acquire ; and from the signification of a field,
as denoting man, in the present case the mind of man in which
good is implanted by truth ; for man is called a field from
this circumstance, that he receives the truths of faitii, which
are seeds, and produces the fruits of the seeds, which are
goods. It may be expedient briefly to explain how the case
is ; man before regeneration acts from truth, but by means of
it acquires good ; for truth then becomes good with him, when
it becomes of the will, and so of the life ; but after regeneration
he acts from good, and by means of it procures truths. That
this may be better understood, man before regeneration acts
from obedience, but after regeneration from affection ; those
two states are the reverse of each other, for in the former
state truth bears rule, but in the latter good bears rule ; or in
the former state man looks downwards or backwards, but in
the latter upwards or forwards. When man is in the latter
state, namely, when he acts from affection, it is no longer
allowed him to look back, and to do good from truth, for then
the Lord flows into good, and by means of good leads him ; if he
were to look back then, or were to do good from truth, he would
act from his own [proprium], for he who acts from truth, leads
himself, but he who acts from good, is led by the Lord. These
are the things meant by the Lord's words in Matthew : " When
ye shall see the abomination of desolation, let not him who is on
the house descend to take anything out of his house ; and let not
him vjho is in the field return back to take his clothes" (xxiv. 15,
17, 18.) And in Luke : " hi that day, whosoever shall be on the
house, and his vessels in the house, let him not come doivn to take
them ; and whosoever is in the field, in like manner let hiiii not

203

8506-8510.] EXODUS.

return to the things behind him ; rememler Lot's wife" (xvii.
31, 32). How the case is, further, see what was explained, nos.
3652, 5895 at the end, 5897, 7923, and what is explained
below, nos. 8506, 8510. These are what in the internal sense
is signified by those words, that manna should not he found
in the field on the seventh day ; and by the going forth of the
people to gather, and not finding.

8506. Verse 26. Six days ye shall gather it, signifies the
reception of truth before it is conjoined with good, as appears
from the signification of six days, as denoting states of combat
and labour (see above, 8494), here a state of the reception of
truth, or a state when good is acquired by means of truth
(see just above, no. 8505), for in this state there is labour and
combat ; in this state man is let into temptations, which are
combats with the evils and falsities in him ; and then the
Lord fights for man, and also with him ; but after this
state, there is a state of the conjunction of good and truth,
thus at the time a state of rest also to the Lord ; this state is
what was represented by rest on the seventh day, or the
Sabbath day ; the Lord then has rest, because when good is
conjoined with truth, man is in the Lord, and is led by the
Lord without labour and combat : this state is what is meant
by the other state spoken of just above (no. 8505).

8507. And on the seventh day is the Sabbath, signifies that
afterwards there is conjunction, as appears from the signification
of the seventh or the Sabbath day, as denoting the conjunction of
good and truth (see above, no. 8496).

8508. In it there shall be none, signifies that there shall be
no longer good by means of truth, as appears from what was
explained above (no. 8505).

8509. Verse 27. And it eame to 2mss on the seventh day,
signifies a state of good and truth conjoined, as appears from
the signification of the seventh or Salhath day, as denoting the
conjunction of good and truth (as above, no. 8507).

8510. There ivent forth of the people to gather, and they did not
find. That this signifies that they desired to acquire, but it
was not given, appears from what was explained above (no.
8505) ; it is there evident what it is to act from the truth of
faith, and what it is to act from the good of charity, namely,
that he who acts fiom the truth of faith, is not yet in the order
of heaven ; but he who acts from the good of charity, is in
that order. For the order, by which man is led of the Lord, is
by means of the will of man, consequently by means of good,
for this is of the will, in which case his understanding is sub-
servient, and consequently truth, for it is of the understanding.
When it is this state, then it is the Sabbath, for then the Lord
has rest ; this state exists when good is conjoined with truth.
That this state is the Lord's rest, may appear from. this con-

204

CHAPTER XVI. 28. [8511, 8512.

sideration, that Jehovah or the Lord, after the six days'
creation and labour, on the seventh day rested from all work
(Gen. ii. 2). This state is the state of heaven, hence it is that
heaven itself is called a Sabbath, or that there is in heaven a
perpetual Sabbath. That by the creation in the first chapter
of Genesis is meant the new creation or regeneration, and by
the six days there are meant temptations and combats, see
what was explained at chapters i. and ii.

8511. Verses 28-31. And Jehovah said unto Moses, Hoiv long
do ye refuse to keep My commandments and My laws ? See, becaiise
Jehovah hath given you the Sabbath, therefore He gives you on
the sixth day the bread of two days ; rest ye every one under him-
self, let not any one go forth from his place on the seventh day.
And the 2)eople rested on the seventh day. And the house of
Israel called the name thereof manna, and it was as coriander
seed, vjhite, and its taste was as of a cake in honey.

And Jehovah said unto Moses, signifies the appearing of the
Divine obscured. How long do ye refuse to keep My command-
ments and My laws ? signifies that they did not act according to
Divine order. See, signifies that they should observe and reflect.
Because Jehovah hath given you the Sabbath, signifies the con-
junction of good and truth from the Lord. Therefore He gives
you on the sixth day the bread of two days, signifies that there-
fore even to the end of the former state He gives so much
good by means of truth, that conjunction may afterwards be
effected. Best ye every one under himself, signifies a state of
peace. Let not any one go forth from his place on the seventh day,
signifies that they must then remain in the state. And the
2)eople rested on the seventh day, signifies a representative then
of good and truth in a state of peace. And the house of Israel
called the name thereof manna, signifies its quality as to them.
And it was as coriander seed, white, signifies truth therein which
was pure. And its taste was as of a cake in honey, signifies good
that was delightful, as what was made good from truth by
means of delight.

8512. Verse 28. And Jehovah said to Moses, signifies the ap-
pearing of the Divine obscured. This appears from the signi-
fication of Jehovah said, as involving the things which follow,
here that they did not keep the commandments and laws, thus
that the appearing of the Divine among them was obscured ; for
this effect has place when any do not live according to the Divine
commandments, for when they live according to them, then they
live according to Divine order, for the Divine commandments
are truths and goods which are from order; and when they live
according to order, then they live in the Lord, for the Lord is
Order itself. Hence it follows, that he who does not live
according to the commandments and laws, which are of Divine
order, does not live in the Lord, consequently in such a case the

205

8513-8515.] EXODUS.

Divine is obscured with him. By living according to order is
here meant to be led of the Lord by means of good, but to live
not as yet according to order, is to be led by means of truth ;
and when man is led by means of truth, the Lord does not
appear ; wherefore also in such case man goes in darkness, in
which he does not see good ; it is otherwise when man is led by
means of good, in this case he sees in the light.

8513. How long do ye refuse to hcep My commandments and My
laivs? That this signifies that they did not act according to Divine
order, appears from what has just now been explained above
(no. 8512). To the intent that it may be known what it is to
act according to Divine order, and not to act according to it, it
may be expedient to make some further observations on the
subject. Everything which is done according to Divine order,
is inwardly open even to the Lord, and thus has heaven in it ;
but everything which is not done according to Divine order, is
inwardly closed, and thus has not heaven in it ; it is Divine
order therefore, that the Lord flows in through a man's interiors
into his exteriors, thus through a man's will into his actions ;
this is done when a man is in good, that is, when he is in the
affection of doing good for the sake of good, and not for the
sake of himself ; when a man does it for the sake of himself, and
not for the sake of good, then the interiors are closed, and he
cannot be led of the Lord by means of heaven, but is led of
himself ; the love determines by whom a man is led, for every
one is led by his love ; he who loves himself better than his
neighbour, leads himself, but he who loves good, is led by
good, consequently by the Lord who is the source of good.
Erom these considerations it may be seen, what is the difference
between living according to order, and living not according to
it. In what manner a man ought to live that he may live ac-
cording to order, the Word teaches, and the doctrinal of faith
from the Word ; he who does not look beyond external things,
can never comprehend such things, for he knows not what the
internal is, scarcely that there is an internal, and still less that
the internal can be opened, and that when it is opened, heaven
is in it. The intelligent ones of the world especially are in this
ignorance, and such of them as allow the existence of an in-
ternal, have still either no idea or a mistaken one concerning
it ; hence it is that they believe little, and also that they apply
their knowledges to confirm the tenet that all things are of
nature.

8514 Verse 29. See ye, signifies that they should observe
and reflect, as appears from the signification of scci7ig, as
/lenoting to understand (see nos. 2325, 3863, 4403-4421, 5il4) ;
hence as denoting to perceive (nos. 2150, 3764, 4567, 4723,
5400), and also to reflect (nos. 6836, 6839).

8515. Because Jeliovali hath given you the Sahhath, signifies
206

CHAPTER XVI. 29. [8516.

the conjunction of good and truth from the Lord, as appears
from the signification of tlw Sahhath, as denoting the conjunc-
tion of good and truth (see no. 8495) ; that it is from the Lord,
is signified by Jehovah hath given ; for Jehovah in the "Word
is the Lord.

8516. Therefore He gives yoxi on the sixth day the bread of tico
days. That this signifies that therefore even to the end of
the former state He gives so much of good by means of truth,
that conjunction may afterwards be effected, appears from the
signification of the sixth day, as denoting the end of a prior
state (see no. 8421); from the signification of manna, which
in this case is the bread, as denoting the good of truth (see
nos. 8462, 8464) ; and from the signification of the Sabbath, for
which also manna was given on the sixth day, thus the bread
of tivo days, as denoting the conjunction of good and truth (see
no. 8495). It was shewn above, that by the Sabbath was
signified the conjunction of good and truth, and that by manna
not being found on the seventh day, is signified that when a
man is in that conjunction, he acts from good, and no longer
from truth, and also that he ought not to act any longer from
truth (no. 8510). As this appears a paradox, it may be ex- 2
pedient to explain it briefly still further. Every one ought to
be led to Christian good, which is called charity, by means of
the truth of faith ; for the truth of faith must teach not only
what charity is, but also what should be its quality ; and unless
any one learns this first from the doctrine of his Church (for of
himself he cannot in any wise know it), he cannot be prepared
and thereby adapted to receive that good ; as for example, he must
know from tlie doctrine of faith, that it does not pertain to charity
to do good for the sake of self, or for the sake of recompense,
thus neither by works of charity to merit salvation ; he must
know also that all the good of charity is from the Lord, and
none at all from self, with very many things besides which
teach what charity is, and what its quality should be: from
these considerations it may appear, that a man cannot be led to
Christian good but by means of the truths of faith. He must
know further, that truths do not of themselves enter into good,
but that good adopts truths, and adjoins them to itself; for the
truths of faith lie in his memory as in a plane extended beneath
the interior sight ; good from the Lord flows in through that
sight, and chooses out of them and conjoins to itself the truths
which are in agreement with it : the truths which lie beneath,
cannot flow into the good which is above ; for it is altogether
contrary to order, and also impossible, that what is lower
should flow into what is higher (no. 5259). Erom these con- 3
siderations it may now be known, how Christian good originates
with a man when he is regenerated, and hence also what ought
to be his quality when he is regenerated, — that he should act

207

8517-8521.] EXODUS.

from good, and not from truth, that is, that he should be led of
the Lord by good, and no longer by truth ; for he is then in
charity, that is, in the affection of doing that good. All who
are in heaven are so led, for this is according to Divine order ;
and thus whatever they think and do flows as it were spon-
taneously and from freedom : it would be quite otherwise if
they were to think and act from truth ; for in this case they
would think whether it ought to be so done or not, and would
thus hesitate iu everything, and would thereby obscure the
light they have, and at length would act according to what
they themselves love, thus according to influx from those things
which favour their loves, which is to be led by themselves and
not by the Loid. From these considerations it is further
evident, what is meant by good being no longer to be acquired
by means of truth, wdiich is signified by gathering manna for
six days, and not finding it on the seventh day (on which sub-
ject see no. 8505, 8506, 8510).

8517. That, rest ye every one under himself, signifies a state
of peace, appears from the signification of resting, as denoting
a state of peace (see above, no. 8494). That they were to rest
on the Sabbath day, and at that time to do no work, not even
to kindle a fire, and prepare for themselves what they were to
eat, was re^jresentative of a state of peace, in which the con-
junction of good and truth is effected by the Lord; for all
conjunction of these is effected in that state. When a man is
in a state of peace, then he is also led of the Lord by good ; if
he were then to lead himself, even by truth, he would dissipate
the state of peace, and consequently there would be no con-
junction (see just above, no. 8516).

8518. Let not any one go forth from Ids place on the seventh
day, signifies that they must then remain in the state [above-
named], appears from what was explained above (nos. 8494,
8517).

8519. Yerse 30. And the people rested on the seventh day.
This signifies a representative of the conjunction of good and
truth in a state of peace, as appears from what was said above
(nos. 8494, 8517).

8520. Verse 31. And the house of Israel called the name
thereof manna. That this signifies its quality with them,
appears from the signification of a name and calling a name, as
denoting the quality of a thing (see nos. 144, 145, 1896, 2009,
2724, 3006, 3421, 6674). Manna was so called from its not
being known, and it denotes the good of truth, which is the
good of those who are of the spiritual Church (see nos. 8462,
8464).

8521. And it was like coriander seed, white.. This signifies
that the truth therein was pure, as appears from the significa-
tion of seed, as denoting the truth of faith (see nos. 255, 1940,

208

CHAPTER XVI. 31. [8522.

2848, 3038, 3310, 3373): it is said coriander seed because it is
white ; for white is predicated of truth, and truth is also repre-
sented as white (nos. 3301, 3993, 4007, 5319). The good of
truth is now described, which is signified by ouanna, both as to
the quality of the truth and the good therein : the quality of
the truth is described by its being like coriander seed, white ;
and the quality of the good by its taste being as of a cake
in honey. The good of truth, which is the good of those who z
are of the Lord's spiritual kingdom, differs wholly from the
good of those who are of His celestial kingdom : the good of
truth of those who are of the spiritual kingdom is implanted in
their intellectual part, for in that part the Lord forms a new
will, whereby the man wills to do according to the truth which
he had imbibed from the doctrine of his Church ; and when he
wills and does that truth, it becomes good with him, and is
called spiritual good, and also the good of truth. That this is
really truth, he indeed believes, because he has faith in his
doctrine ; but he has no perception whether it is true, unless he
seem to himself to have it from his having confirmed it with
himself, partly from the sense of the letter of the Word, and
partly from the fallacies of the ideas favouring the opinion
which he had conceived, not considering that there is nothing
which cannot be confirmed, even falsity itself, so as to appear
like truth (see nos. 4741, 5033, 6865, 7012, 7680, 7950):
hence it is that all sorts of people believe their own dogmas to
be true, even the Socinians, and the Jews themselves. Erom 3
these considerations it is evident, what is the nature of the
truth which is turned into good with many who are of the
Church ; none of these can see whether the doctrines of their
own Church be true, but such as are in the affection of truth
for the sake of the uses of life ; those who have this end are
continually enlightened by the Lord, not only during their life
in the world, but also afterwards ; it is only these who can re-
ceive it ; for the Lord leads them by good, and thereby enables
them to see truth, and thus to believe it. Erom these con-
siderations it appears, what are the source and quality of the
good which those of the Lord's spiritual kingdom possess. But
the good of those who are of the Lord's celestial kingdom, is
not implanted in their intellectual part, but in their voluntary
part : those who are in this good know from internal percep-
tion from the Lord whether a thing be true (concerning both
kinds of good, and the difference between them, see nos. 2048,
2088, 2227, 2669, 2715, 2718, 3235, 3240, 3241, 3246, 4138,
4493, 5113, 6500, 6865, 7233, 7977, 7992).

8522. And the taste of it was as of a cake in honey. This
signifies that good was delightful, like what was made good
from truth by means of delight, as appears from the significa-
tion of the taste, as being said of the delights which are of

VOL. X. 0 299

B523-8525.] EXODUS.

good, because it corresponds to the delight of growing wise
(see nos. 3502, 4793) ; from the signification of a cake, as
denoting spiritual good (see no. 7978) ; and from the signi-
fication of honey, as denoting natural delight (see nos. 5620,
6857). From these considerations it follows, that its taste
being like that of a cake in honey, signifies that good was
delightful, because it was made by delight from truth. Spiritual
good is here described as to its origin and mode of existence,
and thus as to quality ; that in its first origin it is truth, and
that it becomes good by its coming into act from tlie will, thus
from the affection ; for whatever a man wills from affection,
he perceives as good; but this good can only exist by the
delights of the natural man: by them the spiritual man is
introduced, and when he is introduced, he thence becomes
sensible of it ; this is what is signified by, the taste of the
manna tvas as of a cake in honey.

8523. Verses 32-34. And Moses said, This is the word which
Jehovah hath commanded, Fill an omer of it to he kept for your
generations, to the intent that they may see the bread with which
I fed you in the wilderness, when I hrovght you forth out of the
land of Egypt. And Moses said unto Aaron, Take an urn, and
pitt therein an omer full of manna, and lay it up before Jehovah,
to he kept for your ge^ierations. As Jehovah commanded Moses,
so Aaron laid it %vp before the Testimony, to he kept.

And 3foses said. This is the word vjhich Jehovah hath com-
manded, signifies a command. Fill an omer of it, signifies the
highest degree of power. To be kept for your generations, Q\g-
nifies which belongs to those who are of the spiritual Church.
To the intent that they may see the bread with ivhich I fed you
in the vnlderness, signifies the good of truth when in a state of
temptations. When I brought you forth out of the land of
Egypt, signifies after they were delivered from infestations.
And Moses said unto Aaron, signifies influx. Take an urn,
signifies truth. And 'put therein an omer fidl of manna, sig-
nifies as much good therein as it contains. And lay it up
before Jehovah, signifies that it may be in the presence of the
Divine. To be kept for your generations, signifies that it may
be a measure for those who are of that spiritual Church. As
Jehovah commanded Moses, signifies according to command.
So Aaron laid it iqo before the Testimony, to be kept, signifies that
it was in the presence of the Divine.

8524. Verse 32. And Moses said, This is the ivord which
Jehovah hath commanded. This signifies a command, as appears
from the signification of the word of Jehovah which He com-
manded, as denoting a Divine command (as also above, no.
8466).

8525. That, Fill an omer of it, signifies the highest degree
of power, appears from the signification of an omer, as denoting

210

CHAPTEE XVI. 33. [8526-8530.

as much as is sufficient and power (see nos. 8468, 8473) ; and
as an omer denotes as much as is sufficient, or as much power
as any one has, so also it denotes the highest degree of power.

8526. To he kept for your generations. This signifies, which
belongs to those who are of the spiritual Church, as appears
from the signification of generations, as denoting the things of
faith and charity (see nos. 613, 2020, 2584, 6239) ; hence, in
a determinate sense, as denoting those who are of the spiritual
Church, because they are in faith and charity, and are those
who are represented by the sons of Israel, whose generations
are here meant. To he kept for them, signifies that it may be
for a memorial.

8527. To the intent that they may see the hread with which I
fed you in the wilderness, signifies the good of truth when in
a state of temptations. This appears from the signification of
manna, which is here the hread, as denoting the good of truth
(see nos. 8462, 8464) ; and from the signification of the wilder-
ness, as denoting a state of undergoing temptations (see no.
8098).

8528. When I hrought you forth out of the land of Egypt.
That this signifies after they were delivered from infestations,
appears from the signification of hringing forth, as denoting to
deliver; and from the signification of the land of Egypt, as
denoting infestations (see no. 7278) : the land of Egypt denotes
infestations, because the Egyptians and Pharaoh signify those
who infested the well-disposed in the other life, and who also
at the present day infest them (see nos. 7097, 7220, 7228,
7317, 8148).

8529. Verse 33. And Moses said u7ito Aaron, signifies
influx, as appears from the signification of saying, when it is
by the internal Divine Truth, which is represented by Moses,
to the external Divine Truth represented by Aaron, as denot-
ing influx ; for Divine influx is effected through the truth
which proceeds immediately from the Lord, into that which
proceeds mediately: Moses and Aaron, in the representative
sense, denote those truths (see nos. 7009, 7010, 7382).

8530. Take an urn. This signifies truth, as appears from
the signification of an urn, as here denoting truth : an urn
denotes truth, because it was a vessel containing manna, which
signifies good, and all truth is as it were a vessel of good ;
hence also vessels in general signify truths (nos. 3068, 3079,
3318, 3321), consequently vessels specifically, and in this case
an urn. That truths are vessels containing good, may be
illustrated by various things in nature, as by light, which
contains heat from the sun ; light also signifies truth, and the
heat in the light signifies good ; the case is similar in respect
to truth and good, also in respect to a garment as to the body,
and to the body as to the soul ; also as a blood-vessel and a

211

8531-8535.] EXODUS.

fibre in respect to the blood and the animal spirit contained
in them ; also as the lungs in respect to the heart, consequently
as the breathing of the lungs to the beating of the heart ; in
a word, as every organic form of the body in respect to the
life which is therein. From these comparisons it may appear,
that the quality of truth without good, or of faith without
charity, is like the organic forms of the body without life ;
that it is like the breathing of the lungs without the beating
of the heart, or like the lungs without the heart ; and that it
is like a blood-vessel and a fibre without the blood and the
animal spirit ; also like a body without the soul ; consequently
that it is like an inanimate somewhat ; and if instead of good
there be evil, that it is like a carcase.

8531. And put therein an omcr full of manna. This signifies
as much good therein as it contains, as appears from the
signification of an onurfnll, as denoting as much as it contains ;
and from the signification of manna, as denoting spiritual good,
or the good of truth (see nos. 8462, 8464).

8532. And lay it wp lefore Jehovah, signifies that it may
be in the Divine presence, as appears without explanation.

8533. To he kept for your generations. That this signifies
that it may be a measure for those who are of that spiritual
Church, appears from the signification of an omer of 7nanna,
which was laid up to be kept, as denoting as much as is
sufficient (see no. 8468), thus also a measure, namely, of how
much good this Church possessed; yo2ir generations denotes
those who are of the spiritual Church (see above, no. 8526).
As to the measure or degree of good belonging to a Church,
it should be known, that goods in the other life are accord-
ing to [every one's] nature and capacity, and that they are
bounded with every one during his life in the world, according
to the quality and quantity of his faith and charity in life.
The nature and extent of the good of every one in the other
life is manifested before the angels, when the Lord allows it ;
for it can be made visible in the light of heaven, but not in
the light of the world ; the case is the same in general, namely,
in respect to the general good of the Church. The quantity
and quality of good possessed by every individual and by the
Church, is represented by weights and measures in the Word ;
in the present case, the quantity of the good of the spiritual
Church, which is represented by the sons of Israel, by an omer
of manna, which was laid up to be kept before Jehovah.

8534. Verse 34. As Jehovah commanded Moses. This sig-
nifies according to command, as appears from the signification
of commanding, when it is by Jehovah, as denoting a command
(as above, nos. 8466, 8524).

8535. So Aaron laid it up before the Testimony, to he kept.
That this signifies that it was in the Divine presence, appears

212 ^

CHAPTER XVI. 35. [8536-8538.

from the signification of laying up to he kept, as denoting for a
memorial (as above, nos. 8526, 8533); and from the significa-
tion of before the testimony, as denoting in the presence of the
Divine : that the testimony denotes the Divine, is evident from
what goes before, where Moses said to Aaron, that he should
lay it up before Jehovah (no. 8532), thus before the Divine.
The testimony denotes the Divine, because, in the universal
sense, the testimony means the Word, and the Word is Divine
Truth, thus the Lord. He is the Word, as is evident from
.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 among us" (i. 1, 14). The testimony denotes the
Lord as to Divine Truth, as appears from the ark wherein was
the law which was given from Sinai, and is called the
testimony, because the tabernacle derived all its sanctity from
it; and that the testimony was the holy Divine itself, is
evident from the consideration, that over it was the mercy-
seat with the cherubs, and next without the vail there were
the golden tables with the bread and the lights ; and that the
holiest part of the worship was there ministered by Aaron ;
also that Jehovah afterwards spoke with Moses there above
the mercy-seat between the two cherubs, thus out of the
testimony (see Exod. xxv. 16, 21, 22 ; xl. 20).

8536. Verses 35, 56. And the sons of Israel did eat manna
forty years, until they came to a land inhabited: they did eat
manna until they eame to the border of the land of Canaan. And
an omer is the tenth p)nrt of an ephah.

And the son of Israel did eat manna forty years, signifies
the appropriation of the good of truth in a state of all tempta-
tions. Until they came to a land inhabited, signifies before
they came to heaven, where good is everywhere. They did eat
manna until they came to the border of the land of Canaan, sig-
nifies that they were appropriating good from truth until they
came to the region of heaven. And an omer is the tenth part
of an ephah, signifies the quantity of the good then.

8537. Verse 35. And the sons of Israel did eat manna forty
years. This signifies the appropriation of the good of truth in
a state of all temptations, as appears from the representation
of the sons of Israel, as denoting those who are of the spiritual
Church (see nos. 6426, 6637, 6862, 6868,7035, 7062,7198);
from the signification of eating, as denoting to appropriate (see
nos. 3168, 3513, 3596, 4745) ; from the signification of manna,
as denoting the good of truth (see no. 8464) ; and from the
signification of forty years, as denoting states of temptations,
years denoting states (see nos. 482, 487, 488, 493, 893) ; and
forty denoting temptations (see nos. 730, 862, 2272, 2273,
8098).

8538. Until they came to a land inhabited. This signifies

213

8539, 8540.] EXODUS.

before they came to heaven, where there is good everywhere,
as appears from the signification of land, in this case the land
of Canaan, as denoting the Lord's kingdom, thus heaven (see
nos. 1607, 3038, 3481, 3705, 4240, 4447, 5136); heaven is
called a land inhahited from good, for inhaliited signifies what
is alive from good (see nos. 2268, 2451, 2712, 3613, 8269,
8309).

8539. They did eat manna until they came to the border of the
land of Canaan, signifies that they were appropriating good
from truth until they came to the region of heaven, as appears
from the signification of manna, as denoting the good of truth ;
from the signification of eating, as denoting to appropriate (as
just above, no. 8537) ; and from the signification of the land of
Canaan, as denoting heaven (as above, no. 8538) ; thus the
border of the land of Canaan denotes the entrance to heaven,
or the region where heaven begins. From these considerations
it is evident, that they did cat mcmna U7itil they came to the
border of the land of Canaan, signifies that they were appro-
priating the good of truth until they came to the region of
'. heaven. How the case herein is, is evident from what was
said before concerning the acquisition of good by means of truth,
— that before regeneration all good is procured by means of
truth, but after regeneration a man is led of the Lord by means
of good; the former state is signified by the six days which
precede the seventh, and the latter by the seventh day or the
Sabbath. Hence also it is evident, that the former state was
represented by the journeyings of the sons of Israel in the
wilderness forty years, and the latter by their introduction into
the land of Canaan : for the case herein is this, a man is out of
heaven so long as he acts from truth and not from good, and
he comes into heaven when he acts from good, for he is then
acted upon by the Lord according to the order of heaven,
into which he does not come — consequently not into heaven,
where. that order prevails — until he has been prepared, which
is done to good by means of truth (concerning each of these
states, see what was shewn above, nos. 7923, 8505, 8506,
8510, 8512, 8516).

8540. Verse 36. And an omcr is the tenth part of an ephah.
This signifies the quantity of the good, as appears from the
signification of an omer, because it was the tenth part of an
ephah, as denoting as much as is sufficient ; for ten signifies what
is full (no. 3107), consequently a tenth part denotes as much
as is sufficient (no. 8468) ; and from the signification of an
ephah, as denoting good. An ephah denotes good, because by
it and by a homer were measured things dry which serve for
meat, as wheat, barley, and fine flour, and the things which
relate to meat signify goods ; and by a bath and a hin liquids
which serve for drink, were measured, hence these measures
214

CHAPTEE XVI. 36. [8540.

signify truths ; what contains derives its signification from
what is contained. The epJiah was a measure, as is evident
from the following passages ; in Moses : " Ye shall have a just
ephah, and a just hin" (Lev. xix. 36). In Ezekiel : "One
measure of an ephah and a hath ; for an ephah is the tenth of a
homer" (xlv. 11). In the same: " Ye shall have just balances,
and a just ephah, and a J2ist bath " (xlv. 10) ; in like manner it is
taken for a measure in Amos (viii. 5). An ephah denotes good,
as is evident from the passages where the meat-offering is
treated of, for which meal or fine flour was measured by an
ep)hah (as Lev. v. 11 ; Num. v. 15 ; xxviii. 5 ; Ezek. xlv. 24;
xlvi. 7, 11); and a meat-offering signifies good: and also from
this passage in Zechariah : " The angel speaking to me, said to me.
Lift up, I praij, thine eyes ; what is this that gocth forth ? and
I said, What is this ? He said, This is an ephah going forth.
He said, moreover, This is their eye in all the earth. And behold
a talent of lead was lifted up, and at the same time this looman
sitting in the midst of the ephah. Then he said, This is wicked-
ness : and he cast her into the midst of the ephah, and he cast a
stone of lead upon the mouth thereof. And I lifted up mine
eyes and saw, when behold two loomen came forth, and the wind
was in their wings ; they had tivo wings like the wings of a stork ;
and they lifted up the ephah between the earth and heaven ; and
I said to the angel that spake with m,e. Whither do they carry
away the ephah ? and he said to me, To build it a house in the
land of Shinar ; and it shall be prepared, and shall remain
there up)on its own foundation" (v. 5-11). It is impossible for ■
any one ever to know what these things signify, except from
the internal sense, and unless he thence knows what is meant
by the ephah, the vjoman in the midst of it, the stone of lead upon
the mouth of the ephah, also what is meant by Shinar : from
each particular when unfolded, it is clear that it signifies the pro-
fanation which was at that time in the Church ; for tlte ephah
signifies good ; the ivoman evil, as is there expressly said ; the
stone of lead denotes falsity of evil shutting up, for a stone
denotes external truth, and hence in the opposite sense falsity
(see nos. 643, 1298, 3720, 6426), and lead denotes evil (no.
8298) ; thus, the woman in the midst of the ephah, upon the
moidh of which toas a stone of lead, signifies evil in good shut
up by falsity, which is the same thing with what is profane ;
for what is profane is evil conjoined with good (no. 6348) ; the
two women taking up the ephah between earth and heaven
denote the Churches (nos. 252, 253), by which what was pro-
fane was banished ; Shinar, whither the woman in the ephah
was carried away, denotes external worship containing inwardly
what is profane (nos. 1183, 1292).

215

8541-8543.] EXODUS.

CONTINUATIOiSf CONCEKNING THE SPIRITS AND INHABITANTS

OF THE Planet Jupitee.

8541. In respect to their Divine worsJiip, the 'principal point
is, their acknowledgment of our Lord as the Supreme, who
governs heaven and eo.rth. Tluy call Him the only Lord ; and
as in the life of the hody they acknowledge and worship Him,
they therefore seek Him after death, and find Him. He is the
same with our Lord. On their being asked, whether they know
that the only Lord is a man ? they replied, that they all know
that He is a man, because in their world many have seen Him
as a man: and that He instructs them concerning the trtith,
preserves them, and gives eternal life to those who believe in Him.
They said further, that he has revealed to them how they shoidd
live, and how they should believe ; and that what he has revealed
is handed dovjnfrom parents to children, and that thus doctrine
remains with all the families, and thereby with the whole nation
which is from one father. They added, that it seems to them as
if their doctrine ivcre inscribed upon their minds, and they come
to this conclusion, because they perceive instantly, and acknoivlcdge
as of themselves, the truth or falsehood of ivhat is said by others
concerning the life of heaven with man.

8542. Tliey are most especially cautious, lest any one should
fall into wrong opinio7is concerning the only Lord ; and if they
observe any begin to think incorrectly concerning Him, they first
admonish him, then they use threats, and lastly they deter him
by punishment. They said, that they have observed, if any sitch
wrong opinion insinuates itself into any family, that it is
removed from their midst, not by any capital punishments in-
flicted by their fellows, but by their being deprived of respiration,
and consequently of life, by spirits, after they have first announced
their death to them. For in that pilanet ' spirits speak ivith the
inhabitants, and chastise them if they have done evil, and also
if they have intended to do it (nos. 7801-7812): hence if they
think wrongly concerning the only Lord, they are threatened with
death if they do not amend. The worship of the Loo^d, who is
the supreme Divine, is in this manner preserved among them.

8543. They do not knoio that their only Lord ivas born a
man on this earth : they said, that it is of no concern to them to
knoio it, only that He is a man and that He governs the tcniverse.
When I said, that on our earth He is named Christ Jesus, and
that Christ signifies the Anointed or King, and Jesus Saviour,
they said, that they do not worship Him as a King, because
royalty savours of what is worldly, but that they worship Him as
the Saviour. And as the sjnrits of our earth suggested a doubt,
whether their only Lord was the same with our Lord, they removed
it by the recollection that they had seen Him in the sun, and

216

CHArTER XYI. [8544-8547.

they achioivlcdgcd that it was He whom, they had seen on their earth
{on which snhjcct, see no. 7173). Our Lord is the Stm of heaven
{see nos. 1053, 3636, 3643, 4060, 4321, 5097, 7078, 7083, 7173).

8544. When the spirits of the planet Jupiter had remained
with me for several weeks, there suddenly arose a doubt, whether
their only Lord was the same with our Lord; hut this dotibt,
tvhich suddenly arose, vxis as quickly dispersed ; it ivas suggested
by some spirits from our earth ; and then, to my surprise, they
blushed so with shame at their doubting about it only for a
moment, that they requested one not to publish it in this earth,
lest on that account they shotdd be charged with incrediUity,
whereas they now knmv it better than others.

8545. There ivere some spirits from the planet Jupiter with
me, ivhilc J was readioig the seventeenth chapter of John, concern-
ing the Lord's love, and His glorification ; and when they heard
the things which are therein, a holy influence took p)osscssion of them,
and they confessed that all the holy things therein were Divine ;
but then some infidel spirits of our earth continually suggested
scandals, saying, that He was born an infant, lived a man,
ap)peared like another man, was crucified, and the like. The spirits
of the planet Jupiter, however, paid no attention thereto ; they said,
that such are their devils, whom they abhor ; adding, that jiothing
heavenly has any p)lace in their minds, but only what is earthly,
which they call dross. And that this is the case, they discovered
from the circumstance that when mention was made of their going
naked on their earth, obscene ideas instantly took possession of their
thoughts, and they p)(iid no attention whatever to their heavenly
life, which was also spoken of at the same time {no. 8375).

8546. / was also once speaking with the spirits of the planet
Jupiter concerning the Lord, saying, that no one can do any good,
from himself, but from the Lord, who is Good itself, consequently

the fountain of all good : on this occasion they modestly replied,
that they supp)Osed that they can do good of themselves, and that
they knoiv no otherwise; but when it was shewn them that all
good comes solely from the Lord, they said, that they had spoken
according to human custom, and that that was said in a heavenly
manner, and that their angels so think, and also themselves so far
as they become angels : they added, that it is more simple to say
so ; to which L replied, that the Lord p)ermits those who live in
simp)licity and innocence, to say so, provided, they know that no
good comes from themselves but from the Lord.

8547. The spirits of the p)lanet Jupiter ivcre very much affected
and rejoiced vjhen they heard it said, that the Lord alone is the
only man, and that from Him they have what entitles them to be
called men ; but that they are men so far as they become His
images, that is, so far as they love Him, and love their neighbour,
thus so far as they are in good ; for the good of love and faith is
an image of the Lord.

217

EXODUS.

CHAPTEE SEVENTEENTH.

THE DOCTRINE OF CHAEITY.

8548. Whoevek does not receive spiritual life, that is, who is
not born anew by the Lord, cannot come into heaven : this the
Lord teaches in John : " Vei^ily, verily, I say unto thee, except a
man he horn again, he cannot see the kingdom of God " (iii. 3).

8549. A man of his parents is born, not into spiritual, but
into natural life. Spiritual life consists in a man's loving God
above all things, and his neighbour as himself ; and this accord-
ing to the precepts of faith, which the Lord has taught in the
Word ; but natural life consists in his loving himself and the
world more than his neighbour, yea, more than God Himself.

8550. Every man is born of his parents into the evils of the
love of self and the world. Every evil, which by habit as it
were has contracted a nature, is transmitted to the offspring ;
thus successively from parents, grandfathers, and great-grand-
fathers, in a long series backwards. Hence the derivation of
evil at length becomes so great, that the whole of a man's own
life is nothing but evil. This continuous and fixed evil can
only be broken and altered by a life of faith and charity from
the Lord.

8551. A man continually inclines to, and falls into, what he
derives hereditarily. Hence he confirms that evil with him-
self, and also of himself superadds more evils.

8552. These evils being wholly contrary to spiritual life,
destroy it ; therefore, unless a man, as to spiritual life, is by
the Lord conceived anew, born anew, and educated anew, that
is, unless he is created anew, he is condemned ; for he wills,
and thence thinks, nothing but what is of hell.

8553. When man is such, the order of life is inverted with
him ; what ought to have dominion is made to serve, and what
ought to serve exercises dominion. This order with man must
be absolutely inverted, that he may be saved ; and this is
effected through regeneration by the Lord.

218

CHAPTER XVir.

1. And all the company of the sons of Israel journeyed from
the wilderness of Sin, after then* journey ings, according to the
mouth of Jehovah : and they encamped in Eephidim ; and
there was no water for the people to drink,

2. And the people chid with Moses, and said, Give us water
that we may drink. And Moses said unto them, Why do ye
chide with me ? why do ye tempt Jehovah ?

3. And the people thirsted there for waters ; and the people
murmured against Moses, and said. Wherefore is it that thou
hast brought us up out of Egypt, to make me die, and my sons,
and my cattle, with thirst ?

4. And Moses cried unto Jehovah, saying, What shall I do
unto this people ? yet a little, and they will stone me.

5. And Jehovah said unto Moses, Pass before the people,
and take with thee of the elders of Israel, and thy staff, with
which thou smotest the river, take in tliy hand, and go.

6. Behold I will stand before thee there upon the rock in
Horeb ; and thou shaft smite the rock, and waters shall come
forth from it ; and let the people drink. And Moses did so in
the sight of the elders of Israel.

7. And he called the name of the place Massah and Meri-
bah, on account of the chiding of the sons of Israel, and on
account of their tempting Jehovah, saying. Is Jehovah in the
midst of us, or not ?

8. And Amalek came, and fought with Israel in Rephidim.

9. And Moses said unto Joshua, Choose out men for us, and
go forth, fight with Amalek. To-morrow I will stand on the
top of the hill, and the staff of God in my hand.

10. And Joshua did as Moses said unto him, by fighting
against Amalek : and Moses, Aaron, and Hur went up to the
top of the hill.

11. And it came to pass, when Moses lifted up his hand,
Israel prevailed ; and when he let down his hand, Amalek pre-
vailed.

12. And the hands of Moses were heavy ; and they took a
stone and put it under him, and he sat upon it ; and Aaron and
Hur supported his hands, on this side one, and on that side
one ; and it came to pass, his hands were firm until the sunset.

13. And Joshua weakened Amalek and his people at the
edge of the sword.

14. And Jehovah said unto Moses, Write this memorial in
a book, and rehearse it in the ears of Joshua, that razing I
will raze the memory of Amalek from under the heavens.

15. And Moses built an altar, and called the name thereof
Jehovah Nissi :

219

8554-8556.] EXODUS.

16. And said, Because his hand is against the throne of
Jah, Jehovah will have war with Amalek from generation to
generation.

THE CONTENTS.

8554. The subject treated of in the foregoing chapter, in the
internal sense, was a third temptation, from a deficiency of
good ; when this was given them, the subject treated of in the
internal sense in this chapter is a fourth temptation, when there
was a deficiency of truth ; this temptation is signified by the
murmuring of the sons of Israel because they had no water ;
wherefore tlie truth of faith was given them by the Lord, which
is signified by the water from the rock of Horeb.

8555. The combat of falsity from evil against the truth and
good of faith is next treated of ; it is represented by the combat
of Amalek against Israel : that those who are in the truth and
good of faith conquer, when they look upwards to the Lord, and
that they yield when they look downwards, is represented by
the sons of Israel conquering so long as Moses kept his hands
raised, and by their yielding when he let them down.

THE INTERNAL SENSE.

8556. Verses 1-3. And all the company of the sons of Israel
journeyed from the wilderness of Sin, after their journeyinys,
according to the mouth of Jehovah : and they encamped in Rephi-
dim ; and there was no luater for the people to drink. And the
people chid with Moses, and said, Give us water that tve may
drink. And Moses said unto them. Why do ye chide ivith me ?
why do ye tempt Jehovah ? And the people thirsted there for
waters; and the people murmured against Moses, and said.
Wherefore is it that thou hast b7'ought us up out of Egypt, to
make me die, and my sons, atid my cattle, with thirst f

And all the company of the sons of Israel journeyed, signifies
what is progressive of spiritual life. From the ivilderness of Sin,
signifies from a state of temptation as to good. After their
journeyings, signifies according to the order of life to receive the
life of heaven. According to the mouth of Jehovah, signifies of
the Lord's Providence. And they encamped in Rephidim, signi-
fies the orderly arrangement of the interiors to undergo tempta-
tion as to truth, and that its quality is Rephidim. And there
ivas no water for the pcojyle to drink, signifies a lack of truth and
of the refreshment thence. And the ^^eople chid with Moses,
220

CHAPTEE XVII. 1. [8557-8559.

signifies a grievous complaining against Truth Divine. And
they said, Give us water that we may drink, signifies an ardent
desire for truth. And Moses said unto them, signifies a reply by
influx into the thought. Why do ye chide with me ? signifies
that they should be more moderate in their complaining. Why
do ye temjJt Jehovah ? signifies that it was against the Divine,
of whose aid they despaired. A7id the people thirsted there for
waters, signifies an increase of the desire for truth. A7id the
people muri^iurcd against Moses, signifies a greater degree of
painfulness. Wherefore is it that thoii hast brought us up out of
Egypt ? signifies why have we been delivered from infestations ?
To make me die, and my sons, and my eattle, with thirst, signifies
that from a lack of truth everything of spiritual life ceases.

8557. Verse 1. And all the company of the sons of Israel
journeyed, signifies what is progressive of spiritual life, as
appears from the signification of journeying, as denoting what
is successive and continuous of life (see nos. 4375, 4554, 4585,
5996, 8181, 8345, 8397), here what is successive or progressive
of spiritual life, that is, that its increase is effected continually
by temptations. Spiritual life grows by temptations, because
the truths of faith are thereby confirmed, and conjoined with
the good of charity. The company of the sons of Israel denotes
those who are of the spiritual Church (see nos. 7830, 7843).

8558. T\mt, from the wilderness of Sin, signifies from a state
of temptation as to good, appears from the signification of a,
wilderness, as denoting a state of undergoing temptations (see
nos. 6828, 8098) ; and from the signification of Si7i, as denoting
the quality and state of the temptation as to good (see no.
8398).

8559. After their journeyings. This signifies according to
the order of life to receive the life of heaven, as appears from
the signification oi journeyings, as denoting what is progressive
of spiritual life (see just above, no. 8557), thus the order of
that life (no. 1293). The reason why it denotes to receive the
life of heaven is, because man is gifted of the Lord with that
life by means of temptations, which are described by the
journeyings of the sons of Israel in the wilderness. The life
of heaven consists in being led of the Lord through good : to
the intent that a man may come to that life, good must be
implanted in him by means of truth, that is, charity by means
of faith ; so long as this is effecting, the man is in the way to
heaven, but he is not as yet in heaven; and in order that the
truths of faith may then be confirmed, and also be conjoined
with good, he is let into temptations, for these are the means
for the conjunction of good and truth : when, therefore, a man
is in good, that is, in the affection of doing good for the sake of
good, thus for the sake of the neighbour, he is then raised into
heaven, for he is in the order of heaven, and is led of the Lord

221

8560-8562.] EXODUS.

through good. From these considerations it may appear what
is meant by the life of heaven.

8560. According to the mouth of Jehovah, signifies of the
Lord's Providence, as appears from the signification of the
mouth of Jehovah, as denoting Truth Divine, according to
which they were led ; for the mouth of Jehovah is here taken
for the Divine utterance, and leading according thereto, which
is Providence. The Divine Providence differs from all other
leading and control, inasmuch as it continually regards what is
eternal, and continually leads to salvation, and this by various
states, which at one time are cheerful, at another sorrowful :
these man is utterly incapable of comprehending, nevertheless
they all conduce to his life in eternity. This is the significa-
tion of the journeyings according to the mouth of Jehovah.
Jehovah in the Word is the Lord (see nos. 1343, 1736, 2004,
2005, 2018, 2025, 2156, 2329, 2447, 2921, 3023, 3035, 5041,
5663, 6281, 6303, 6905).

8561. And they encamped in Rephidim. This signifies the
orderly arrangement of the interiors to undergo temptation as
to truth, and that its quality is Rephidim, as appears from the
signification of encamping, as denoting the orderly arrangement
of truth and good to undergo temptations (see nos. 8130, 8131,
8155), here to undergo temptation as to truth, which is repre-
sented by their not having any water, as it is afterwards ex-
pressed. It is said the orderly arrangement of the interiors,
because truth and good constitute the interiors of the man of
the Church. Bcphidiiii signifies the quality of that temptation,
because the names of places signify the quality of the state of
the thing treated of, in the present case the quality of the state
of the temptation as to truth, because this is here treated of.

8562. And there was no water for the peo^ile to drink, signi-
fies a lack of truth and of the refreshment thence. This appears
from the signification of water, as denoting the truth of faith
(see nos. 2702, 3058, 3424, 4976, 5668) ; and from the signi-
fication of drinking, as denoting to be instructed in the truths
of faith, and to receive them (see nos. 3069, 3772, 4017, 4018),
here to be refreshed ; for as water and drink refresh the
natural life, so truths and the knowledges of truth refresh the
spiritual life ; for whoever is in spiritual life, desires its support
from what are called heavenly meats and drinks, which are the
goods and truths of faith, just as one who is in natural life

2 desires support from natural meats and drinks. Temptation
as to truth is now treated of, because temptation as to good
was treated of just before ; after which temptation they
received manna, which signifies good ; for when a man is gifted
with good from the Lord, he then comes into a desire for truth,
and this desire increases according to the deficiency of it ; for
good continually longs for truth ; all genuine affection of truth
222

CHAPTER XYII. 2. [8563-8567.

is from good ; the case herein is like that of meat, which
cannot support the natural life without drink, and which also
longs for drink, with which it may be conjoined, so as to be
conducive to use. This then is the reason why the temptation
as to truth immediately follows the temptation as to good:
temptation assaults that which a man loves and desires (nos.
4274, 4299).

8563. Verse 2. And the people chid with Moses. This signi-
fies a grievous complaining against Truth Divine, as appears
from the signification of chiding, as denoting a grievous com-
plaining ; for he who chides in temptation, complains griev-
ously ; and from the representation of Closes, as denoting Truth
Divine (see nos. 6723, 6752, 6771, 6827, 7010, 7014, 7089,
7382).

8564. And they said. Give us water that we may drinh. This
signifies an ardent desire for truth, as appears from what was
shewn just above (no. 8562) concerning the signification of
water and drinking.

8565. Aiid Moses said unto them, signifies a reply by influx
into the thought, as appears from the signification of saying,
when from Truth Divine, which is represented by Moses, as
denoting a reply ; and as every reply from the Divine is
effected by influx, and indeed into the thought, therefore those
things are signified.

8566. Why do ye chide with me ? This signifies that they
should be more moderate in their complaining, as appears from
the signification of chiding, as denoting a grievous complaining
(as above, no. 8563) ; it also includes that they should be more
moderate, for it is said that thereby they tempt Jehovah.

8567. Why do ye tempt Jehovah. This signifies that it was
against the Divine, of whose aid they despaired, as appears from
the signification of tempting Jehovah, as denoting to complain
against the Divine. It denotes even to despair of His aid,
because complainings in temptations include such despair ; for
temptations are continual despairs concerning salvation, in the
beginning slight, but in process of time grievous, till at last
there is a doubt and almost a denial of the Divine presence
and aid. The spiritual life is generally brought into this
extreme in temptations, for thereby the natural life is ex-
tinguished, as on such occasions the inmost, in the midst of its
despair, is kept by the Lord in combat against falsity ; where-
fore also that despair is presently dissipated by comforts which
are then insinuated from the Lord, for after every spiritual
temptation there is consolation, and as it were newness of life.
Temptations are carried even to despair (see nos. 1787, 2694,
5279, 5280, 7147, 7155, 7166, 8165); and after temptations
there is consolation (see nos. 3696, 4572, 5246, 6829, 8367,
8370).

223

8568.] EXODUS.

8568. Verse 3. And the people thirsted there for waters,
signifies an increase of the desire for truth. This appears
from the signification of thirsting, as denoting to seek after
and desire, and it is predicated of truth, as hungering is of
good ; and from the signification of water, as denoting the
truth of faith (see above, no. 8562). That thirsting denotes to
seek after and desire, namely, truth, which is signified by water,
is very evident from many passages in the Word ; as in Amos :
" Behold, the days come, in which I will send a famine upon the
earth, not a famine for tread, or a thirst for waters, hut for hear-
ing the words of Jehovah. And they shall wander from sea to
sea, and from the north even to the east ; and they shall run
about to seek the Word of Jehovah, and they shall not find it.
In that day the heautifid virgins and the youths shall faint for
thirst" (viii. 11-13). The desire for knowing truth is here
described by thirsting; the desire for truth is signified by
sendin" a thirst not for waters, but for hearing the words of
Jehovah : the lack of truth and the consequent taking away of
spiritual life is described by the beautiful virgins and the youths
fainting for thirst in that day : beautiful virgins denote those
who are in the affections of good, and youths those who are in

2 the affections of truth. In Isaiah: "Ho, every one that thirsteth,
go ye to the waters, and he who hath no silver ; go ye, buy, eat ; go
and buy wine and milk loithout silver and without price" (Iv. 1).
Every one that thirsteth going to the waters, manifestly
denotes one who is desirous of the truths of faith : to buy wine
and milk without price, denotes to procure for themselves the
truth and good of faith from the Lord, thus freely ; waters
denote the truth of faith (see above, no. 8562), and loine
denotes the good of faith (no. 6377), and milk also (no. 2184).
That here by going to the waters and buying wine and milk,
are not meant wine and milk, but such things as relate to

3 heaven and the Church, may appear to every one. In like
manner in John : " To him that thirsteth I will give of the foun-
tain of the water of life freely " ( Apoc. xxi. 6) : the fountain of
the water of life denotes the truth and good of faith ; one that
thirsteth denotes one who desires from affection, according to
the Lord's words in John: "Jesus said to the womam of Samaria,
Every one that drinketh of this water shall thirst again ; but he
that drinketh of the water that I shall give him, shall not thirst
to eternity ; but the water which I shall give hitn shall become in
him a fountain of water springing up into life eternal" (iv. 13,
14) ; water here manifestly denotes the truth of faith from the
Word, thus from the Lord ; not to thirst in this place denotes

4 that he shall no longer lack truth. In like manner in another
passage in John : " Jesus said, J am the bread of life : he that
com.eth to Me, shall not hunger; and he tlmt helieveth in Me,
shall not thirst to eternity " (vi. 35). And in the same : " Jesus

224

CHAPTEK XVII. 3. [8568.

cried, saying, If any one thirst, let him come to Me and drink :
tchosoever helicvcth in Me, as the scrij^ture hath said, out of his
helly shall flow streams of living boater " (vii. 37, 38) ; tliirsting
denotes to desire truth ; drinking denotes to be instructed ;
streams of living water denote the Divine Truth which is from
the Lord alone. In Isaiah : " Bring ye waters to him that 5
thirsteth, 0 ye inhabitants of the land of Tema ; with the bread
thereof prevent him that wandereth " (xxi. 14) ; to bring icaters to
him that thirsteth denotes to instruct in truths him that desires
it, and thereby to refresh the life of his soul. Again : " The fool
will speak folly, and his heart tvill do iniquity, to do hypocrisy,
and to speak error against Jehovah, to make empty the soid of
the hungry, and he will make the drink of the thirsty to fail "
(xxxii. 6) ; the hungry denotes him who desires good, and he
who thirsteth for drink denotes him who desires truth. Again: 6
" The poor and needy seek water, bid there is none ; their tongue
faintcth witli thirst. I ivill open rivers up)on the hills, and I will
set fountains in the midst of the valleys ; the wilderness for a pool
of vjaters, and the dry land for springs of waters" (xli. 17, 18).
It is evident to every one that seeking water denotes to seek
truth, that fainting tvith thirst denotes to be deprived of spiritual
life from a lack of truth, and that rivers, fonntains, a pool,
and springs of waters, denote the truths of faith in which they
were to be instructed. Again : " Say ye, Jehovah hath redeemed 7
His servant Jacob. Then they shall not thirst ; He vnll lead them
in the wastes ; He vnll cause waters to flow forth from the rock
for them ; and will cleave the rock, that the ivaters may flow
forth" (xlviii. 20, 21) : they shall not thirst denotes that truths
shall not fail them ; waters in this passage plainly denote
the truths of faith. Again : " They shall not hunger or thirst ;
neither shall the heat or the sun smite them ; for He that hath
mercy on them shall lead them ; so that even upon the springs of
waters He shall lead them " (xlix. 10) : they shall not hunger
denotes that good shall not fail them ; they shall not thirst, that
truth shall not fail them ; springs of ivatcrs, the knowledges
of truth from the Word. In like manner in Moses : 8
" Jehovah that led thee through the great and terrible wilderness
of the serpent, the flying serpent, and the scorpion, and of thirst
vjhere there were no waters ; who brought thee forth rcaters out of
the rock of flint" (Deut. viii. 15). In Isaiah : "Behold your God
shall come : then shall loaters burst forth in the wilderness, and
rivers in the p)lain of the vjilderness ; and tlie dry place shall
become a pool, and the thirsty place, springs of waters" (xxxv.
4, 6, 7): waters in the wilderness: which shall burst forth, rivers,,
a pool, and springs of waters, manifestly denote the truths of
faith and the knowledges thereof, which would How from the
Lord when He came into the world. In David : " 0 God, my- 9
God, in the morning I seek Thee ; my soul thirsteth for Thee, my
VOL. X. p 225

8569-8571.] EXODUS.

Jiesh desireth TJiee, in the land of drought, and I am weary
withoid waters" (Psalm Ixiii. 1); here thirsiivg is predicated
of truth ; weary without waters denotes that there were
no truths. Thirst denotes a lack of truth, and hence a taking
away of spiritual life ; in Isaiah : " Therefore My people shall he
banished because of non-acknowledgment ; and their glory are
men of famine, and their multitude dry with thirst" (v. 13). In
the same prophet : " I will make the rivers into a unlderness ; the
fish thereof shall grow putrid, because there is no ivater, and they
lo shall die icith thirst " (1. 2). From these passages it may now
appear what is signified in this chapter by there was no water
for the people to drink (verse 1); by their saying, Give us water
that we may drink (verse 2) ; by the people thirsting there for
waters (verse 3) ; by the scalers shall go forth from the rock (verse
6) ; consequently that their murmuring on account of a lack
of water signifies temptation arising from a want of truth; for
when a man comes into temptation from a want of truth, he is
then kept in a vehement desire for it, and at the same time in
despair about his eternal salvation on its account ; these things
cause a sensation of pain and complaint.

8569. And the people munnvred against Moses, signifies a
greater degree of pain fulness, as appears from the signification
of murmuring, as denoting painfulness from the bitterness of
temptation (see no. 8351); it denotes a greater degree of pain-
fulness, as is evident from the words of Moses, when he cried
to Jehovah, Yet a little, and they will stone me (verse 4).

8570. Wherefore is it that thou hast brought 2ts up out of
Egypt ? This signifies, "Why have we been delivered from infes-
tations ? This appears from the signification of making to come
up, or to bring forth, as denoting to deliver; and from the
signification of Egypt, as denoting infestations (see no. 7278);
for the Egyptians signify such as infest those who are of the
Church in the other life (see nos. 6854, 6914, 7474, 7828,
7932, 8018, 8099, 8159, 8321).

8571. To make me to die, and my sons, and my cattle, with
thirst. This signifies that from a lack of truth the all of
spiritual life ceases, as appears from the signification of dying, a.a
denoting to cease, in the present case, as to spiritual life ; from
the signification of me, my sons, and my cattle, as denoting
all things of spiritual life ; for by me, or the man of the Church,
is signified the good of charity and of faith ; by sons, the interior
truths of faith ; and by cattle, the exterior truths productive of
good, thus all the things whicli relate to the spiritual life; for
spiritual life depends upon the good of cliarity and faith, and
upon the truth of faith internal and external ; a man denotes
good (see no. 4287) ; sons denote the truths of faith (see
nos. 489, 491, 533, 2623, 2803, 2813, 3373, 3704); and cattle
denote truths productive of good (see nos. 6016, 6045, 6049) ;

226

CHAPTER XVII. 4. [8572, 8573.

and from the signification of thirst, as denoting a want of
truth (see just above, no. 8568 at the end).

8572. Verses 4-6. And Moses cried unto Jehovah, saying,
What shall I do unto this jJeople ? yet a little, and they will stone
me. And Jehovah said unto Moses, Pass before the jjcople, and
take with thee of the ciders of Israel, and thy staff, uiith which
thou smotest the river, take in thy hand, and go. Behold I will
stand before thee there upon the rock in Horeb ; and thou shalt
smite the rock, and waters shall come forth from it ; and let the
people drink. And Moses did so in the sight of the elders of Israel.

And Moses cried unto Jehovah, saying, signifies interior
lamentation and intercession. What shall I do unto this people ?
signifies for those who are so grievously complaining on account
of the non-reception of truth. Yet a little, and they will stone
me, signifies that they are nearly offering violence to the truth
from the Divine. And Jehovah said iinto Moses, signifies aid.
Pass before the people, signifies in order that he may lead and
teach them. And take ivith thee of the elders of Israel, signifies
out of primary truths. And thy staff, with which thou smotest the
river, signifies the Divine power by which falsities were dispersed.
Take in thy hand, and go, signifies that being instructed thereby
he should perform the command. Behold I will stand before
thee there iipon the rock in Herob, signifies the Lord as to the
truths of faith. And thoii, shalt smite the rock, signifies that
they should urgently intreat him. And ivaters shall come forth
[from it\ signifies that the truths of faith come from Him.
And let the people drink, signifies, which will refresh them, and
give them spiritual life. And Moses did so in the sight of the
elders of Israel, signifies the effect by primary truths.

8573. Verse 4. And Moses cried unto Jehovah, signifies
interior lamentation and intercession, as appears from the
signification of crying, when respecting Divine aid, which the
people being in grievous pain earnestly demanded, as denoting
interior lamentation (as also before, no. 7782) ; and interces-
sion (as no. 8179). As Moses crying unto Jehovah signifies
intercession from the Divine Truth which is represented by
Moses, it shall be briefiy explained what intercession is, and
how the case is in respect to it. Those who do not know what
intercession is, cannot form to themselves any otlier idea
concerning it, than that the Lord continually prays to the
Father and intercedes for the sinner, who devoutly supplicates
Him and promises repentance ; yea, the sim])le think that the
Lord sits with the Father, and speaks with Him concerning the
sinner, and intreats Him to give him to Him, that he may be in
His kingdom, and enjoy eternal liappiness. Very many persons
have such an idea concerning the intercession spoken of in the
Word, where it is said that the Lord will intreat His Father
for them. But who cannot see that these things were said

227

8573.] EXODUS.

according to the ideas of human thought ? for every one at
that time, and also very many at this day, could not think
otherwise of the heavenly kingdom, than as they think of an
earthly kingdom, conceiving of the former from the latter ; as
is manifestly evident from the Lord's very apostles, James
and John, asking to sit, one on the right hand, the other on the
left, in His kingdom (Mark x. 35-37) ; and also from the rest
of the apostles, among whom there was a contention which of
them should become the greatest in the Lord's kingdom ; on
which account the Lord told them, that they should eat and
drink at His table in His kingdom, and should sit on thrones
judging the twelve tribes of Israel (Luke xxii. 24, 30), con-
sequently that they should reign with Him. It is evident that
these things were spoken according to their idea, and thus
according to their apprehension, and that in the interior sense
they have another signification, which at that time could not so
well be made public. What tlm tivelvc thrones signify upon

2 which the apostles would sit, see nos. 2129, 6397. In respect
to intercession the case in this : In all love there is intercession,
consequently in all mercy, for mercy is of love : he that loves
or is merciful, is continually interceding, as may appear from
examples. A husband who loves his wife is desirous that she
should be kindly received and well treated by others ; he does
not say this in express terms, but he continually thinks it, and
therefore is always tacitly intreating it and interceding for her ;
parents act in like manner in behalf of their children whom
they love : those also who are in charity, do the same for their
neighbour; and those who are in friendship for their friend.
From these considerations it may appear that there is continual
intercession in all love. The case is similar in respect to the
Lord's intercession for the hiiman race, and specifically for those
who are in the good and truth of faith ; for towards them there
is a Divine, that is, an infinite love, and there is a Divine, that
is, an infinite mercy. He does not pray to the Father and thus
intercede for them, for this would be to act altogether after a
human manner ; but He continually excuses, and continually
remits, for He continually pities ; and this is done with the
Lord Himself, for the Lord and the Father are one (John xiv.

3 8-12). It may also be said that there is a still more interior
arcanum concealed in the word "intercession :" the Divine Truth,
which proceeds from the Lord, continually intercedes in such a
manner, because it proceeds from the Divine Love : the Lord,
when He was in the world, was the Divine Truth ; but when
He was glorified, which took place when He rose again,
He became the Divine Good (no. 7499). It is tlie Divine
Good which, in the internal sense of the Word, is meant by tlie
Father, and the Divine Truth by the Son (nos. 2803, 3704,
7499) : and as in the Divine Truth, which proceeds from the

228

CHAPTER XVII. 5. [8574-8579.

Divine Good, there is continual intercession, therefore it is said
that the Son intreats the Father, and intercedes for man : the
latter may be apprehended by man, but the former with
dithculty.

8574. What shall I do unto this people ? This signifies for
those who are so grievously complaining on account of the non-
reception of truth, as appears from the signification of what
shall I do unto this j^cople 1 as involving such things ; for the
chiding of the people against Moses signifies grievous com-
plaining (nos. 8563, 8566) ; and their having no water to drink
signifies a want of truth (nos. 8562, 8568).

8575. Yet a little, and they loill stone me. This signifies that
they are nearly offering violence to the truth from the Divine,
as appears from the signification of yet a little, as denoting
that it is not far of ; and from the signification of stoning as
denoting punishment on account of the violation of the truth
of worship (see no. 7456) ; here in the opposite sense, to offer
violence to truth from the Divine, which is represented by
Moses : that Moses denotes truth from the Divine, has been
frequently shewn.

8576. Verse 5. And Jehovah said unto Moses. This sig-
nifies aid, as appears from tlie signification of saying, as involv-
ing the things which follow ; in the present case, that truths
should be given, of the lack of which they so grievously
complained, and which are signified by the water from Horeb;
thus saying here involves aid.

8577. Pass before the people, signifies in order that he may
lead and teach them. This appears from the signification of
passing before, as denoting to lead, thus also to teach ; for he
who teaches, in a spiritual manner leads ; and from the repre-
sentation of the sons of Israel, who are here the people, as
denoting those who are of the spiritual Church (see frequently
above).

8578. And take with thee of the elders of Israel. This signi-
fies out of primary truths, as appears from the signification of
the elders of Israel, as denoting the primary things of wisdom
and intelligence, which are in agreement with good and truth
(see nos. 6524, 6525, 6890, 7912); thus primary truths, for
these are of intelligence and wisdom.

8579. And thy staff, with which thou smotcst the river. This
signifies the Divine power, by which falsities were dispersed,
as appears from the signification of a staff] as denoting power
(see nos. 4013, 4015, 4876, 4936, 6947, 7011, 7026), here the
Divine power, because Moses, who had the staff, represented
the Lord as to Divine Truth ; and from the signification of a
river, in this case, the river of Egypt, as denoting falsity (see
no. 6693). It is said, with lohich thou smotest the river, in order
to signify the dispersion of falsity ; for by the Divine power,

229

8580, 8581.] EXODUS.

whereby truth is given, falsities are also dispersed. The truth
which is given is signified by the water from the rock in
Horeb.

8580. Talce in thy hand, and go, signifies that being in-
structed thereby he should perform the command, as appears
from the signification of taking in the hand, namely, the staff,
as denoting to be instructed by that power. That going
denotes to perform a command, is evident without explanation.

8581. Verse 6. Behold I vAll stand lefore thee there ujjon
the rock in Horeh. This signifies the Lord as to the truths of
faith, as appears from the signification of a rock, as denoting
faith, here faith from the Lord, or the Lord as to faith; for
Jehovah, that is, the Lord, says, Behold I ivill stand xqion the
rock; and from the signification of Horeb, as denoting the
Divine law ; hence these words signify the Lord as to the
truths of faith, which are from His Law or Word. A rock
denotes the Lord as to faith, and in respect to man it denotes
faith from the Lord, as appears from many passages in the
Word ; as in Moses : " Ascribe ye greatness iinto our God', the
Bock, whose work is 'perfect. He made him to ride npon the
heights of the earth, and fed him with the produce of the fields ;
He 'made him to suck honey out of the rock, and oil out of the
stone of the rock. But when Jeshunin waxed fat, he kicked ; he
forsook God ivho made him, and contemned the Bode of his salva-
tion. Of the Bock that begat thee, thou hast been unmindful,
and thou hast forgotten God who formed thee. Their Bock hath
sold them, and Jehovah hath sMtt them vp ; for their rock is not
as our Bock, lllien it is said. Where are their gods, the rock
in which they trusted?" (Deut. xxxii. 3, 4, 13, 15, 18, 30, 31,
37) ; from these passages it is evident, that it is Jehovah, that
is, the Lord, who is called the Bock : that it is Jehovah or the
Lord as to faith, is clear from the particulars therein contained

2 in the internal sense. In Daniel : " Thou sawest uiitil a stone
was cut out, which ivas not by hands ; and it smote the statue
upon its feet, ivhich were iron and clay, and bruised them.
Then the iron, the clay, the brass, the silver, and the gold were
bruised together, and became like the chaff from the summer
threshing-fioors, so that the wind carried them away, and there
was no place found for them. But the stone %vhich smote the
statue became a great rock, and filled the whole earth. The God
of the heavens shall make a kingdom to arise, which shall never
he destroyed. His kingdom also shall not be left to other people ;
it shall bruise and consume all those kingdoms, but itself shall
stand for ever. Because thou saivest that from the rock was cut
out a. stone, which was not by hcmds, and which bruised the iron,
the brass, the clay, the silver, and the gold" (ii. 34, 35, 44, 45).
The Lord and His kingdom are here treated of: and a stone
signifies faith, and a rock the Lord as to faith : that such is
230

CHAPTER XVII. 6. [8581.

the signification of a stone and a rode, is evident to every one
that reflects on it ; a stone also in the Word signifies the truth
of faith (see nos. 643, 1298, 3720, 3769, 3771, 3773, 3789,
3798, 6426) ; hence also the Lord as to Divine Truth is called
the stone of Israel (no. 6426). A rock denotes the Lord as to
the truth of faith, because it also means a bulwark against
falsities ; the bulwark itself is the truth of faith, for combat
is waged therefrom against both falsities and evils. From 3
these considerations it may also appear, that a rock means the
Lord as to faith, and also the faith which is from the Lord, in
the words which the Lord spake to Peter, in Matthew : " / say
unto thee, Thou art Peter (Petrus) ; and upon this rock (petra)
ivill I huilcl My Church ; and the gates of hell sJiall not prevail
against it. And I laill give unto thee the keys of the kingdom
of the heavens; and whatsoever thou shall hind on earth, shcdl he
hound in the heavens ; and whatsoever thou shall loose on earth,
shall he loosed in the heavens " (xvi. 18, 19). A rock here denotes
the Lord as to faith, and faith which is from the Lord, and
Peter represents that faith (see the Preface to Genesis, chap,
xxii., also nos. 3750, 4738, 6000, 6073 end, 6344 end). It is
evident also to every one who thinks from sound reason, that
the power of opening heaven and shutting hell for the good,
and of opening hell and shutting heaven for the wicked,
belongs to the Lord alone ; and the reason why it belongs to
faith is, because faith is from the Lord, thus also is of the
Lord, that is, the Lord Himself is in it : all power in the other
life is by means of the truth of faith from good (nos. 4931,
6344, 6423, 8200, 8304). Whoever thinks from reason also
may conclude, that the Lord's Church was not built upon any
man, thus not upon Peter, but upon the Lord Himself, thus
upon faith in Him. From these considerations may be seen 4
the nature and extent of the errors into which those fall, who
strictly insist upon the sense of the letter of the Word ; and
how inclined the rulers of the Church are to catch at the idea
that such power was given to Peter, and consequently to those
who call themselves his successors, for it favours their love ;
and with what difficulty they suffer themselves to be persuaded
that anytliing else is meant ; for every one is desirous to pro-
cure for himself the highest degree of power. Hence it is also
evident, how necessary it is to know what a rock, keys, the
gates of hell, and very many other things signify in the internal
sense. Jehovah is called a Bock, and on such occasions the S
Lord as to faith is meant, as also appears from many other
passages in the Word, as from the following, which I permit
myself to adduce without further explanation. In Isaiah :
" Send ye the Lanih of the Rider of the earth from the rock to-
wards the wilderness to the mountain of Zion" (xvi. 1). Again :
" Thoic hast forgotten [the God of] thy salvation, and hast not

231

8581.] EXODUS.

rcmctribered the Rock of thy refuge" (xvii. 10). Again: " Ashur
shall fall hy the sword not of a 711 an ; also his rock shall pass
away for dread thereof" (xxxi. 8). Again : " The inhalitants of
the rock shall sing ; they shall shout from the top of the mountains "
(xlii. 11). Again : " Hearken to me, ye who follow after justice,
who seek Jehovah ; look back to the rock from which ye were cut
out " (li. 1). In Jeremiah : " Leave the cities and dwell on the
rock, ye inhahitants ofMoah " (xlviii. 28). Again : " I am against
thee, 0 destroying mountain, that destroy est the tvhole earth ; and
I will stretch out 3fy hand against thee, and will roll thee dov:n
from the rocks, and will give thee for a mountain of burning ;
and they shall not take of thee a stone for a corner, or a stone of
foundations" (li. 25, 26) ; speaking of Babel. In David : " He
hath made me to come up from the yit of devastation, out of the
mire of clay, and hath set my feet upon a rock" (Psalm xl. 2).
Again : "From the extremity of the ccnih I cry unto Thee, ivhen
my heart failcth ; Thou Icadest me to the rock that is higher than
I" (Psalm Ixi, 2). Again : " He fed them ivith the fat of wheat ;
and with honey from the rock I satisfied them " (Psalm Ixxxi.

6 16). As a rock signifies the Lord as to faith, and faith from
the Lord, therefore also wonderful things were done upon a
rock, concerning w^hich it is thus wn-itten in the Book of
Judges : " The angel of Jehovah said to Gideon, Take flesh and
unleavened bread, and put thein on a rock, and pour out the
broth; and fire came up out of the rock, and consumed the flesh
and the unleavened bread" (vi. 20, 21): and in another place in
the same Book : " Manoah, the father of Samson, took a kid. of the
goats, and offered it upon a rock ; then the angel did wonderfully,
and ascended in a flame" (xiii. 19, 20). What these things
signified may appear, if it be explained from the internal sense
what Gideon and Manoah the father of Samson represented ;
also what was signified by the flesh, the unleavened bread, and
the broth, as also by the kid of the goats, and the fire ; for each

7 and all these were representative and significative. From the
signification of a rock, as denoting faith, it may also be known
what is meant by ]\Ioses being put in the hole of the rock, when
he saw Jehovah (Exod. xxxiii. 20-23), for the hole of a rock
signifies an obscure faith. It is known in the Churches that
the rock in Horeb, from which the waters issued, signifies the
Lord ; but that it signifies the Lord as to faith, and also
that it signifies faith from the Lord, has now been shewn.
These words in Isaiah also signify the same as the rock
in Horeb : " Say ye, Jehovah hath redeemed His servant Jacob.
Then he shall not thirst ; He shall lead them in the wastes ; He
shall cause the waters to flow forth from the rock for them, whilst
He shall cleave the rock that the waters may flow forth" (xlviii.
20, 21). Water was not given to the people from any other
rock than from that in Horeb, because Horeb signifies the

232

CHAPTER XVII. 6, 7. [8582-8586.

Divine law ; it signifies the Divine law, because tlie law was
there promulgated ; and faith which is from the Lord, is from
the Divine law, that is, from the Word ; for thereby the Lord
teaches what faith is, and also gives faith.

8582. Ajid thou shalt smite the rock. This signifies that they
should urgently intreat the Lord, as appears from the signifi-
cation of smiting, as denoting to be urgent in intreating, but
from a humble heart : to smite the rock denotes to be urgent in
intreating from a humble heart, as may appear from the con-
sideration that, as Moses smote the rock from a hard heart,
and thus expostulated, therefore it was denounced to him that
he should not lead the people into the land of Canaan, as he
himself relates in the Book of Numbers : " Moses and Aaron
gathered the congregation together hcfore the rock ; and lie said
nnto them, Hear, I pray, yc rchels ; shall we hring forth waters
for you from this rock ? And Moses lifted up his hand, and
smote the rock with his staff ttoice ; nevertheless many waters came
forth. Then said Jehovah to Moses and Aaron, Because ye did
not believe in Me, and sanctify Me in the sight of the sons of
Israel, therefore ye shall not hring this congregation into the land
which I have given them" (xx. 10-12).

8583. And the waters will come forth from it, signifies that
the truths of faith are from Him, as appears from the significa-
tion of the rock from which the waters will come forth, as
denoting the Lord as to faith (see just above, no. 8581) ; and
from the signification of vMters, as denoting the truths of faith
(see nos. 2702, 3058, 3424, 4970, 5668, 8568).

8584. And let the people drink. That this signifies which
will refresh them, and give them spiritual life, appears from
the signification of drijiking, as denoting to be instructed in the
truths of faith, and so to give and refresh spiritual life (see
above, no. 8562).

8585. And Moses did so in the sight of the elders of Israel.
This signifies the effect by primary truths, as appears from the
signification of Moses doing so, as denoting the effect ; and from
the signification of the elders of Israel, as denoting primary
truths (see above, no. 8578). It was before said, that Moses
should take with him of the elders of Israel, and now that he did
so in the sight of the elders of Israel, because faith is given by
truths, and indeed by primary truths, for from them illustration
is effected, so that the truths thence flowing, which are called
secondary, may be clearly perceived.

8580. Verse 7. Aiid he called the name of the place Massah
and Meribah, because of the chiding of the so7is of Israel, and
because they tempted Jehovah, saying, Is Jehovah in the midst of
us, or not ?

And he called the name of the place Massah, signifies the
quality of the state of the temptation. And Meribah, signifies

233

8587, 8588.] EXODUS.

the quality of the complaining. Because of the chiding of the
sons of Israel, signifies complaining from the grievousness of the
temptation, so that they nearly yielded. And because they
tempted Jehovah, signifies that it was against the Divine of
whose help they despaired. Saying, Is Jehovah in the midst of
us ? signifies that they nearly believed that the Lord does not
help His own.

8587. And he called the name of the place Massah, signifies
the quality of the state of the temptation, as appears from the
signification of a name and calling a name, as denoting quality
(see nos. 144, 145, 1754, 1896, 2009, 2628, 2724, 3006, 3421,
6674, 6887); and from the signification of a place, as denoting
state (see nos. 2625, 2837, 3356, 3387, 4321, 4882, 5605, 7381) :
it denotes the quality of the state of temptation, because temp-
tation is here treated of ; the quality of its state is signified by
Massah ; Massah also in the original tongue signifies tempta-
tion : its quality will be spoken of in what now follows.

8588. And Meribah, signifies the quality of the complaining,
as appears from this, that Meribah in the original tongue signi-
fies contention or chiding, and chiding signifies complaining
(nos. 8563, 8566); since also names signify the quality of a
thing (no. 8587), therefore Meribah here signifies the quality
of the complaining. In reference to this temptation itself, and
its quality, it is to be observed that those are here described
who almost yield in temptations, who complain against heaven,
and also against the Divine itself, and at length almost dis-
believe a Divine Providence. These things are signified in the
internal sense by what precedes, and also by what follows in
this verse, and are the quality of the state of temptation which
is signified by Massah, and the quality of the complaining in
temptation which is signified by Meribah. This quality is here
signified by Meribah, as is evident in David: " Tho2t calledst upon
Me in trouble, and I delivered thee ; I ansivered thee in secret ;

2 I proved thee at the umters of Meribah" (Psalm Ixxxi. 7). But in
the internal historical sense, which treats of the religious per-
suasion among the Tsraelitish nation, that nation is described as
to its quality towards Jehovah, that, namely, they were unwill-
ing to supplicate Him for aid, but that they expostulated. This
arose from their not acknowledging Jehovah as the most high
God in heart, but only by their mouth when they saw miracles.
That they did not acknowledge Him in heart, appears plainly
from the Egyptian calf, which they made for themselves and
worshipped, saying that these were their gods ; likewise from
their frequent apostasy (concerning which see no. 8301). These
are the things which are here described in the internal historical
sense; but in the internal spiritual sense is described the quality
of the temptation with those who are brought to the last state

3 of temptation, before they are delivered. The quality of the

234

CHAPTER XVII. 7. [8588.

Israelitish nation and of their religious persuasion is described
by the contention with Moses at Massah and Meribah, as
appears also in David : " Harden not your heart as in Meribah,
as in the day of Massah, in the wilderness, where your fathers
tempted Me ; they tempted Me, and saw My work. Forty years
I loathed the generation ; and J said, They are a 'people that do
err in heart, and the same have not hiown My ways ; to whom 1
siccnx in My anger that they shoidd not come into My rest " (Psalm
xcv. 8-11). In Moses: " Ye shall not tempt Jehovah your God,
as ye tempted Him in Massah " (Deut. vi. 16 ; ix. 22, 24). Again :
" Of Levi, he said. Thy thitmmim and thy urim belong to the holy
man, whom thou didst tempt in Massah ; thou didst strive with
him at the ivaters of Meribah" (Deut. xxxiii. 8). Here the holy-
man denotes the Lord, whom they tempted, and whom Moses
and Aaron did not sanctify. In the internal historical sense, 4
which treats of the religion of the Israelitish nation, Moses and
Aaron do not represent Divine Truth, but the religious per-
suasion of that nation whose leaders and heads they were (no.
7041). As this was of such a quality, as was said above, there-
fore also it was declared to them that they should not lead the
people into the land of Canaan, on which subject it is thus
written in the Book of Numbers : " Jehovah said unto Moses and
Aaron, Beeaiise ye did not believe in 3fe, and sanctify Me in the
sight of the sons of Israel, therefore ye shall not bring this con-
gregation into the land which I have given them. These are the
wate7's of Meribah ; because the sons of Israel strove with Jehovah "
(xx. 12, 13; xxvii. 14). And in the same Book: ''Aaron shall
be gathered unto his people, and shall not come into the land ivhich
I have given to the sons of Israel, because ye rebelled against My
word at the waters of Meribah " (xx. 24). The same is said of
Moses (Deut. xxxii. 50, 51). The reason why Divine represent- 5
ative w^orship was still instituted with that nation was, because
representative worship could be instituted with every nation
which had holy externals of worship, and worsliipped almost
idolatrously ; for what is representative respects not the person
but the thing (no. 1361); and it was the genius of that nation
more than any other to worship externals as holy and Divine,
without any internal ; as to adore their fathers, Abraham, Isaac,
and Jacob, and afterwards Moses and David, as deities, and
besides, to esteem and worship as holy and Divine every stone
and piece of wood which was consecrated to their Divine wor-
ship, as the arks, the tables there, the lamp, tlie altar, the gar-
ments of Aaron, the urim and thummim, and afterwards the
temple. At that time, of the Lord's Providence, the angels of
heaven were, by such things, given communication with man ;
for there must needs be somewiiere a Church, or the represent-
ative of a Church, in order that there may be communication
between heaven and the human race; and as that nation more

235

8589-8592.] EXODUS.

than any other could place Divine worship in externals, and so
act as the representative of a Church, therefore that nation was
6 taken. Communication with the angels in heaven by represent-
atives was effected at that time in this manner : their external
worship opened a channel of communication with simple angelic
spirits, who do not reflect on internals, but still are interiorly
good; such are those who in the Grand Man correspond to the
skins : these pay no attention to a man's internal, but only to his
external ; if this appears holy, they also think holily concern-
ing it : the interior angels of heaven saw in those spirits the
things which were represented, and thence the correspondent
heavenly and Divine things ; for they could be present with
these spirits, and see those things, but not with men, except
by means of them ; for the angels dwell with men in their
interiors, but where there are no interiors, they dwell in the
interiors of simple spirits ; for the angels have a relish only for
the spiritual and celestial things which are interiorly in the
representatives. From these few observations it may appear
how there could be communication with heaven by means of
such a people : but see what has been before shewn on this
subject, namely, that the holiness of worship with the Jews was
miraculously raised into heaven without them (no. 4311); that
the posterity of Jacob, of whatever quality they were, could
represent what is holy, provided they strictly observed the pre-
scribed rituals (nos. 3147, 3479, 3480, 3881 at the end, 4208,
4281, 4288, 4289, 4293, 4311, 4444, 4500, 4680, 4825, 4844,
4847, 4899, 4912, 6304, 6306, 7048, 7051, 8301 at the end).

8589. Because of the chiding of the sons of Israel, signifies
complaining from the grievousness of the temj^tation, so that
they nearly yielded. This appears from the signification of
chiding, as denoting grievous complaining (see no. 8563); that
it denotes that they nearly yielded, appears from the nature of
their chiding, namely, that they had almost stoned Moses, that
they tempted Jehovah, and that they said, Is Jehovah in the
midst of us ?

8590. And because they tempted Jehovah. This signifies that
it was against the Divine, of whose help they despaired, as
appears from what was said above (no. 8567), where the same
words occur.

8591. Saying, Is Jehovah in the midst of us? That this
signifies that they almost believed that the Lord does not help
His own, appears without explanation.

8592. Verses 8, 9. And Amalek came, and fought with
Israel in liejyhidim. And Moses said unto Joshua, Choose out
men for us, and go forth, fight with Amalelc. To-morroio I will
stand on the to'p of the hill, and the staff of God in my hand.

And Amalek came, signifies falsity from interior evil. And
fought with Israel in Rephidim, signifies that they attacked
236

CHAPTER XVII. a [8593.

when they were enduring <:;rievous temptation. And Moses
said unto JosJnia, signifies Divine influx into truth combating.
Choose out men for ns, signifies that he should draw up truths
for the combat. A7id go forth, fight tcith Amcdek, signifies
against falsities from interior evil. To-morroio I ivill stand on
the top of the hill, signifies the conjunction of Divine Truth with
the good of charity, and influx therefrom. And the staff of God
in my hand, signifies that hence is power.

8593. Verse 8. And Amalck came, signifies falsity from
interior evil, as appears from the representation of Amalek, as
denoting falsity from interior evil, of which we shall speak
presently. It shall be told first who and what sort of persons
they are who are in falsity from interior evil. Interior evil is
what lies inwardly concealed with a man, stored up in his
will, and in his thought from it, without any trace of it ap-
pearing in externals, as in the actions, the speech, and the
face : those who are in such evil, endeavour by every method
and art to conceal and hide it under the appearance of honesty
and justice, and that of the love of the neighbour ; and still
they think only of doing evil, and so far as they can they do it
by means of others, taking care not to let it appear to be from
them ; they also disguise the evil itself, so that it may not
seem to be evil : the greatest delight of their life is to devise
such things, and to attempt them secretly; this is called in-
terior evil : those who are in this evil are called evil genii, and
in the other life are entirely separated from those who are in
exterior evil, and are called spirits. The evil genii have their
hell behind man, that is, at his back, and are there in various
caverns ; but evil spirits have their hell before man, and also
at the sides. Those genii in the Grand Man appertain to the
province of the cerebellum, and also to that part of the spinal
marrow which sends out fibres and nerves to the involuntary
parts. It may further be remarked that the falsity from this 2
evil is not like that from the evil of evil spirits, for in itself it
is evil : those who are in this evil do not assault the truths of
faith, but its goods ; for they act by depraved affections, whereby
they pervert good thoughts, and this in an almost incompre-
hensible manner. Since these are of such a quality, their hells
are entirely separate from those of evil spirits, so much so that
they have scarcely any communication, and this with a view
to their separation from the men of the spiritual Church ; for
if they were to flow in from their hells, the man of that Church
would be utterly ruined, for they would act most secretly upon
his conscience, and pervert it, by exciting his depraved affec-
tions. Those infernal genii never assault a man openly, or when
he is well able to resist them ; but when it appears that he is
on tlie point of yielding, they then suddenly present themselves,
and strive to make him fall absolutely. This also is repre-

237

8593.] EXODUS.

sented by Amalek now invading Israel ; and also afterwards,
when the sons of Israel opposed themselves to Jehovah, and
were afraid on account of the nations in the land of Canaan :
" Then also Amalek came doivn ivith the Canaanite from the
mountain, and smote the sons of Israel even unto Hormah" (Num.

3 xiv. 43, 44). From these considerations may appear the quality
of those who are represented by Amalek, and why judgment
from Jehovah was upon him, that there should be war with
them perpetually ; and that their memory should be blotted
out from under heaven ; according to these words in the last
verse of tliis chapter : " Beca^ise the hand of the wicked is against
the throne of Jah, Jehovah will have war with Amalek from gene-
ration to generation." And in Deuteronomy : '' Rememher what
Amalek did unto thee in the %oay vjhen thou toentest forth out of
Egypt ; hoio he met thee in the ivay, and smote all the feeUe
among thee, when thou wast faint and weary ; and he feared not
God. When Jehovah thy God. hath given thee rest, thou shalt
hlot out the remembrance of Amalek from under heaven; thou
shalt not forget it " (xxv. 17-19). Likewise in the first Book of
Samuel : " Jehovah said to Said by Samuel, I have determined to
visit what Amalek hath done to Israel, ivho laid wait for him in
the way ivhen he came up out of Egypt ; wherefore go and smite
Amalek, and curse all that he hath, and spare him not ; but slay
both man and woman, infant and suckli^ig, ox ayid sheep, camel
and ass. But Saul spared king Agag, and the choice of the flock
and of the oxen, and the preferable portion, a.nd the rams, and
everything excellent ; therefore it was announced to Said, that from
him there should no longer be a king over Israel " (xv. 1 to the
end). That the memory of Amalek was to be blotted out, and
all thhigs therein cursed, signifies that there should be no com-
munication whatever between the evil genii and those of the
spiritual Church, for they communicate with those who are not

4 in truths, but who favour falsities from an evil affection. Who
cannot see that Jehovah, without some deeply-hidden cause,
would never have said that there should be war with Amalek
for ever, and that his memory should be blotted out from under
heaven, and that all things in it should be cursed ; and yet
that this was not done ? The cause, which lay deeply con-
cealed, why those things were said and done, is involved in the
words of Samuel to Agag, king of the Amalekites, whom Saul
spared : " Agag the king of Amalek loent to Samuel delicately ;
but Samuel said, As thy sword hath bereaved women, so shall thy
mother be bereaved more than other ivomcn : and Samuel cut him
in pieces before Jehovah" (1 Sam. xv. 32) ; to go delicately, signifies
external allurements, which such spirits practise in the pre-
sence of others ; thy sword hath bereaved ivomen, signifies that
their falsity brings violence to the good affections ; thy mother
shall be bereaved more than other toomen, signifies that evil

238

CHAPTER XVII. 9. [8594, 8595.

affection would prevail among them from the voluntary part
and not from the intellectual; and Samuel cut him in pieces
lefore Jehovah, signifies that they were separated from those who
are in falsity from the evil from the intellectual part, thus the
genii from spirits, as was said above ; icomen denote affections
(see nos. 568, 6014, 8337) ; a sword denotes the false com-
bating and wasting (see nos. 2799, 4499, 7102).

8594. And fought with Israel in Rcphidim, signifies that they
attacked when they were enduring grievous temptation. This
appears from the signification of fighting, as denoting to attack
by means of falsities from interior evil ; and from the significa-
tion of Jicphidini, as denoting the quality of the temptation as
to truth (see no. 8561). The meaning of this passage appears
from what has been said just above (no. 8593), — that those who
are represented by Amalek, in the other life assault those who
are in temptation, when they are on the point of yielding.

8595. Verse 9. And Moses said unto Joshua. That this
signifies Divine influx into truth combating, appears from the
signification of saying, as here denoting influx, because it is
into truth combating, which is represented by Joshua. It de-
notes Divine influx, because Moses represents Divine Truth, that
is, the truth which immediately proceeds from the Lord, which
being purely Divine, flows into the truths of faith of every
kind, and causes them to be truths ; and from the representa-
tion of Joshua, as denoting truth combating. Joshua denotes
truth combating, as appears from his being commanded to fight
against Amaiek, that is, against the falsities from interior evil.
This war must be waged by truth which is made combating by
the influx of Divine Truth : the Divine Truth itself, which pro-
ceeds immediately from the Lord, is not combating, but pacific,
for it is peace itself, since it proceeds from the Divine Good
of the Lord's Divine Love ; but that this may be made combat-
ing, it flows into such angels as have an ardent zeal for truth
and good, and they being excited from that zeal enter into
combat ; hence comes the combating truth which Joshua re-
presents. As this truth was represented by Joshua, therefore :
he also became the leader of the sons of Israel after Moses, and
led them into the land of Canaan, and fought with the nations
there : on this account also, when he came into the land of
Canaan, an angel of Jehovah appeared to him with a drawn
sword in his hand, who called himself Prince of the army of
JehovaJi (Jos. v. 13-15): a drawn sivord in the hand, signifies
Truth Divine combating in its power; a swoo^d denotes truth
combating (see nos. 2799, 4499) ; and a drawn sivord denotes
it combating continually against falsities and evils (no. 8294) ;
and a hand denotes power (nos. 878, 4931-4937, 7518, 8050,
8153) ; the nations also in the land of Canaan signify falsities
and evils, against which combat must be directed (no. 8054).

239

8596-8599.] EXODUS.

8596. Choose out men for us, signifies that he should draw up
truths for the combat. This appears from the signification of
men (viri), as denoting truths (see nos. 265, 749, 1007, 3134);
their being drawn up for combat is signified by Joshua's
choosing them ; for when Joshua represents Truth Divine
combating, the men whom he chooses and joins to himself
signify truths drawn up for combat.

8597. And go forth, fight with Amaleh, signifies against
falsities from interior evil. This appears from the representa-
tion of Amcdek, as denoting falsities from interior evil (see
above, no. 8593).

8598. To-morrow I will stand on the top of the hill. This
signifies the conjunction of Truth Divine with the good of
charity, and the influx therefrom, as appears from the repre-
sentation of Moses, who would stand on the top of the hill, as
denoting Truth Divine (see frequently above) ; from the signi-
fication of sta7id'ing, as denoting to be conjoined and to flow in :
to stand here denotes to be conjoined, because he was then on
the top of the hill, and a hill signifies the good of charity ; it
also denotes to flow in, because he beheld the combat from it,
and also arranged it, which is signified by Israel's prevailing
when he lifted up his hand, and Amalek's prevailing when he
let down his hand : and from the signification of a hill, as de-

2 noting the good of charity (see no. 6435). How the case is with
the conjunction and influx of the good of charity into truth com-
bating, shall be told in a few words. Truth Divine becomes
combating by conjunction with the zealous (as was said above) :
those who are zealous, combat, not indeed from any enmity
and hostility, but rather from charity ; for zeal differs from
anger in this, that zeal has in it the good of charity ; when zeal
therefore combats, it only removes those who are in falsity and
evil, to prevent their hurting those who are in good and truth ;
whereas anger not only removes them, but also persecutes them
from hatred and revenge ; for zeal, from the charity which is in it,
is well-disposed even to those who are in evil and falsity, and also
does them good so far as they do not hurt the good ; whereas
anger, from the hatred and revenge which are in it, is ill-disposed
towards all with whom it combats, whether they be good or evil.
From these considerations it may appear what is meant by the
influx of the good of charity into truth combating. Zeal has
good in it, and ano-er evil (see nos. 4164, 4444).

8599. A7id the staff of God in my hand, signifies that hence
is power, as appears from the signification of the staff of God,
as denoting power Divine (see nos. 4013, 4015, 4876, 4936,
7026) ; and from the signification of the hand, as also denoting
power (no. 8595 at the end). The staff" of God is said to be
in the hand, because a staff signifies exterior power, and a hand
interior, or a staff natural power, and a hand spiritual (nos.

240

CHAPTER XVII. 10. [8600, 8601.

6947, 7011). It is said that hence is power, because truth com-
bating has power in it from good; for all the power which
truth has, is from the good which is in it ; the reason of this
is, because the Divine is in good, and thereby in truth, but is
not in truth without good : truth has all its power from good
(see_ nos. 3563, 4932); and good has all its power from the
Divine, as is evident.

8600. Verses 10-13. And Joshua did as Moses said unto him,
ly fighting against Amalek : and Moses, Aaron, and Hiir went up
to the top of the hill. And it came to pass, vjhen Moses lifted up his
hand, Israel prevailed ; and when he let down his hand, Amalelc
prevailed.^ And Moses hands were heavy ; and they took a stone
and put it imder him, and he sat upon it ; and Aaron and Hur
supported his hands, on this side one, and on that side one ; and
it came to pass, his hands were firm until the sunset. And
Joshua weakened Amalek and his people at the edge of the sword.

And JosMta did as Moses said unto him, signifies the effect
as truth combating was drawn up by the Divine Truth, By
fighting against Amalek, signifies against falsity from interior
evil. And Moses, Aaron, and Hur, signifies Divine Truths in
successive order. Went up to the top of the hill, signifies in the
good of charity. And it came to pass, ivhen Moses lifted up his
hand, signifies when the faith of those who were of the
spiritual Church looked towards the Lord. Israel prevailed,
signifies that then truth combating conquered. And when he
let down his hand, signifies when their faith looked downwards
or from the Lord to self and the world. Amalek prevailed,
signifies that then falsity conquered. And the hands of Moses
were heavy, signifies that the power of looking upwards to the
Lord failed. And they took a stone, signifies Truth Divine in
the ultimate of order. And put it under him, and he sat icpon
it, signifies correspondence with truth in the first of order. And
Aaron and Hur, signifies truths in order. Supported his hands,
signifies the support of truth combating. On this side one, and
on that side one, signifies on all sides. And it came to pass, his
hands v:ere firm, signifies the strength of power on the occasion.
Until the sunset, signifies when that state ceased. And Joshua
weakened^ Amalek and his people, signifies the diminution of
power with those who are in falsity from interior evil. At the
edge of the sivord, signifies by truth combating.
_ 8601. Verse 10. And Joshua did as Moses said unto him,
signifies the effect as truth combating was drawn up by the
Divine Truth. This appears from the signification of doijig, as
denoting an effect ; from the representation of Joshua, as de-
noting truth combating (see just above, no. 8595); and from
the signification of, as Moses said unto him, as denoting as it
was drawn up by Divine Truth ; for Moses represents Divine
Truth, and his saying signifies to be arranged by it.
VOL. X. Q " 241

8602, 8603.] EXODUS.

8602. By fighting against Amaleh, signifies against falsities
from interior evil, as appears from the representation of Amalek,
as denoting falsity from interior evil (see above, no. 8593).

8603. And 3Ioses, Aaron, and Hur, signifies Divine Truths
in successive order. This appears from the representation of
Moses, as denoting the Divine Truth proceeding immediately
from the Lord (see no. 7010) ; from the representation of Aaron,
as denoting the Divine Truth proceeding mediately from the
Lord (see no. 7009) ; and from the representation of Hur, as
denoting the Divine Truth again proceeding mediately through

2 it ; thus they denote truths in successive order. We will
briefiy explain what is meant by truths in successive order.
Each and all things in the whole of nature exist from interior
things in order, being derivations and successions ; the interior
things, however, do not cohere with the exterior by continuity,
but are distinct, and are conjoined by projections like fibres, by
which they have communication. The nature of the deriva-
tions and tlie successions from them may in general be presented
to the idea from fruits, such as citrons, apples, and the like :
the outermost parts of which are the skins which encompass
them ; within these is the pulp which is encompassed ; and
still more interior are the seeds, which are surrounded witli
cases outwardly, and these next with coats ; under these is the
interior pulp, which contains the first form, as a soul, from

3 which again come new trees and new fruits. All these things
are in successive order, distinct one from another, and also
conjoined ; the communication of the interiors with the ex-
teriors is wonderfully effected by a kind of fibrous transitions.
Those when they are first forming, almost cohere, but in
process of time they are separated ; for the first form, which is
inmost in the seed, before it can be expanded into forms
similar to their parents, must be successively opened ; and
when it is open and begins to grow, the pulp, with which it is
encompassed, adapts itself, serving first for ground, next for
fertilising juice ; after this, which is its time in the womb, it
springs forth and is then left to the soil, into which as seed it

4 was sown. From these considerations an idea may be formed
of derivatives in successive order. As it is in the vegetable
kingdom, so also is it in the animal kingdom, but in the latter
much more perfectly : in the animal kingdom there are things
exterior, interior, and inmost, in like manner in successive
order, which are distinct one from another, and also conjoined ;
but they differ in this, that the forms in the animal kingdom
were created to receive life ; hence as the forms recipient of
life are in successive order, so also are the lives which thence
result ; for the forms or substances recipient of life are sub-
jects, and there result from their changes and modifications
powers, which may be called lives, because they are living

242

CHAPTEE XVII. 11. [8604.

powers. Hence it may now appear what is meant by Divine S
Truths in successive order ; for all living things have relation
to truth, and their perfection to good, and in the opposite
sense to falsity, and their imperfection to evil : the changes
from the one to the other in successive order, are also called
degrees.

8604. Verse 11. Aiid it came to pass, when Moses lifted up
his hand. That this signifies when the faith of those who
M'ere of the spiritual Church looked towards the Lord, appears
from the representation of Moses, as denoting Truth iJivine
(see frequently above) ; and from the signification of lifting uy
the hand, as denoting to direct spiritual power upwards, thus
to the Lord, the hand denoting spiritual power (see nos. 6947,
7011) ; and since spiritual power is faith, for all power in the
spiritual world, that is, against falsities from evil, is of truth
from good, or of faith from charity (nos. 3563, 4932). What 2
it is to look towards the Lord, and what towards the world
and self, thus what it is to look above and below self, may be
seen at nos. 7814-7821 : to look above self is to look to our
neighbour, to our country, to the Church, to heaven, thus to
the Lord (nos. 7814, 7815, 7817); to look below self is to look
to the world and to self (no. 7817) ; to look above self and
below it denotes to regard as an end, and to love above all
things (no. 7818) ; a man is distinguished from the brutes by
his being able to look above self and below it, and when he
looks above it, he is a man, but when below it, he is a beast
(no. 7821); to look above self is to be raised by the Lord
(no. 7816) ; for the Lord flows in with every man by means of 3
the truth from Himself, and thereby gives him life ; for the
light which is from the Lord is Divine Truth, and is life
(John i. 4). This Divine Truth from the Lord flows into the
good with a man, and thereby draws him to Himself ; for the
life, which is from the Lord, is attractive, being from love : for
all love contains in it a power of attraction, as it is desirous of
being conjoined with another, that they may become one.
When, therefore, a man is in good, and therefrom in truth, he
is then attracted by the Lord, and conjoined to Him ; this
is meant by looking upwards to the Lord : but when a man is
not in good, thus not in truth from good, in this case also he is
attracted by the Lord, but cannot be raised, for evils and the
falsities from them turn themselves away ; this is meant by
looking downwards, or to self and the w^orld. That the Lord 4
draws man to Himself, He Himself teaches in John : " /, if
I he lifted up from the earth, ivill draw all men unto Myself"
(xii. 32). From these considerations it may now appear, how
it is to be understood, that when faith looked towards the
Lord, truth combating conquered, and when faith looked
downwards from the Lord to self and the world, then falsitv

243

8605-8609.] EXODUS.

conquered : this is signified by Israel's prevailing when Moses
lifted up his hand, and Amalek's prevailing when he let it
down.

8605. Israel ^prevailed, signifies that then truth combating
conquered, as appears from the signification of prevailing, as
denoting to conquer ; and from the representation of Israel, as
denoting those who are of the spiritual Church, in this case
those who combat from truths against the falsities from interior
evil.

8606. And ivhen he let dovm his hand. That this signifies
when their faith looked downwards, or from the Lord to self
and the world, appears from what was explained just above
(no. 8604). The faith which looks to the Lord conquers,
because the Lord then combats ; for the Lord is faith, since
faith is from Him ; but the faith which looks from the Lord to
self and the world, yields, because the man then fights from
himself.

8607. Amahh p)Tevailed, signifies that then falsity conquered.
This appears from the signification oi prevailing, as denoting to
conquer; and from the representation of Amalek, as denoting
falsity from interior evil (see no. 8593). Israel conquering at
one time and Amalek at another, represented that those who
are of the spiritual Church, cannot always be in the faith
which looks to the Lord, but are alternately in the faith which
looks to themselves and the world; for those who are of that
Church are in obscurity and consequently in weakness as to
faith (that they are of such a quality, see nos. 2708, 2715,
2718, 2831, 2935, 2937, 3833, 6289, 6500, 6639, 6865, 6945,
7233) ; hence it is that Amalek was not entirely destroyed
by Joshua, or afterwards by the judges, or by the kings in the
land of Canaan, notwithstanding the command that he should
be blotted out (no. 8593).

8608. Verse 12. And the hands of Moses were heavy, signi-
fies that the power of looking upwards to the Lord faOed. This
appears from the signification of the hands, as denoting the
powers of faith (see above, no. 8604) ; and from the signification
of heavy, or that the ability to lift up the hands was diminished,
as denoting that the power of looking upwards to the Lord
failed; for the lifting up of the hands signifies faith looking
upwards to the Lord (no. 8604), and the letting down of the hand,
faith looking downwards from the Lord (no. 8606).

8609. And they took a stone, signifies Truth Divine in the
ultimate of order. This appears from the signification of a
stone, as denoting truth (nos. 643, 1298, 3720, 3769, 3771, 3789,
3798, 6426), here truth in the ultimate of order, because it was
put under him, and he sat upon it : a common stone also signi-
fies inferior truth, but a precious stone higher or more internal
truth. What truth in the ultimate of order is may appear

244

CHAPTER XVII. 12. [8610-8615.

from what was said above (no. 8603), concerning truths in
successive order, namely, that there are interior and exterior
truths ; those which are lowest are meant by truths in the
ultimate of order.

8610. Afid they jput it under him, and he sat itpon it. That
this signifies correspondence with truth in the first of order,
may be manifest from this, that that stone supported Moses,
and Moses represents truth in the first of order, or Truth
Divine which proceeds immediately from the Lord ; when truth
in the ultimate of order corresponds to this Truth, then this
Truth is supported, for then they act as one ; for interiors
are conjoined with exteriors, and at length with ultimates by
correspondences ; then the first truth has strength in the last,
for it is in it and acts by it ; but if there is no correspondence,
there is disjunction; hence the first truth has no strength in
the last. What correspondence is, may be seen from what has
been abundantly adduced at the end of many of the chapters
concerning the correspondence of all things in man with the
Grand Man.

8611. And Aaron and Hur, signifies truths in order, as
appears from the representation of Aaron and Hur, as denoting
lower truths in successive order in respect to truth in the first
of order, which is represented by Moses (see above, no. 8603).

8612. Su2'>ported his hands. This signifies support of the
power of truth combating, as appears from the signification of
hands, as denoting power (see nos. 878, 4931-4937, 7518, 8050,
8153), in the present case the power of truth combating, which
Joshua represents (no. 8595). The support of truth combating is
what is signified by Aaron and Hur supporting the hands of
Moses, because Joshua prevailed by means of the lifting up of
the hands of Moses.

8613. On this side one, and on that side one, signifies on every
side. This appears from the consideration, that on this side
one, and on that side one, denotes to the right hand and to the
left, and in the spiritual sense at the right hand and at the
left denotes everywhere ; for the right and the left are not
limitations to a certain quarter, but to every quarter, denoting
wherever the man turns himself, especially in the spiritual
world, where the limitations of spaces are entirely different
from what they are in the natural world ; for in the spiritual
world what is to the right appears to the right in every manner
of turning, and so also what is to the left (see nos. 4321, 4882).

8614. And it came to 2')ass, his hands ivcre firm, signifies the
strength of power on the occasion. This appears from the
signification of hands, as denoting power (see above, no. 8612);
hence the strength of power is signified by the hands being
made firm by support.

8615. Until the sunset, signifies when that state ceased,

245

8616-8618.] EXODUS.

namely, the state of combat with falsity from interior evil, as
appears from the consideration, that the times of the day, from
the rising of the sun to its setting, and to its rising again,
signify the changes of state which those undergo who are in
the other life : the end of that state is signified by the time
of the sun setting ; hence the expression until the sunset signi-
fies that that state ceased. The times of the day from the
rising of the sun to its setting, signify states and their changes
(see DOS. 5672, 5962, 6110, 8426). Every one who thinks on
the subject may see, that the things which are related in these
verses contain arcana which do not appear in the letter ; as
that Moses stood on a hill ; that he had a staff in his hand ;
that Joshua conquered when Moses lifted up his hands, and
Amalek conquered when Moses let them down ; that they put
a stone under him upon which he sat; and that Aaron and
Hur supported his hands ; and this until the sunset : unless
each and all these things had corresponded with things in
heaven, they could not possibly have contributed anything to
the combat with Amalek. Correspondences have all force, so
much so that what is done on earth according to correspond-
ences, avails in heaven, for correspondences are from the
Divine. Those who are in the good of love and faith, are in
correspondence, and the Divine does all things with them, for
from the Divine is the good of love and the good of faith. All
the miracles recorded in the Word were done by correspond-
ences. The "Word is so written, that all the things therein,
even to the most minute, correspond to the things in heaven :
hence the Word has Divine force, and conjoins heaven with
earth ; for when the Word is read on earth, the angels in
heaven are affected by the holiness which is in the internal
sense ; this is accomplished by the correspondences of all the
things therein.

8616. Verse 13. And Joshua weakened Amaleh and his
people, signifies the diminution of power with those who are
in falsity from interior evil. This appears from the signification
of weakening, as denoting a diminution of power ; and from
the representation oi Amcdek and his pcoj^le, as denoting those
who are in falsity from interior evil (see above, no. 8593).

8617. At the edge of the sivord, signifies by truth combating,
as appears from the signification of a svmxl, as denoting truth
combating (see nos. 2799, 8294).

8618. Verses 14-16. And Jehovah said unto Hoses, Write
this memorial in a hook, and rehearse it in the ears of Joshua,
that razing I will raze the memory of Amalek from under the
h^eavens. And Moses built an altar, and called the name thereof
Jehovah Nissi ; and said, Because his hand is against the throne
of Jah, Jehovah shall have war with Amalek from generation to
generation.

246

CHAPTER XVir. 14. [8G19, 8G20.

And Jehovah said unto Moses, signifies instruction. Write
this memorial in a hook, signifies for continual remembrance.
And rehearse it in the ears of Joshua, signifies to be obedient on
behalf of the truth combating against that falsity. That raz-
ing I will raze the memory of Amalek from under the heavens,
signifies that that falsity must be entirely removed that it may
no longer fight. And Moses bicilt an altar, signifies in the holi-
ness of worship and of memory. And called the name thereof
Jehovah Nissi, signifies the Lord's continual war and protection
against those who are in the falsity of interior evil. And said,
Beeause his hand is against the throne of Jah, signifies because
they wished to do violence to the Lord's spiritual kingdom.
Jehovah shall have war with Amalek from generation to genera-
tion, signifies that from the Lord's Divine power they were
reduced to subjection and cast into hell, out of which they
can never rise.

8619. Verse 14. And Jehovah said unto Moses, signifies
instruction, as appears from the signification of saying, as
involving the things that follow, and because Moses is there
instructed what ought to be done, it signifies instruction.

8G20. Write this memorial in a hook. That this signifies for
continual remembrance, appears from the signification of a memo-
rial, as denoting that it ouglit to be remembered, or committed
to the memory (see nos. 8066, 8067) ; and from the significa-
tion of ivriting in a hook, as denoting to be remembered per-
petually. This is signified by writing in a book, in Isaiah : " Come,
write it iqion a tahle among them, and express it in a hook, that it
may he for the latter day, for ever and ever " (xxx. 8). As remem-
brance is signified by writing in a book, hence the faithful are
said to be written in the book of life ; for the Divine remem-
brance signifies salvation, and non-remembrance or forgetful-
ness signifies damnation. Concerning the book of life it is
thus written in Daniel : " The Ancient of Days sat in judgme7it,
and the hooks were opened" (vii, 10). Again : "At this time thy
people shall he delivered, every one that shall he found written in
the hook " (xii. 1). In David : " Add iniquity unto their iniquity ;
and let them not come to thy justice : let them he hlotted out of
the hook of lives, and let them not he written vnth the just " (Psalm
Ixix. 27, 28). In John : " He that overcometh shall he clothed in
white raiment, and I will not blot out his name from the hook of
life " (Apoc. iii. 5). Again : " There shall not enter into the New
Jerusalem any hut those who are tvritten in the LamVs hook of
life " (Apoc. xxi. 27). Again : " I saw that the hooks were opened ;
and another hook was opened, which is the hook of life ; and the
dead were judged according to those things ivhich were written in
the hooks, according to their tvorks. All luere judged according
to their works. And if any man teas not found written in the
hook of life, he was cast out into the lake of fire " (Apoc. xx.

247

8621, 8622.] EXODUS.

2 12, 13, 15 ; also xiii. 8 and xvii. 8). Whoever does not
know from the internal sense what the book of life is, also
what the books are out of which the dead are to be judged,
cannot form any other idea but that in heaven there are such
books, and that in them are written the actions of all men, the
memory of which is thus preserved ; whereas the books in
those passages do not mean books, but the remembrance of all
their deeds ; for every one carries along with him into the
other life the memory of his actions, thus the book of his life
(no. 2474) ; but none save the Lord alone can judge any one
according to his actions ; for all actions proceed from final
causes, which lie deeply concealed within ; according to those
causes a man is judged ; no one knows them but the Lord, and
therefore judgment belongs to Him alone. This is also meant
by these words in John : " / saw on the right hand of Sim that
sat upon the throne a hook written within and on the hack, sealed
with seven seals. Then I saw a strong angel crying ivith a great
voice, Who is worthy to open the hook, andj to loose the seals
tlureoft One of the ciders said unto me. Behold the Lion of the
trihe of Judali, the root of David, hath opened the hook, and loosed
the seals thereof. And He took the hook ; and they sang a new
song. Thou art worthy to take the hook, and to open the seals thereof"
(Apoc. V. 1-9). From these words it may appear, that by the
book written is meant the presence of the actions of every one ;
in like manner by the book in David : "In thy hook ivere written
all the days which were app)ointed" (Psalm cxxxix. 16).

8621. And rehearse it in the ears of Joshua, signifies to be
obedient on behalf of the truth combating against that falsity,
as appears from the signification of rehearsing in the ears, as
denoting to be obedient, the ear denoting obedience (see nos.
2542, 3869, 4652-4660); and from the representation of
Joshua, as denoting truth combating against falsity from
interior evil (see no. 8595).

8622. That razing I will raze the memory of Amalek from
under the heavens. That this signifies that that falsity is to be
entirely removed so that it may no longer fight, appears from
the signification of hlotting out the memory, as denoting to remove
(of which we will speak presently) ; and from the representa-

2 tion of Amalek, as denoting those who are in falsity from
interior evil (see no. 8593). To hlot out the memory of Amalek
denotes to remove the falsity which is from interior evil, because
it can be removed, but not razed, for that falsity prevails
among the infernal genii, who live for ever (no. 8593) ; but
those genii are removed by the Lord, lest they should flow
into those who are of the spiritual Church ; the reason of this
is, because they do not flow like infernal spirits into the thoughts
of the understanding, thus not into the things of faith, but
they flow into the affections of the will, consequently into the
248

CHAPTER XVIl. 14, 15. [8623.

things of charity ; and they do this so secretly as to leave no
evidence that it is from them ; therefore if they were to flow in,
the man of the spiritual Church could not possibly be saved,
since they would entirely pervert and corrupt the affections of
truth and good. Hence it is that those infernal genii are re-
moved, so that they may not communicate with those who are of
the Lord's spiritual kingdom. Besides, it should be known that 3
with the man of the spiritual Church a new will is implanted
in the intellectual part (nos. 895, 927, 1023, 1043, 1044, 2256,
4328, 4493, 5113); which will those genii would absolutely
destroy, if they were permitted to flow in; they would also
enter into the hereditary evils of the old will, and would
lay bare those things, which in so far are closed (that they
are closed, see nos. 966, 1667, 2308). Those infernal genii are
in this way removed to prevent their flowing in ; their falsity,
which is falsity from interior evil, is evil, and indeed of such
a nature, that it cannot flow into the intellectual part, but into
the voluntary part ; and as the new will of the man of the
spiritual Church is implanted in the intellectual part (as was
said above), they are therefore removed from influx into it : to
this end also the Lord arranges that such genii are vastated as
to everything intellectual. Men become such genii after death, 4
who have continually intended evil against the neighbour,
and have indulged in such thoughts, and also have done evil,
but secretly and by means of others, being most especially
cautious lest any one should know that it was from them ; in
other respects they have outwardly appeared modest, civil, and
friendly, and also as Christians in their conversation and life,
yet they have been hypocrites, and inwardly deceitful tigers.

8623. Verse 15. And Moses huilt an altar, signifies in the
holiness of worship and of memory. This appears from the signi-
fication of an altar, as denoting the chief representative of the
Lord (see nos. 2777, 2811, 4489); and hence the holiness of
worship (no. 4541) ; it also denotes in memory, because in
ancient times they erected mounds in witness and commemora-
tion of an event which they wished to remember ; and after-
wards also altars (no. 4192) ; here in commemoration of an
event, which was, because the hand of Amalek was against the
throne of Jah,that Jehovah shall have war with him from genera-
tion to generation : that altars were also erected in witness and
commemoration, appears from the altar which the Eeubenites,
the Gadites, and the half tribe of Manasseh built at Jordan,
of which they said to the sons of Israel, who on that account
wished to go to war with them, that they had built it to be
a witness that they would worship Jehovah, not by burnt-
offerings and sacrifices upon it, but upon the altar which was
before the tabernacle ; therefore they called that altar " a witness
between us and you, that Jehovah is God" (Jos. xxi. 10-34).

249

8624] EXODUS.

8624. And called the name thereof Jehovah JVissi. This sig-
nifies the continual war and protection of the Lord against
those who are in the falsity of interior evil, as appears from
the consideration, that the names which were given by the
ancients in the Church, signified the nature and state of the
thing then treated of, and that they also associated the same
things with the names themselves (nos. 340, 1946, 3422, 4298).
The nature and state of the thing here treated of is, that
Jehovah should wage war with Amalek from generation to
generation ; in the internal sense, that there should be con-
tinual war against those who are in the falsity of interior evil ;
this also is signified by Jehovah Kissi. Jehovah Nissi in the
original tongue signifies Jehovah my standard or ensign, and
an ensign or standard in the Word signifies a calling together
to war ; and as it is said Jehovah shall be at war, it also signifies

2 protection by Him. That a standard or ensign signifies a calling
together to war, appears from the consideration, that when they
called the people together, either for journeyings, for festivals, or
for war, they sounded a trumpet, and also set up the ensign or
standard upon the mountains : that they sounded a trumpet
may be seen in Numbers (x. 1-11) ; that they set up an
ensign or standard may be seen from the following passages ;
in Jeremiah : " Declare ye in Judah, and cause it to he heard in
Jerusalem, and say, Sound the trumpet in the earth ; proclaim,
fill, say, assemble yourselves, and let us go into the defenced cities :
set tip a standard towards Zion, assemble, stay not " (iv. 5, 6).
In Isaiah : "All ye inhabitants of the world, and dwellers on the
earth, when a standard shall be lifted up, behold ye, and when a
trumpet sounds, hear ye " (xviii. 3). Again : " He hath set wp a
standard for the gentiles from far, and hath hissed to him from
the end of the earth : and behold the swift one shall come quickly "
(v. 26). Again: " Lift ye up a standard on the high ^mountain ;
lift up the voice iinto them, wave the hand, that the gates of the
2)rinces may come" (xiii. 2). Again : " Thus saith the Lord Jehovih,
Behold, L will lift My hand towards the nations, and will lift up
My standard towards the people, that they may bring thy sons in
their bosom, and may carry thy daughters upon their shoulder "
(xlix. 22) : from these passages it is evident, that a standard

3 signifies a gathering together. A standard or an ensign, when
it is predicated of the Lord, also signifies protection, as appears
from Isaiah : " They shall fear the name of Jehovah from the
west, and His glory from the rising of the sun ; for He shall
come like a narrow river ; the spirit of Jehovah shall set up a
standard in it. Then shall the Redeemer come to Zion" (lix. 19,
20). Again: "Lt shall come to pass in that day, the gentiles shall
seek the root of Jesse, which standeth for an ensign for the people ;

4 and his rest shall be glory" (xi. 10). As an ensign, which in the
original tongue is expressed by the same word as a standard,

250

CHAPTER XVII. 16. [8625.

signifies a gathering together, and when it is said of the Lord,
signifies also protection, therefore it was expressly commanded,
that a brazen serpent should be set upon an ensign ; of which
it is thus written in Moses : " Jehovah said unto Moses, Make to
thyself a serpent, and set it upon an ensign; and it shall come
to pass, that every one that has been bitten, and shall look on it,
shall live. And Moses made a serpent of brass, and set it upon
an ensign ; whcnee it came to pass, if a serpent bit a man, and
he looked on the serpent of brass, he lived again" (Num. xxi. 8, 9).
That the brazen serpent represented the Lord (see John iii. 14,
15), and also protection, is evident; for the healing effected by
looking on the serpent which was upon the ensign, signified
healing from the evils of falsity by tlie direction of faith to-
wards the Lord; for the Lord says in the passage quoted from
John : " As Moses lifted up the serpent in the wilderness, even so
must the Son of man be lifted up ; that whosoever believeth in
Him 7nay not perish, but have eternal life."

8625. Verse 16. And said, Because his hand is against the
throne of Jah. That this signifies because they wished to do
violence to the Lord's spiritual kingdom, appears from the
signification of a hand being against any one, as denoting to do
violence ; and from the signification of the throne of Jah, as de-
noting the Lord's spiritual kingdom. The throne of Jah denotes
the Lord's spiritual kingdom, because a throne is said of the
Lord's kingly function, and the Lord's spiritual kingdom corre-
sponds to His kingly function. Two things are predicated of the
Lord, namely, the priestly office and the kingly function : the
celestial kingdom corresponds to His priestly office, and the
spiritual kingdom to His kingly function ; for the Lord is
called a Priest from the Divine Good, and a King from the
Divine Truth. The Divine Truth is involved in the name
Christ, and the Divine Good in the name Jesus (see nos. 1728,
2015, 3004, 3009, 6148). A throne is predicated of the Lord's
kingly function, consequently of His spiritual kingdom, so also
is Jah ; what is meant by a throne, see no. 5313, and what by
Jah, no. 8267. As to the circumstance that those who are :
represented by Amalek — the infernal genii who are in falsity
from interior evil — wish to do violence to the Lord's spiritual
kingdom, it has been explained above (nos. 8593, 8622).
Those who were in the falsity of this evil, could not be kept
away from those who were of the spiritual Church, until the
Lord came into the world, and made the human in Himself
Divine ; they were then shut up in a hell, out of which they
can never rise ; and the communication too, which is effected
by influx, was entirely withdrawn ; for the man of the
spiritual Church is in obscurity as to the truth of faith, and
acknowledges a thing as a truth because the Church has said it
is so, not because he perceives it to be a truth : this truth with

251

8626, 8627.] EXODUS.

them becomes good, and hence of the conscience : if malignant
genii were to flow into that obscurity, they would in a thousand
ways destroy the conscience ; for they do not act upon the
truths of faith there, but upon the affections themselves ; and
wherever they perceive any affection of good, they instantly
corrupt it so secretly that it cannot possibly be perceived,
assaulting even the ends [of action] ; in a word, it is impossible
to describe their malignity ; but it may be compared to an
imperceptible deadly poison, which penetrates to the very
marrows. Concerning these genii, by the Lord's Divine mercy,
more will be said from experience at the close of some of the
chapters.

8626. Jehovah tvill have war with Amalek from generation to
generation, signifies that, by the Lord's Divine power, they were
reduced to subjection, and cast into hell, out of which they
can never rise. This appears from the signification of Jehovah's
waging vxtr, as denoting a casting into hell ; and from the
signification of from generation to generation, as denoting
continually, thus that they can never rise out from it ; that
this is of the Lord's Divine power may be seen just above
(no. 8625). The reason why Jehovah ivill have war denotes a
casting into hell is, because the warfare of Jehovah is a
continual victory ; the infernal genii cannot wage war and
combat at all against Jehovah, that is, the Lord ; but it appears
to them that they fight, yea, also at times that they conquer,
when they subdue those that are in evil ; but still they have no
power at all against the Divine ; the least exertion of Divine
power instantly subdues every diabolical crew, even if it
consisted of myriads of myriads ; but it gives them an oppor-
tunity of acting, so far as use may come of it, and their evil
can be turned by the Lord into good ; on which subject, by
the Lord's Divine mercy, we will speak elsewhere. From
these considerations it may to a certain extent appear, that
Jehovah having war with Amaleh from generation to generation,
signifies their subjugation and casting into hell, from which
they can never rise again, and this of the Lord's Divine
power.

Continuation concerning the Spirits and Inhabitants
OF the Planet Jupitee.

8627. The inhabitants of the planet Jiqnter place wisdom in
thinking well and justly on all the occurrences of life; they
derive this wisdom from their j'^arents from infancy, and it is
successively transmitted to their jyosterity, and so increases. They
know nothing whatever, nor do they desire to know anything,
252

CHAPTEE XVII. [8628, 8629.

respecting the sciences, such as exist on our earth : they call them
shades, and comiiare them to clouds which come between the sun
and themselves. This idea concerning the sciences they have
derived from some men from our earth, who boasted in their
presence, that they were wise from the sciences.

8628. The spirits from our earth, who boasted thus, were some
who placed wisdom in such things as mere efforts of the memory,
as in languages, and the histories which compose the learned course,
in pure experimental discoveries, and especially in philosophical
terms, with other things of a like nature, not using them as means
to wisdom, but placing wisdom in the things themselves. As such
persons have not cidtivated their rational faculty by means of the
sciences, in the other life, they have little perception ; for they see
every sidyject only through the medium of terms, which are there
like motes and dense clouds before the intellectual sight; and
those who have been conceited on account of such erudition, have
still less perception; but those ivho have 2ised the sciences as means
of destroying the things of faith, have totcdly destroyed their intel-
lectiiality, and see in thick darkness like owls, falsity for truth, and
evil for good. The spirits of Jupiter, from conversation ivith them, 2
concluded that the sciences led into shadoiv and caused blindness ;
hut they were told that on this earth the sciences are means of
opening the intcllectital sight, which is sight in the light of heaven,
and teaches such things as relate to spiritual life ; hit as there pre-
vail self-love and the love of the world, and hence such things as
relate to merely natural and sensual life, therefore to those the
sciences are means of becoming unwise, namely, are means of
confirming them in favour of nature against the Divine, and in
favour of the vjorld against heaven. Tliey ivcre further told, 3
that the sciences in themselves are sp)irit%ial 7'iches, and that those
who possess them are like those who possess worldly riches, which
likewise are means of performing use to oneself, one's neighbour,
and one's country, and also means of performing mischief; further,
that they are like dress, which serves for use and ornament, and
also for pride, as in the case of those who desire to be honoured
for their dress alone. This was perfectly understood by the
spirits of Jupiter ; but they were surprised that the inhabitants
of our earth, when they were men, preferred such things as lead to
wisdom before wisdom itself; and that they did not see, that to
immerse the mind in such things, and not to raise it above them,
is to becloud a7id blind it.

8629. A certain spirit that ascended from the loiver earth
came to me, and said, that he had heard what I had been saying
to the other spirits, but that he scarcely understood anything that
was said concerning spiritual life and light. He was asked
whether he desired to learn ? He said, that he did not come with
that intention ; from ivhich it might be concluded that he was
not desirous. He vjas exceedingly stupid ; yet the angels declared,

253

8630-8632.] EXODUS.

that token he lived as a man in the world, he had been among
the TTiore distinguished for his erudition. He ivas cold, as was
clearly perceived from his hreathing, which was a sign of merely
natural light and of 7io sjnritual light, thus that the sciences in-
stead of opening had closed to him the way to the light of heaven.

8630. As the ijihahitants of Jupiter acquire knowledge by other
means than the inhabitants of our earth, and, further, are
of a different native quality of life, therefore they cannot be to-
gether, but if they approach, they either shun or repel each other.
There are spheres, ivhich may be called sjnritual spiheres, which
continually flow, and indeed overflow, from every society ; those
spheres arefrom the activity of the affections and consequent thoughts,
thus they are of the life tYse// (concerning spheres, see nos. 1048,
1053, 1316, 1504-1520, 2401, 4464, 5179, 6206, 6598-6613,

: 7454, 8063). All consociations in the other life are effected
according to spheres; those ivhich agree together arc conjoined
according to the agreement ; and those lohich disagree are repelled
according to the disagreement. Every province in the Grand Man,
to which any member or organ in the hurnan body corresponds, has
its own sphere distinct from that of any other province : hence
the mutucd conjunction of those who belong to the same province,
and the separation of those who belong to another. The spirits
and angels, who are from the ptlanet Jupiter, in the Grand Man
have reference to the imaginative part of thought, and thereby
to an active state of the interior parts : but the spirits of our earth
have reference to the various functions of the exterior parts cf the
body, into which, ivhen they ivould have the dominion, the imagin-
ative part of thought cannot flow ; hence the antagonism between
the spheres.

8631. The clear perception as to spiritual things, ivhich the
sjnrits of Jupiter possess, ivas made manifest to me from their
manner of representing how the Lord, vjhom they call their only
Lord, turns wicked affections into good ones : they represented the
intellectucd mind as a beautiful form, and impircssed upon it an
activity suitable to the form instead of affection, and. they next
shewed hovj the Lord bends what is luicked therein into good: this
they did in a manner which no words can describe, and so skil-
fully that they were commended by the angels. There were present
on the occasion some of the learned from our earth, who had im-
mersed their intellectucd part in scientific terms, and had disputed
much about form, substance, materiality, immateriality, and the
like, without app)lying such things to any use : these coidd not even
comprehend that representation.

8632. / have conversed with the spirits of that earth concern-
ing the Lord, that He does evil to no one, and still less punishes
any one: those spirits, by reason of their simplicity were un-
willing at first to admit this, believing that punishments arefrom
the Lord : but when they were told that their angels, when attend-

254

CHAPTER XVII. [8633, 8634.

ant on a man of their earth, do not chastise him, or even sjjeaJc
harshly to him, hut only permit the punishing spirits, who are
then -present, to do so ; and when it ivas ttrged that if the angels
do not ehastise, hoto mueh less should the Lord, who is Good itself,
and ivho rules the angels, — on hearing these things, they acknow-
ledged and declared aloud, that the Lord punishes no one, and
does evil to no one, nor does He even speak harshly to any one.
Concerning the angels and the punishing spirits attendant on the
inhabitants of Jupiter, see nos. 7802-7805, 7810.

8633. L71 reference to the life of those ivho are in that planet,
J have been further instructed by their spirits, that as they feel
no interest in scientific pursuits, so neither do they about works
of art. Also that they have no festival days, but that every morn-
ing at sun-rise, and every evening at sun-set, they perform holy
worship to the only Lord in their tents, and that on such occa-
sions they also sing psalms.

8634. Hie subject of the inhabitants and spirits of the planet
Jupiter ivill be continued at the close of the following chapter.

200

EXODUS.

CHAPTER EIGHTEENTH.

THE DOCTRINE OF CHARITY.

8635. No one can be regenerated unless he know such
things as relate to the new, that is, the spiritual life ; for a
man is introduced into that life by regeneration : the things
which relate to the new, or the spiritual life, are the truths
which are to be believed and the goods which are to be done ;
the former relate to faith, the latter to charity.

8636. No one can know these things from himself ; for a
man apprehends only those things which have been objects of
the bodily senses ; from them he has acquired what may be
called natural light, by virtue whereof he sees only what re-
lates to the world and to himself, but not the things which
relate to heaven and to God : these he must learn from revela-
tion.

8637. Such as, that the Lord, who from eternity was God,
came into the world to save mankind ; that He has all power
in heaven and on earth ; that the all of faith and the all of
charity, thus all truth and good, are from Him ; that there are
a heaven and a hell ; that man will live for ever, — in heaven
if he has done well, in hell if he has done wickedly.

8638. These and other things relate to faith, and ought to
be known by the man who is to be regenerated ; for he who
knows them, may first think them, then will them, and lastly
do them, and thereby acquire the new life.

8639. As [for instance], he that does not know that the
Lord is the Saviour of mankind, cannot have faith in Him,
adore Him, love Him, and thus do good for His sake ; he that
does not know that all good is from Him, cannot think that
his own justice and salvation are from Him ; still less can he
desire it to be so, thus he cannot live from Him ; he that does
not know that there are a hell and a heaven, or that there is
life eternal, cannot even think about the life of heaven, or
apply himself to receive it ; and so in other cases.

8640. From these considerations it may appear, that the
256

CHAPTEE XVIII.

life of a regenerate person is a life of faith ; also that it cannot
be given to a man, until he is in a state in which he may ac-
knowledge the truths of faith, and so far as he acknowledges
them, may will them. ^^

CHArTER XVIIL

1. And Jethro, the priest of Midian, the father-in-law of
Moses, heard all that God had done to Moses and to Israel His
people, that Jehovah brought forth Israel out of Egypt.

2. And Jethro, the father-in-law of Moses, took Zipporah
the wife of Moses, after her dismissal,

3. And her two sons ; of whom the name of the one was
Gershom ; for he said, I was a sojourner in a strange land ;

4. And the name of the other was Eliezer, for°the God of
my father was my help, and delivered me from the sword of
Pharaoh.

5. And Jethro, the father-in-law of Moses, came and his
sons, and his wife, to Moses to the wilderness, where he en-
camped at the mount of God.

6. And he said unto Moses, I, Jethro, thy father-in-law, am
come unto thee, and thy wife, and her two sons with her.

7. And Moses went forth to meet his father-in-law and
bowed himself, and kissed him ; and they asked each man his
companion as to their peace : and they came into the tent

8. And Moses told his father-in-law all that Jehovah had
done to Pharaoh and to the Egyptians, for the sake of Israel •
all the trouble which befell them in the way ; and Jehovah
rescued them.

9. And Jethro rejoiced over all the good which Jehovah
had done for Israel, who rescued him out of the hand of the
Egyptians.

10. And Jethro said, Blessed be Jehovah, who hath rescued
you out of the hand of the Egyptians, and out of the hand of
1 haraoh, who hath rescued His people from under the hand of
the Egyptians.

11. Now I know that Jehovah is great above all ctq^s
because on that account they were proud over them. ^

12. And Jethro, the father-in-law of Moses, took a burnt-
offering and sacrifices for God : and Aaron came, and all the
elders of Israel, to eat bread with the father-in-law of Moses
before God.

_ 13. And it came to pass on the morrow, that Moses sat to
judg^ the people ; and the people stood by Moses from mornin<^
until evening. '^

14. And the father-in-law of Moses saw all that he did to
VOL. X. K 257

8641.] EXODUS.

the people ; and he said, What is this thing that thou doest to
the people ? wherefore sittest thou alone, and all the people
standing by thee from morning until evening ?

15. And Moses said to his father-in-law. Because the people
come to me to inquire of God.

16. When they have a matter, they come to me, and I judge
between a man and his companion, and I make known the
judgments of God and His laws.

17. And the father-in-law of Moses said unto him, The
thing which thou doest is not good.

18. Thou wilt surely wear away, both thou, and also the
people that are with thee ; because the thing is too weighty for
thee ; thou canst not do it alone.

19. Now hear my voice : I will consult for thee, and God
will be with thee. Be thou for the people towards God, and
bring thou the matters to God.

20. And thou shalt teach them statutes and laws, and shalt
make known to them the way in which they shall go, and the
work which they shall do.

21. And provide thou out of all the people men of ability,
fearing God, men of truth, hating gain ; and appoint them
chiefs of thousands, chiefs of hundreds, chiefs of fifties, and
chiefs of tens.

22. And let them judge the people in all time : and it shall
be, that every great matter they shall bring to thee, and every
small matter they shall judge ; and remove it from off thyself,
and let them bear it with thee.

23. If thou do this thing, and God have commanded thee,
then thou niayest endure ; and also all this people shall come to
their own place in peace.

24. And Moses hearkened to the voice of his father-in-law,
and did all that he said.

25. And Moses chose men of ability from all Israel, and
made them heads over the people, chiefs of thousands, chiefs of
hundreds, chiefs of fifties, and chiefs of tens.

26. And they shall judge the people in all time : tlie diffi-
cult matter they shall bring to Moses, and every small matter
they shall judge.

27. And Moses sent his father-in-law away ; and he went to
his own land.

THE CONTENTS.

8641. This chapter, in the internal sense, treats of truths in
successive order from first to ultimate, and that they receive
an orderly arrangement from Divine Good : truth in the first
258

CHAPTEE XVIII. 1. [8642, 8643.

degree is represented by Moses ; the truths from it in suc-
cessive order, by the chiefs of thousands, of hundreds, of fifties,
and of tens ; and Divine Good, from whicli the orderly arrange-
ment conies, is represented by Jethro, the father-in-law of
Moses.

THE INTERNAL SENSE.

8642. Verses 1-5. Akd Jethro, the priest of Midian, the
father-in-law of Moses, heard all that God had done to Moses
and to Israel His j^cople, that Jehovah hr ought forth Israel out of
Egypt. And Jethro, the father-in-law of 3Ioses, took Zip'porah,
the wife of Moses, after her dismissal, and her two sons ; of
vjhoni the name of the one was Gershom ; for he said, I was a
sojourner in a strange land.; and the name of the other ivas
Eliezcr; for the God of my father was my help, and. delivered
one from the sworel of Pharaoh. And Jethro, the father-in-lato
of Moses, came, and his sons, and his wife, to Moses to the wilder-
ness, where he eneamped at the mount of God.

And Jethro, the priest of Midian, signifies Divine Good.
The father-in-laiv of Moses, signifies from which is the good
conjoined to Truth Divine. Heard all that God had done to
Moses and to Israel His p>eop)le, signifies the perception of those
things wdiich were done to those of the Lord's spiritual kingdom.
That Jehovah brought forth Israel out of Egypt, signifies that
they were delivered by the Lord from infestations. And
Jethro, the father-in-law of Moses, took Zipporah, the wife of
Moses, signifies good from the Divine conjoined to Truth
Divine. After her dismissal, signifies separation so far in
respect to the state of those who were of the spiritual Church.
And her two sons, signifies the goods of truth. Of whom the
name of the one ivas Gershom ; for he said, I ivas a sojourner in
a strange land, signifies the quality of the good of the truth
of those who are outside the Church. And the name of the
other was Eliezcr, signifies the quality of the good of the truth
of those who ai^e within the Church. For the God of my
father was my help), signifies the Lord's mercy and presence in
the Church. And delivered me from the sivord of Pharaoh,
signifies deliverance from the falsity of those who infested.
And Jethro, the father-in-law of Moses, came, signifies the Divine
good. And his sons, signifies the goods of truth. And Jiis
loife, signifies good conjoined to Truth Divine. To Moses to
the wilderness, signifies conjunction in the state before regenera-
tion when there are temptations. Where he eneamped at the
mount of God, signifies near the good of truth.

8643. Verse 1. And Jethro, the priest of Midian, heard.

259

8644.] EXODUS.

This signifies Divine Good, as appears from the representation
of Jdhro, the loriest of Ifidian, as denoting the good of the
Church which is in the trutli of simple good (see no. 7015),
but in the present case denoting Divine Good, because Moses,
whose father-in-law he was, represented Divine Truth ; for
when the son-in-law represents truth, the father-in-law
represents good, in a higher degree ; for he is the father of his
wife. Divine Good is here represented by Jethro, because this
chapter treats of the orderly arrangement of truths with the
man of the spiritual Church, which is effected from Divine
Good by means of Divine Truth ; for all orderly arrangement
is from good by means of truth : this orderly arrangement is
effected with the man of the spiritual Church, when he begins
to act no longer from truth but from good ; for this is his
second state, which exists after he has undergone temptations ;
for wlien he acts from truth, then he is tempted in order that
the truths with him may be confirmed ; when they are
confirmed, they are reduced by the Lord into order, and when
they are reduced into order, he then enters into another state,
which consists in willing truths and doing them, whence they
become of the life, and are called goods. This orderly arrange-
ment is next treated of.

8644. The father-in-lcnu of Moses, signifies from which is the
good conjoined to Truth Divine. This appears from the signifi-
cation of a father-in-law, as denoting good from which is good
conjoined to truth (see no. 6827) ; and from the representation
of Moses, as denoting Truth Divine (see nos. 6752, 6771, 7010,
7014, 7382.) A father-in-law denotes good from which is good
conjoined to truth, because a wife signifies good when a man
{vir) signifies truth (nos. 2517, 4510, 4823). As the subject
treated of in what follows is the conjunction of the Divine
Good with the Divine Truth, that therefrom an orderly
arrangement may be effected with the man of the Church, it
should be known, that between Divine Good and Divine Truth
there is this distinction, that Divine Good is in the Lord, and
Divine Truth is from Him. These are like the fire of the sun
and the light from it : fire is in the sun, and light is from it ;
2 in the light there is no fire, but there is heat. The Lord also
in the other life is a Sun, and also is Light: in the sun there,
which is Himself, is Divine fire, which is the Divine Good of
the Divine Love ; from that sun flows Light Divine, which is
the Divine Truth from the Divine Good : in this Divine Truth
there is also Divine Good, but not such as it is in the sun,
being accommodated to the reception of those in heaven ; for
unless it was accommodated to their reception, heaven could
not exist ; for no angel could bear the flame proceeding from
the Divine Love, but would be consumed in a moment, just as
if the unmitigated flame of the sun of this world should scorch
260

CHAPTEE XVIII. 1, 2. [8645-8647.

a man. But how the Divine Good of the Lord's Divine Love
is accommodated to reception, cannot be known by any one,
not even by the angels in heaven, it being an accommodation
of the infinite to the finite ; and the infinite transcends all
finite intelligence, so much so that when the intelligence of a
finite creature is desirous of directing its view thither, it falls
as it were into the depth of the sea and perishes; The Lord is
the Sun in heaven, and the sun there is the Divine Good of
His Divine Love, and the light from it is Divine Truth, from
which comes intelligence (see nos. 1053, 1521-1533, 1619-1632,
2776, 3094, 3138, 3190, 3195, 3222, 3223, 3225, 3339, 3341,
3636, 3643, 3993, 4180, 4302, 4408, 4409, 4415, 4523-4533,
4696, 7083, 7173, 7270, 8197).

8645. All that God had done to Hoses and to Israel His
people, signifies the perception of those things which were done
to those of the Lord's spiritual kingdom, as appears from the
signification of hearing, namely, all that God did, as denoting
perception (see nos. 5017, 8361); from the signification of all
that God did, as denoting the things which were done from the
Divine ; and from the representation of Israxl, who in this case
is Moses and the people, to whom those things were done, as
denoting those who are of the Lord's spiritual kingdom (see
nos. 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215,
7223) ; for Moses together with the people represents that
kingdom, Moses as the head, and the people as those things
which are subject to the head ; thus also Moses represents the
Lord as to Divine Truth, from which comes the spiritual
kingdom.

8646. That Jehovah hroiight forth Israel out of Egypt, signifies
that they were delivered by the Lord from infestations, as
appears from the signification of bringing forth, as denoting to
deliver ; from the representation of Israel, as denoting those of
the spiritual kingdom (as just above, no. 8645) ; and from the
signification of Egypt, as denoting infestations from falsities
(see no. 7278). Egypt denotes infestations, because the
Egyptians and Pharaoh signify those in the other life, who by
means of falsities have infested those who were of the spiritual
Church (nos. 7097, 7107, 7110, 7126, 7142, 7220, 7228, 7317,
8148).

8647. Verse 2. And Jethro, the father-in-law of Moses, took
Zipi^orah, the wife of Moses. That this signifies good from the
Divine conjoined to Truth Divine, appears from the representa-
tion of Jethro, the father-in-law of Moses, as denoting the
Divine Good, from which comes good conjoined to truth, here
to the Truth Divine, which is represented by Moses (see above,
nos. 8643, 8644) ; and from the representation of Zipporah,
the wife of Moses, as denoting Divine Good ; for marriages
represent the conjunction of good and truth : in the celestial

261

8648-8650.] EXODUS.

Church the hushand represents good, and the wife truth there-
from; hut in the spiritual Church the man {vir) represents
truth and the wife good ; in the present case the wife of Moses
represents good, because the spiritual Church is treated of (see
nos. 2517, 4510, 4823, 7022).

8648. After her dismissal, signifies separation so far in respect
to the state of those who were of the spiritual Church, as
appears from the signification of dismissal, as denoting separa-
tion. It denotes this in respect to the state of those who were of
the spiritual Church, because in the first state of those who are
of the spiritual Church, good does not appear, but only truth.
How the case herein is, may appear from what has been shewn
before concerning the two states of those who are of the spiritual
Church, namely, that in the first state tliey act not from good
but from truth, whereas in the second they act from good : in
the first state, when they act not from good but from truth,
good is as it were absent, and is like a wife that is dismissed ;
but in the second state, when they act from good, then good is
present, and is like a wife conjoined to her husband : these are
the things which, in the internal sense, are meant by after her

2 dismissed. It should be known further, that this is in respect
to those who are of the spiritual Church ; for the truth which
proceeds from the Lord is always conjoined to its good; but in
the first state, which is before regeneration, good is not received
but truth, although each flows through heaven from the Lord ;
in the second state, however, which is after regeneration, good
conjoined with truth is received. What is done with a man is
said to be done with the Lord, because such is the appearance :
this is the case in very many other instances, as for example,
that the Lord does evil, punishes, and casts into hell ; these
things are predicated of the Lord, because it so appears, whereas
every evil, which is done to a man, is done by the man.
There are very many such cases in the Word, which are evident
to any one that searches the Scriptures from an affection of
truth, and for the sake of the good of life, because he is
enlightened from the Lord.

8649. Verse 3. And her two sons, signifies the goods of truth,
as appears from the signification of sons, as denoting truths (see
nos. 489, 491, 533, 1147, 2159, 2623, 3704, 4257), here the
goods of truth, because they are called the sons of the wife, as
is evident from the original tongue, as also in verse 6 which
follows : lience as a wife signifies good conjoined with truth
(no. 8647), therefore sons here signify the goods of truth. The
goods of truth are such truths as are made of the will and
thence of the life, and constitute the new will with the man of
the spiritual Church.

8650. Of whom the name of the one teas Gershom ; for he said,
J was a sojourner in a strange land. That this signifies the

262

CHAPTER XVIII. 3, 4. [8651-8653.

quality of the good of the truth of those who are outside the
Church, appears from the signification of a name and of calliiuj
a name, as denoting quality (see nos. 144, 145, 1754, 1896, 2009,
2724, 3006, 3421, 6674) : this quality is described by the words
which Moses then said, namely, / was a sojourner in a strange
land. These words signify the good of the truth of those who
are outside the Church, because a sojourner signifies those who
were born out of the Church, and yet were instructed in the
things of the Church ; and a strange land signifies where there
is no Church. A sojourner denotes those who are outside the
Church, and were instructed in the things of the Church (see
nos. 1463, 4444, 7908, 8007, 8013). A strange land denotes
where there is not a genuine Church, because a land signifies the
Church (nos. 662, 1066, 1262, 1733, 1850, 2117, 2118, 2928,
3355, 4447, 4535, 5577), and strange denotes where there is
nothing genuine ; for the Lord's Church is spread over the
whole world, thus also among the gentiles (nos. 2049, 2284,
2589-2604). Moses also, when Gershom was born, was outside
his own Church, and among those who were in the good of
simple truth, who are signified by the Midianites (see nos.
6793-6796).

8651. Verse 4. And the name of the other ivas Eliczer. This
signifies the quality of the good of the truth of those who are
within the Church, as appears from the signification of a name
and of calling a name, as denoting quality (see above, no. 8650).
It denotes the quality of the good of truth, because the two
sons signify the goods of truth (no. 8649) : that the quality of
this good of truth is the quality of those who are within the
Church, is evident from what Moses said concerning this son
when he was born, namely, For the God of my father tvas my
help, and delivered me from the sivord of Pharaoh ; and from the
consideration that the quality of the good of the truth which
was signified by the name of the former son, or Gershom,
denotes the quality of those who are outside the Church
(no. 8650).

8652. For the God of my father vms my help, signifies the
Lord's mercy and presence in the Church, as appears from
the signification of a father, as denoting the Church as to
good (no. 5581); and as denoting the Ancient Church (nos.
6050, 6075, 6S46); and the God of a father, as denoting
the Divine of the Ancient Church, which was the Lord (nos.
6846, 6876, 6884); and from the signification of help, when
predicated of the Lord, as denoting mercy : help from Him
denotes mercy and also presence ; for where mercy is received
there is presence, especially in the Church, because the Word
is in it, and by means of the Word there is the Lord's
presence.

8653. And delivered me from the sivord of Pharaoh, signifies

263

8654-8658.] EXODUS.

deliverance from the falsity of those who infested, as appears
from the signification of a sword, as denoting truth combating,
and in the opposite sense the falsity combating and vastating
(see nos. 2799, 4499, 6353, 7102, 8294); and from the repre-
sentation of Pharaoh, as denoting those in the other life who
by means of falsities infest the well-disposed (nos. 7107, 7110,
7126, 7142, 7220, 7228, 7317).

8654. Verse 5. And Jdhro, the father-in-law of Moses, came,
signifies the Divine Good, as appears from the representation
of Jethro and Moses, as denoting the Divine Good and the
Divine Truth, and from the signification of a father-in-law (see
above, nos. 8643, 8044).

8655. And his sons. That this signifies the goods of truth,
may be seen above (no. 8649).

8656. A7id his ivife, signifies good conjoined to Truth Divine.
This appears from the representation of the wife of Moses, as
denoting good from the Divine conjoined to Truth Divine (see
also above, no. 8647).

8657. To Moses to the vjilderness, signifies conjunction in the
state before regeneration when there are temptations, as appears
from the signification of coming to 'Moses, as denoting the con-
junction of the Divine Good, represented by Jethro, with the
Divine Truth, represented by Moses ; and from the signification
of a wilderness, as denoting a state of undergoing temptations
(see nos. 6828, 8098), thus the state before regeneration. There
are two states entered upon by those who are regenerating and
becoming the spiritual Church ; and when they are in the
former state, they undergo temptations (see above, no. 8643) :
the former state is described by that of the sons of Israel in
the wilderness, and the latter by their state in the land of
Canaan under Joshua.

8658. Where he eneam/ped at the mount of God. That this
signifies near the good of truth, appears from the signification
of encamping, as denoting the orderly arrangement of the truth
and good of the Church with man (see nos. 8103, 8130, 8131,
8155); and from the signification of the mount of God, as
denoting the good of love (see nos. 795, 796, 2722, 4210, 6435,
8327) ; in this case the good of truth, because the subject
treated of is the good of those who are of the spiritual Church,
and these are represented by the sons of Israel : the good they
have is the good of truth, which is also the good of charity ; on
this account, too, it is called themount of God, because the terra
God is used when truth is treated of, and Jehovah when good
is the subject (see nos. 2586, 2769, 2807, 2822, 3921, 4295,
4402, 7268, 7873). From these considerations it is evident,
that he encamped at the mount of God signifies the orderly
arrangement of the good and truth of the Church near the
good of truth. What this means shall be briefly explained :

264

CHAPTER XVIII. 6. [8659-8661.

When a man is in the former state, — when he acts from truth
and not as yet from good, that is, when he acts from faith and
not as yet from charity, he is in a state of undergoing tempta-
tions ; by means of these he is gradually led to another state —
to act from good, that is from charity and its affection : when,
therefore, he comes near to that state, he is said to encamp at
the mount of God, that is, at the good from which he must
afterwards act. This is said, because in what now follows the
subject treated of is the new disposition of truths or their
orderly arrangement, to enter upon that state, to which also
the man of the Church comes, after he has undergone tempta-
tions, and before the Divine law is inscribed upon his heart.
The subject treated of in what goes before was temptations, and
in what now follows it is the law proclaimed from Mount Sinai.
Mount Sinai denotes the good in which there is truth.

8659. Verses 6, 7. Aiid he said unto Moses, I, Jcthro, thy
father-in-law, am come unto thee, and thy wife, and her two sons
vnth her. And Moses ivent forth to meet his father-in-law , and
bowed himself and kissed him; and they asked each man his
comjjanion as to their peace : and they came into the tent.

And he said unto Moses, signifies influx and the perception
thence. /, Jethro, thy father-in-law, am come unto thee, and
thy ivife, and her two sons with her, signifies Divine Goods in
order. And Moses ^vent forth to meet his father-in-laio, signifies
the application of the Divine Truth to the Divine Good. And
boiued himself, signifies insertion. And kissed him, signifies
conjunction. And they asked each man his companion as to
their peace, signifies a mutual Divine-celestial state. And they
came into the tent, signifies the sanctity of the union.

8660. Verse 6. And he said unto Moses, signifies influx and
the perception thence. This appears from the signification of
saying, when it is from the Divine Good to the Divine Truth,
concerning the orderly arrangement of truths, as denoting
influx, and because it denotes influx, it also denotes perception,
for perception is from influx. Saying, in respect to the doer
denotes influx ; and in respect to the recipient, perception (see
no. 5743).

8661. /, Jethro, thy father-in-law, [am cojne unto thee,] and thy
wife, and thy tico sons with her, signifies Divine Goods in order.
This appears from the representation of Jethro, the father-in-law
of Moses, as denoting Divine Good (see nos. 8643, 8644) ; from
the representation of Zipjoorah the wife of Moses, as denoting
good thence conjoined to Truth Divine (see no. 8647) ; and
from the representation of her sons, as denoting the goods of
truth (see nos. 8649-8651); thus denoting goods in order.
Goods in order are interior and exterior goods in successive
order according to degrees (see nos. 3691, 4154, 5114, 5145,
5146, 8603).

265

8662-8666.] EXODUS.

8662. Verse 7. A7id Moses went forth to meet Ms father-in-
law, signifies the application of Truth Divine to the Divine
Good, as appears from the signification of going forth to meet,
as denoting apphcation : the reason why it denotes application
is, because it presently follows that he kissed him, which signi-
fies conjunction, and application precedes conjunction ; from
the representation of Moses, as denoting Truth Divine (see
above, no. 8644) ; and from the representation of Jethro, who
is the father-in-law, as denoting Divine Good (see also above,
nos. 8643, 8644).

8663. And hovjcd himself, signifies insertion. This appears
from the signification of bowing himself, as denoting humiliation
and submission (see nos. 2153, 5682,7068) ; but here insertion,
because it is predicated of the Divine Truth in respect to the
Divine Good.

8664. And kissed him, signifies conjunction, as appears from
the signification of kissing, as denoting conjunction from affec-
tion (see nos. 3573, 3574', 4215, 4353, 5929, 6260).

8665. A7id they asked each man his comijanion as to their
peace. That this signifies a mutual Divine-celestial state,
appears from the signification of asking as to peace, as denoting
consociation with respect to a Divine-celestial state (of which
we shall speak presently) ; and from the signification of a man
to his companion, as denoting mutually. To ask as to peace
denotes consociation with respect to a Divine-celestial state,
because in the internal sense to ask as to peace is to ask con-
cerning the life, its prosperity and happiness ; but ^o ask as to
peace in the highest sense, where the Divine Good and Truth
are treated of, denotes consociation with respect to a Divine-
celestial state; ior j^eaeein the highest sense signifies the Lord,
and hence the state of the inmost heaven, where those dwell
who are in love to the Lord, and thence in innocence ; they
also more than others are in peace, because they are in the
Lord ; their state is called the Divine-celestial ; hence it is that
peace here means that state : what peace denotes in the highest
and in the internal sense, see nos. 3780, 4681, 5662, 8455.

8666. And they came into the tent, signifies the sanctity of the
union. This appears from the signification of a tent as denot-
ing the holiness of love (see nos. 414, 1102, 2145, 2152, 4128) ;
thus the sanctity of the union, because love is union ; hence to
come into the tent denotes to be united from holy love. This
verse treats of the nnion of the Divine Good with Truth
Divine ; and since all union is effected first by an influx of one
into anotlier and perception from it, next by application, then
by insertion, and afterwards by conjunction, therefore there is
first described the influx and perception therefrom (no. 8660),
next application (no. 8662), then insertion (no. 8663), after-
wards conjunction (no. 8664), and lastly union by means of love,

266

CHAPTER XVIII. 8. [8G67, 8G68.

8667. Verses 8-11. And Moses told his father-in-law all
that Jehovah had done to Pharaoh and to the Egrjptians,for the
sake of Israel ; all the tro2iUe tvhich befell them in the %vay ; and
Jehovah rescued them. And Jethro rejoiced over all the good
which Jehovah had done for Israel, %oho rescued them out of the
hand of the Egyptians. And Jethro said, Blessed he Jehovah,
who hath rescued you out of the hand of the Egyptians, and out
of the hand of Pharaoh, who hath rescued His people from under
the hand of the Egyptians. Now I know that Jehovah is greed
above all gods, because on that account they vjere proud over them-.

And Moses told liis father-in-law all that Jehovah had done to
Pharaoh and to the Egyptians, signifies perception then from
Truth Divine concerning the power of the Lord's Divine
Human against those who were in falsities and infested others.
For the sake of Israel, signifies for those who were of the
spiritual Church. All the trouble which befell them in the way,
signifies labour in temptations. And Jehovah rescued them.,
signifies deliverance hj the Lord's Divine aid. A7id Jethro
rejoiced over all the good which Jehovah had done to Israel,
signifies the state of the Divine Good when all things prosper.
Who rescued them out of the hand of the Egyptians, signifies on
account of deliverance from the reviling of infesters. And
Jethro said, Blessed be Jehovah, signifies the Divine Good. Who
hath rescued you out of the hand of the Egypitians, and out of the
hand of Pharaoh, signifies deliverance from the reviling of in-
festers. Who hath rescued His p)eople from under the hand of
the Egyptians, signifies mercy towards those who are in the
good of truth, and in the truth of good. Noiu I know that
Jehovah is great above all gods, signifies the Lord, that there is
no God besides Him. Because on that account they were proud
over them, signifies by reason of the attempt to gain dominion
over those who were of the Church.

8668. Verse 8. And Moses told his father-in-law all that
Jehovah had done to Pharaoh and to the Egyptians. That this
signifies perception then from Truth Divine concerning the
power of the Lord's Divine Human against those who were in
falsities and infested othei's, appears from the signification of
Moses told, as denoting perception from Truth Divine ; to tell
denotes to perceive (see no. 3209), and Moses denotes Truth
Divine (see nos. 6752, 6771, 7010, 7014, 7382); from the
representation of the father-in-law of Moses, as denoting the
Divine Good, from which is the good conjoined to Truth
Divine (see nos. 8643, 8644) ; from the signification of all that
Jehovah had done, as denoting the things which happened to
the sons of Israel in Egypt, and afterwards in the wilderness ;
and as those things in the internal sense involve the things
which were done to those who are of the Lord's spiritual
Church, and were kept in the lower earth until the Lord

267

8669-8672.] EXODUS.

glorified the Human in Himself, therefore those words signify
perception concerning the power of the Lord's Divine Human :
that those who were of the Lord's spiritual Church, were
detained in the lower earth, and saved by the power of the
Lord's Divine Human (see nos. 6854, 7035, 7091, 7828, 8018,
8054, 8099, 8321) ; and from the representation of Pharaoh
and the Egyptians as denoting those who were in falsities and
infested others (see nos. 7097, 7107, 7110, 7126, 7142, 7220,
7228, 7317).

8669. For the sake of Israel, signifies for those who were of
the spiritual Church. This appears from the representation
of Israel as denoting those who are of the spiritual Church
(see nos. 6426, 6637,^6862, 6868, 7035, 7062, 7198, 7201, 7215,
7223).

8670. All the trouble which hefcll them in the icay, signifies
labour in temptations, as appears from the signification of
trouble, as denoting labour ; trouble denotes labour because it
is said of temptations, in which those who are tempted labour
against falsities' and evils, and also the angels labour with
them that they may be kej)t in faith, and thereby in the power
of conquering ; and from the signification of, %vhich befell them
in the toay, as denoting labour in reference to temptations ; for
in the way denotes in the wilderness, where they underwent
temptations (concerning which see above).

8671. And Jehovah rescued them, signifies deliverance by the
Lord's Divine aid. This appears from the signification of
rescuing, as denoting deliverance : Jehovah in the Word is the
Lord (see nos. 1343, 1736, 1815, 2447, 2921, 3035, 5041, 5663,
6280, 6281, 6303, 6905).

8672. Verse 9. And Jethro rejoiced over all the good which
Jehovah had done for Israel. Tiiis signifies the state of the
Divine Good, when all things prosper, as appears from the
representation of Jethro, as denoting the Divine Good (see above,
no. 8643); and from the signification of rejoicing over all the
good, when it is said of the Divine Good, which is represented
by Jethro, as denoting the state of that good ; for the state of
the Divine, when good is done to heaven and to the angels
there, also to the Church and to man there, is expressed in the
Word hj joy, but the quality of that joy is incomprehensible,
because it is that of the Infinite. There also is infinite joy on
account of the reception of good by those who are in heaven
and the Church, as may appear from the Divine Love towards
mankind, which is infinite (no. 8644), for all joy springs from
love. From these considerations it is evident, that Jethro re-
joiced over all the good ivhich Jehovah had done to Israel signifies
the state of the Divine Good when all things prosper ; for Israel
means those who are of the Lord's spiritual kingdom and
Church (no. 8669), with whom all things prospered, for they

268

CHAPTEE XVIII. 10, 11. [8673-8678.

were delivered from infestations, and afterwards conquered in
temptations, as has been above described.

8673. And rescued them out of the hand of the Egyptians,
signifies on account of deliverance from the reviling of infesters.
This appears from the signification of resetting, as denoting de-
liverance (as above, no. 8671) ; and from the representation of
the Egyptians, as denoting those who infested by means of
falsities (see also above, no. 8668).

8674. Verse 10. And Jethro said, Blessed he Jehovah, signi-
fies that all good is from the Lord, as appears from the signi-
fication of Blessed he Jehovah, as denoting that all good is from
the Lord (see nos. 1096, 1422, 3140), Jehovah being the Lord
(see above, no. 8671). Blessed he Jehovah denotes that all good
is from the Lord, because blessing, with man, involves every
good of the life eternal, that is, the good of love to the Lord
and towards tlie neighbour (nos. 3406, 4981) ; these goods make
the life eternal with man.

8675. Who hath rescued you out of the hand of the Egyptians,
and out of the hand of Pharaoh, signifies deliverance from the
reviling of infesters, as appears from what was explained above
(nos. 8671, 8673).

8676. Who hath rescued His people from under the hand of
the Egyptians. That this signifies mercy towards those who
are in the good of truth and in the truth of good, appears from
the signification of rescuing, as denoting deliverance (see just
above, no. 8675) ; from the signification of the Egyptians, as
denoting those who infested by means of falsities (see also
above, no. 8668); and from the representation of Israel, who
are here the people of Jehovah, as denoting those who are of the
spiritual Church (see no. 8645), thus those who are in the good
of truth and in the truth of good (nos. 7957, 8234). "The
reason why it is of the Lord's mercy, is, because it is said.
Blessed he Jehovah ivho hath rescued, and Blessed he Jehovah signi-
fies that all good is from Him out of His Divine Love (no.
8674). The Divine Love, from which comes good to the man
who is in a state of misery, because of himself he is wholly in
evil and in hell, is mercy.

8677. Verse 11. A^ow I know that Jehovah is great ahove
all gods, signifies the Lord, that there is no God besides Him, as
appears from what has been said and shewn (nos. 7401, 7444,
7544, 7598, 7636, 8274).

8678. Because on that account they ivere proud over them.
That this signifies by reason of the attempt and violence to
gain dominion over those who were of the Church, appears from
the signification of heing p)roud, as denoting an attempt and
force to gain dominion (of which we shall speak presently) ;
and from the representation of the sons of Israel, who are those
over whom thev were proud, as denoting those who are of the

269

8679.] EXODUS.

spiritual Church (see above, no. 8645). To he 'proud- denotes
an attempt and force to gain dominion, because there are such
an attempt and consequent force in all pride ; for pride consists
in loving one's self before others, preferring one's self to them,
and desiring to rule others ; and those who have this desire,
also despise others in comparison with themselves, and also
from hatred and revenge persecute those who prefer them-
selves, or who do not honour them. Self-love, W'hich is pride,
is of such a quality, that so far as the rein is given it, it rushes
forward, increasing to the greatest possible degree, aiming at
length at the Divine throne itself, so as to wish to be a god.
All in hell are of this quality ; that they are of such a nature
is perceived from their effort therefrom, and also from their
vexatious hatreds and dire revenges one against another for the
sake of dominion. This endeavour is what is restrained by the
Lord, and is meant by the head of the serpent, which the seed
of the woman shall tread upon (no. 257) : such also are meant
by Lucifer, in Isaiah : " How hast tliou fallen from heaven, 0
Lucifer, son of the morning I thou art cut doivn to the earth, thou
art made weak beneath the nations: hut thou hast said in thy
heart, I will ascend to the heavens, L will exalt my throne above the
stars of God, and I will sit in the mount of the assembly, in the
sides of the north ; I will ascend above the heights of the cloud ; I
will become like the Most High. Nevertheless thou art let down to
hell, to the sides of the pit ; thou art cast forth from the sepulchre,
as an abominable twig, the garment of the slain, of them that
are thrust through with a sivord, that go down to the stones of
the pit, as a carcass trodden under foot" (xiv. 12-19). Pride of
heart, which is self-love, repels the Divine, and also removes
heaven from itself, as may appear clearly from the state of the
reception of the Divine and of heaven, which is a state of love
towards the neighbour, and of humiliation towards God. So
far as a man can humble himself before the Lord, and can love
his neighbour as himself, and — as it is done in heaven — above
liimself, so far he receives the Divine, and consequently so far
he is in heaven. Hence it is evident what is the state of
those who love themselves more than the neighbour, and
behave haughtily towards him, that is, who are in self-love,
namely, that they are in a state opposite to heaven and to the
Divine ; consequently in the state in which the inl'ernals are.
(See what has been said and shewn concerning self-love, nos.
2041, 2045, 2051, 2057, 2219, 2303, 2444, 3413, 3610, 4225,
4750, 4776, 4948, 5721, 6667, 7178, 7255, 7364, 7366-7377,
7488-7494, 7643, 7819, 7820, 8318, 8487.)

8679. Verse 12. And Jethro, the father -in-laxo of Moses, took
a burnt-offering and sacrifices for God: and Aaron came, and
all the elders of Israel, to cat bread luith the father-in-law of
Moses before God.
270

CHAPTER XVIII. 12. [8680-8682.

And Jethro, the fathcr-in-laxu of Moses, tooJc a Jjurnt-offering
and sacrifices for 6^06?, signifies worship from the good of love
and the truths of faith. And Aaron came, and all the elders of
Israel, signifies the primary things of the Church. To eat bread
with the father-in-law of Moses before God, signifies the appro-
priation thereof from the Divine Good.

8680. And Jethro, the father-in-law of Moses, took a burnt-
offering and sacrifices for God. That this signifies worship
from the good of love and the truths of faith, appears from the
signification of a burnt-offering and sacrifices, as being represent-
ative of the celestial and spiritual things which are of internal
worship ; burnt- offerings being representative of celestial things,
that is, of the good of love, and sacrifices being representative of
spiritual things, tiiat is, of the truth of faith (see nos. 922,
923, 1823, 2180, 2805, 2807, 2830, 3519, 6905). Burnt-
offerings represented the things which are of the good of love,
and sacrifices those of the truth of faith, as appears from their
institution, — that in the burnt-offerings all things were con-
sumed, both the flesh and blood, but in the sacinfices the flesh
was eaten, as may appear from Leviticus, chap. i. to chap. v. ;
Numbers xxviii. 1 to the end ; and from Deuteronomy, where
these words occur: "Thou shall offer thy burnt-offerings, the flesh
and the blood, u^on the altar of Jehovah thy God ; the blood of
the sacrifices shcdl be 2^owed out upon the cdtar of Jehovah thy
God, and thou shall eat the flesh" (xii. 27). Those two were re-
presented by the burnt-offerings and the sacrifices, because the
burnt-offerings and sacrifices represented all the worship of God
in general (nos. 923, 6905) ; and that worship is founded on
love and faith, without which there is no worship, but only a
ceremony, like that of the external man without the internal,
thus without life.

8681. And Aaron came, and all the elders of Israel, signifies
the primary things of the Church. This appears from the repre-
sentation of Aaron, as denoting the truth of doctrine (see nos.
6998, 7009, 7089, 7382) ; and from the representation of the
elders of Israel, as denoting the chief truths of the Church
which are in agreement with good (see nos. 6524, 8578, 8585) ;
for Israel signifies the Church (no. 8645).

8682. To eat bread with the father-in-law of Moses before
God. This signifies the appropriation thereof from the Divine
Good, as appears from the signification of eating, as denoting
appropriation (see nos. 3168, 3513, 3596, 3832, 4745) ; and
from the signification of bread, as denoting the good of love
(see nos. 2165, 2177,3464, 3735,4211, 4217, 4735, 5915): that
it denotes from the Divine Good, is signified by their eating
bread before God. Bread here means all the food which was
used on the occasion, especially the flesh of the sacrifices ; for
when sacrifices were offered, the flesh of them was eaten near

271

8G83.] EXODUS.

the altar; hread signifies all worship in general (see no. 2165).
: The reason why the flesh of the sacrifices was eaten, was to
represent the appropriation of celestial good, also consociation
by love ; for the flesh of the sacrifice, which they ate on the
occasion, signified the good of love ; wherefore to them it
was a holy feast : ficsh also denotes the good of love (see no.
7850). Hence it may appear what the Lord meant, when He
said that they should eat His flesh (John vi. 53-56) ; also
when He instituted the Holy Supper, that the bread was His
body (Matt. xxvi. 26). It is impossible for any one to know
the meaning of these things, unless he know that there is an
internal sense, and that in that sense celestial and spiritual
thino-s are meant instead of the natural, and that the natural
things correspond to them, and according to the correspondences
signify them ; otherwise it would be impossible for any one to
know why the Holy Supper was instituted, and what holiness
there is in the bread, and why the bread is body and flesh ;
besides innumerable other things.

8683. Verses 13-16. And it came to pass on the morroio, that
Moses sat to judge the people ; and the people stood hy Moses from
morning until evening. Avid the father-in-law of Moses saw all
that he did to the people ; and he said, What is this thing which
thou doest to the people ? loherefore sittest thou alone, and all the
people standing hy thee from- morning until evening ? And Moses
said to his father-in-laio. Because the people come to me to inquire
of God. When they have a matter, they come to me, and I judge
between a man and his companion, and I make knoivn the judg-
ments of God and His laws.

And it came to pass on the morrow, signifies what is eternal.
{That Moses sat to judge the people, signifies the arrangement of
Truth Divine with those who are of the spiritual Church in the
state before it is from good. And the people stood hy Moses,
signifies obedience then from Truth Divine. From morning
until evening, signifies in every state, interior and exterior.
And the fathcr-in-latv of Moses saw all that lie did to the peopile,
signifies the omniscience of the Divine Good. And he said.
Wherefore sittest thou alone ? signifies that it was without the
influx of truth from good from any other source. And cdl the
peojile standing hy thee from morning until evening, signifies that
hence in such case is all tlie will of those who are of the spiri-
tual Church, in every state. And Moses said to his fatlicr-in-
laio, signifies a reciprocation to the reply. Because the people
come to me to inquire of God, signifies that they do not will and
act from any other motive than because the Word has so said.
When they have a matter, signifies in everything that happens.
They come to me, and I judge hetivcen a man and his companion,
signifies that things are then arranged from revealed truth.
And I make known the judgments of God and His laws, signifies
272

CHAPTEE XVIII. 13. [8684-8686.

that tliey are taught therefrom what is true and what is
good.

8684. Verse 13. AjicI it came to im&s on the morrow, signifies
what is eternal, as appears from the signification of to-morrow
or of the morrow, as denoting what is eternal (see no. 3998).

8685. That Moses sat to judge the inojile. This signifies the
arrangement of Truth Divine with those who are of the spiritual
Church in the state before it is from good, as appears from the
representation of Moses, as denoting Truth Divine proceeding
immediately from the Lord (see nos. 7010, 7382); from the sig-
nification of judging, as denoting arrangement : to judge here
denotes arrangement, because Truth Divine does not judge any
one, but flows in and arranges that it may be received ; from
reception afterwards judgment is effected according to the laws
of order: this is meant by the Lord's judgment (Matt. xxv. 31
to the end ; John v. 22, 26, 27, 30 ; ix. 39) ; that this is the
meaning appears from the Lord's words, where He says that He
judgeth no 07ie (John iii. 17-21 ; viii. 15 ; xii. 47, 48) ; and from
the representation of Isi^ael, who is here the jpeofle, as denoting
those who are of the spiritual Church (see above, no. 8645).
From these considerations it is evident, that Moses sitting to
judge the 'people, signifies the arrangement of Truth Divine pro-
ceeding immediately from the Lord with those who are of the
spiritual Church. It denotes, in the state before it is from
good, as appears from what follows. There are two states :
appertaining to the man who is regenerating and becoming a
Church ; in the first state he acts from truth, in the other from
good (see nos. 8516, 8539, 8643, 8648, 8658): in both states he
is led by the Lord, in the first by immediate influx, but in the
second by influx, both immediate and mediate. Concerning
the influx of good and truth from the Lord, immediate and
mediate, see nos. 6472-6478, 6982, 6985, 6996, 7054-7058,
7270 : immediate influx is represented by Moses alone judging
the people, but influx both immediate and mediate by the chiefs
of thousands, of hundreds, of fifties, and of tens being chosen,
who were to judge small matters, and refer the great ones to
Moses (of which we shall speak presently). These, however,
are arcana which scarcely any one can understand, but those
who are enlightened by the Lord, and who by means of enlighten-
ment are in perception : those influxes, and also the effects from
them, may indeed be described, but still they cannot be com-
prehended aright, unless there be perception from heaven ; and
this is granted only to those who are in the love of truth from
good, and not even to those, unless they are in the love of truth
from genuine good.

8686. And the people stood &?/ J/oscs, signifies obedience then
from Truth Divine, as appears from the representation of Moses,
as denoting Truth Divine (see just above, no. 8685) ; hence to

VOL. X. s 273

8687-8690.] EXODUS.

stand hy him, signifies to consult Triitli Divine, and to expect
an answer from it, and to do according to tliis answer, that is, to
be obedient. By these words in the internal sense is described
the first state, in which the man who is regenerating is led by
truth from the Lord ; the truth by which he is led, is the Word,
for this is Truth Divine.

8687. From tnorning until evening, signifies in every state,
interior and exterior, as appears from the signification of morn-
ing and evening, as denoting spiritual states, which follow each
other like times in the world, namely, as morning, noon, even-
ing, night, and again morning ; these times correspond to changes
of states in the other life (see nos. 5672, 5962, 6110, 8426). The
reason why it denotes interior and exterior is, because in the
other life they are interiorly in good and truth, when in a morn-
ing state there, that is, in a state corresponding to the time of
morning, but exteriorly in good and truth, when in an evening
state ; for when they are in an evening state, they are then
in natural delight ; but when in a morning state, they are in
spiritual delight (see nos. 8431, 8452).

8688. Verse 14. And the father-in-laio of Moses saw all that
he did to the feople, signifies the omniscience of the Divine Good,
as appears from the signification of seeing all that he' did, when
it is said of the Divine Good, which is represented by Jethro,
the father-in-law of Moses, as denoting omniscience ; for to see
in the internal sense denotes to understand and perceive (nos,
2150, 2325, 2807, 3764, 4403-4421, 5400; but in the highest
sense, where the Lord is treated of, it denotes foresight and
providence (see nos. 2837, 2839, 3686, 3854, 3863); hence to
see all that he did denotes omniscience.

8689. And he said. Wherefore sittcst thou alone .? signifies
that it was without the influx of truth from good from any
other source, as appears from the signification of sitting alone,
when it is said of Truth Divine proceeding immediately from
the Lord, which is represented by Moses, as denoting influx from
him alone, and not at the same time from any other source.
How the case herein is, may appear from what was said above
(no. 8685).

8690. And all the feoiple standing hy thee from morning until
evening. That this signifies that hence in such case is all the
will of those who are of the spiritual Church, in every state,
appears from the representation of Israel, who is here the people,
as denoting those who are of the spiritual Church (see above, no,
8645) ; from the signification of standing hy Moses, as denoting
obedience from Truth Divine (see also above, no. 8686); and
because it denotes obedience, it is of the will, for obedience is
from the will ; it is, however, the will to do truth from command,
and not from affection, which will is obedience ; and from the
signification of from morning until evening, as denoting in every

274

CHAPTEE XVIII. 15, 16. [8691-8694.

state, interior and exterior (see above, no. 8687). The subject 2
here treated of is the first state, in which a man is before re-
generation, which is that he does good from obedience, and not
yet from affection ; but this good is truth, because it is done
only from command, thus as yet from compulsion, and not from
freedom ; he does good from freedom when he does it from
affection, for everything which flows from the affection which
is of the love, is free. When a man is in the former state, then
the Lord flows in and leads him immediately ; but lie does not
perceive the Lord's immediate influx, because it is into his in-
most parts ; whereas he perceives and is affected by the Lord's
influx which is immediate and at the same time mediate, for it
is not only into his inmost parts, but also into his middle and
outermost. The latter state is treated of in the following parts
of this chapter ; the former in these verses, where it is said that
Moses judged alone (see above, no. 8685).

8691. Verse 15. And Moses said to his father-in-law, signifies
a reciprocation to the reply, as appears from the signification
of saying, as here denoting a reply, for Moses replies to his
father-in-law. It denotes reciprocation, because Moses repre-
sents Divine Truth conjoined and united to the Divine Good
(see nos. 8664, 8666) ; and when there are conjunction and
unition, there is also reciprocation, for good acts and truth re-
acts ; re-action is the reciprocation to the reply. This also is in
general the case with the good and truth in the man in whom
they are conjoined.

8692. Because the people come to me to inquire of God, signifies
that they do not will and act from any other motive than
because the Word has so said, as appears from the representa-
tion of 3Ioses, as denoting Truth Divine, thus the Word (see
nos. 5922, 6723, 6752); and from the signification of the peojyle
coming to him to inquire of God, as denoting to consult what
the Divine dictates, thus what they should will and do.

8693. Verse 16. When they have a matter, signifies in every-
thing that happens, as appears from the signification of a
matter, as denoting anything that happens. It denotes in
everything, because the people came to him alone, and hereby
is signified that Truth Divine was consulted in everything.

8694. They come to me, and I judge hetwcen a man aiid his '
companion. That this signifies that things are then arranged
from revealed truth, as appears from the signification of to come
to me, when said of Truth Divine, which is represented by
Moses, as denoting to consult what is to be willed and done (as
above, no. 8692) ; and from the signification of judging between

a man and his companion, as denoting arrangement among
truths : to judge denotes to arrange (see above, no. 8685) ; that
it denotes from revealed truth, folloAvs as a consequence, for it
is said just above, that the people came to him to inquire of

275

8695, 8696.] EXODUS.

God, and just below, that he makes known to them God's

2 judgments and laws. Eevelation means enlightenment when
the Word is read, and perception then ; for those M'ho are in
good, and desire truth, are so taught from the Word ; but those
who are not in good, cannot be taught from the Word, but can
only be confirmed in such things as they have been instructed
in from infancy, whether those things are true or false. The
reason why those who are in good have revelation, and those
who are in evil have not, is, because each and all things in the
Word in the internal sense treat of the Lord and His kingdom,
and the angels who are with man, perceive the Word according
to the internal sense : this is communicated to the man who is
in good, when he reads the Word, and desires truth from affec-
tion ; and hence he has illustration and perception : for with
those who are in good and in the affection of truth therefrom,
the intellectual part of the mind is open into heaven, and their
soul, that is, their internal man is in communion with the angels ;
but it is otherwise with those who are not in good, thus who do
not from the affection of good desire truth ; to such heaven is

3 closed. But the quality of the revelation enjoyed by those who
are in good, and in the affection of truth therefrom, cannot be
described ; it is not manifest, neither is it completely hidden ;
but it is a certain inward consent and approval that a thing is
true, and disapproval if it is not true : when there is approval,
the mind is tranquil and serene, and in that state there is an
acknowledgment which is of faith. The reason why it is so, is
from the influx of heaven from the Lord ; for through heaven
from the Lord there is light, which surrounds and enlightens
the understanding, which is the eye of the internal sight : the
things which appear in that light are truths; for that light
itself is the Divine Truth which proceeds from the Lord ; and
that this is light in heaven, has been frequently shewn.

8695. And I make known the judgments of God and His laws,
signifies that they are taught therefrom what is true and what
is good, as appears from the signification of maJdng hioivn, as
denoting to teach; from the signification of judgments, as
denoting truths (see nos. 2235, 6397); and from the significa-
tion of laws, as denoting the truths of good. Laws denote the
truths of good, because the laiv, in a wide sense, signifies the
whole Word ; in one less wide, the historical Word ; in a narrow
sense, the Word which was written by Moses ; and in the
narrowest, the Ten Commandments of the Decalogue (see no.
6752) : hence as the Word is the Divine Truth which proceeds
from the Lord's Divine Good, the laws from it denote the
truths of good. The truths of good are those which are from
good, and in themselves are goods, because they derive their
existere from good.

8696. Verse 17-23. And the father-in-law of Hoses said
276

CHAPTER XYIII. 17-23. [8696.

unto liim, The thinr/ lohich thou docst is not good. Thou wilt
surely ivear away, hath thou, and also this peojjle that is with
thee ; hecause the thing is too iveighty for thee ; thou canst not do
it alone. Noiu hear my voice : I will consult for thee, and God
will he with thee. Be thou for the feople towards God, and
bring thou the matters to God. And thou shalt teach them
statutes and laios, and shalt make known to them the way in
which they shall go, and the ivork tohich they shall do. And
jprovide thou out of all the fcople men of ability, fearing God,
men of truth, hating gain ; and appoint them chiefs of thousands,
chiefs of hundreds, chiefs of fifties, and chiefs of tens. And let
them judge the people in all time : and it shall be, that every
great matter they shall bring to thee, and every small matter they
shall judge ; and remove it from off thyself, and let them bear it
luith thee. If thou do this thing, and God have commanded thee,
then thou maycst endure ; and also all this people shall come to
their oion place in peace.

And the father -in-laio of Ifoses said unto him, signifies fore-
sight. The thing ivhich thou doest is not good, signifies that a
change must be made. Thou ivilt surely wear avmy, both thou,
and also this peoijle that is loith thee, signifies that thus the
truth which has been inseminated would perish. Because the
thing is too locighty for thee, signifies that it is not possible
because not from order. Thou canst not do it alone, signifies
without the influx of truth from the Divine from some other
source. Now hear my voice, signifies harmony from union. /
toill considt for thee, and God loill be ivith thee, signifies that it
is from the Divine. Be thou for the jj&ople towards God, signi-
fies truth proceeding immediately from the Lord. And bring
thou the matters to God, signifies mediation and intercession.
And thou shalt teach them statutes and laws, signifies that from
truth proceeding immediately from the Lord come the external
and internal goods and truths of the Church. And shalt make
known to them the way in vjhich they shall go, signifies the light
of intelligence and the life therefrom. And the loork which
they shall do, signifies faith in act. And provide thou otd of all
the people, signifies the choice of subservient truths. Men of
ability , fearing God, signifies to which [truths] good from the
Divine can be conjoined. Men of truth, hating gain, signifies
that have pure truths without a worldly end. And appoint
them chiefs of thousands, signifies the primary truths which are
in the first degree under the Truth immediately from the
Divine. Chiefs of hundreds, signifies primary truths in the
second degree. Chiefs of fifties, signifies intermediate primary
truths. And chiefs of tens, signifies primary truths in the
third place. And let them judge the people in all time, signifies
arrangement thus for ever. And it shall be, that every great
matter they shall bring to thee, signifies everything [from the

277

8697-8700.] EXODUS.

truth proceeding] immediately from the Divine. And every
small matter they shall judge, signifies the appearance of certain
singulars and particulars as being from another source. And
remove it from, off thyself, and let them hear it with thee, signifies
that thus there are functions and duties for them. If thou do
this thing, and God have commanded thee, signifies that thus it
is from the Divine. Then thou mayest endure, signifies that
thus there is an abiding with them. And also cdl this people
shall come to their own place in peace, signifies that those who
are of the spiritual Church shall thus be in good, and shall be
led from good.

8697. Verse 17. And the father-in-law of Moses said unto
him, signifies foresight, as appears from the signification of
saying, when it is predicated of the Divine Good which is
represented by Jethro, the father-in-law of Moses, as denoting
foresight (as also nos. 5361, 6946).

8698. IVie thing which thou chest is not good, signifies that a
change must be made, as appears from what follows.

8699. Verse 18. Tho2t wilt surely wear away, both thou, and
also the people that are vnth thee. This signifies that thus the
truth which has been inseminated would perish, as appears
from the signification of wearing away, as denoting to be con-
sumed by degrees, thus to perish. It denotes the truth which
was inseminated, because Moses means truth from the Divine,
and the people those who receive it : how the case therein is,
will be explained in what follows.

8700. Because the thing is too weighty for thee. That this
signifies that it is not possible, because not from order, appears
from the signification of a weighty thing, as denoting what is
not possible ; that a weighty thing here denotes what is not
possible, appears from what goes before — that he will surely
loear away, and the people that are with 7m;i, which signifies
that the truth which has been inseminated would perish ; and
also from what follows, — Thou canst not do it cdone, and after-
wards, If thou do this thing, thou mayest endure, by which is

2 meant that it is an impossibility, if a change be not made. The
reason why it is not possible because it is not from order is,
because in the other life everything is possible which is from
order : it is the Divine Truth, which proceeds from the Lord,
that makes order, and is order itself ; hence everything which
is according to Divine Truth, because it is according to order,
is possible, and everything which is contrary to Divine Truth,
because it is contrary to order, is impossible. That this is
the case, may appear more evident from examples : it is accord-
ing to order, that those who have lived well shall be saved
and those who have lived wdckedly shall be condemned ; hence
it is impossible tlmt those who have lived well should be cast
into hell, and that those who have lived wickedly should be
278

CHAPTER XVIII. 18. [8700.

raised into heaven; consequently it is impossible that those
who are in hell, by the Lord's pure mercy can be brought forth
thence into heaven and saved ; for it is the reception of the
Lord's mercy, during their abode in the world, by which every
one is saved : those who at that time receive it, in the other
life are in the Lord's mercy ; for in the other life they have
then the power of receiving it : to give it to others, and in
general to every one at pleasure, provided only they have faith,
and thereby believe they are cleansed from sins, is impossible,
because it is contrary to order, that is, contrary to the Divine,
which is order. It is according to order, that faith and charity 3
should be implanted in a state of freedom and not of compul-
sion, and that when faith and charity have been implanted
in freedom, they remain, but not when compulsion has been
used ; consequently it is impossible that a man, since he is
born in evil, should be saved, unless he be allowed, either to do
evil or to desist from it ; when he freely desists from evil of
himself, then the affection of truth and good from the Lord is
imparted to him, from which he derives the freedom of receiv-
ing the things of faith and charity, for freedom is of the affec-
tion : hence it is evident, that it is impossible to force a man to
salvation ; for if this could be done, all the men in the world
would be saved. It is according to order that, in the other life, 4
all should be associated according to the life which they have
acquired in the world, the evil with the evil, and the good with
the good, hence it is not possible that the evil and the good can
be together ; neither is it possible for those to be in good who
are evil, for good and evil being opposites, the one destroys the
other ; hence also it is evident, that it is not possible for those
to be saved who are in hell ; thus there cannot be salvation
from mere mercy, without respect to a man's life. Those who
are in hell and enduring torments there, impute them to the
Divine, saying that He could take away their torments, if He
wished, because He is Omnipotent, but that He desires to do so,
and that hence He is the cause of them ; for they say, he that
is able and not willing to take away their torment, must be
tlie cause of it ; but to take away such torment is impossible,
because it is contrary to order ; for if it were taken away, the
evil would rise against the good, and subjugate the angels
themselves, and destroy heaven ; but the Divine wills nothing
but good, — the happiness of the good, and [permits] torment
only for the sake of restraint, and at the same time the amend-
ment of the ill-disposed. Since this is the end of the Divine
Love and Mercy itself, it is not possible that the torments of
any one in hell should be taken away from him. From these
examples it may appear, that everything which is contrary to
order is impossible, however possible it may appear to those
who do not know the arcana of heaven.

279

8701, 8702.] EXODUS.

8701. Thou canst not do it, thou alone. This signifies with-
out the influx of truth from good from some other source. This
appears from the signification of doing it alone, when it is said
of Truth Divine which Moses represented, as denoting the
influx of truth from it alone, and not at the same time from
another source. How the case herein is, may appear from
what was said above (no. 8685) concerning the immediate influx
of Truth Divine, and concerning its immediate and mediate
influx together, namely, that the immediate influx of Truth
Divine is in man's first state, when he is regenerating, but both
immediate and mediate influx in tlie second state, — when he
is regenerated : when the influx is immediate, the Lord indeed
flows in with good and truth, but at that time it is not the good
but the truth that is perceived, therefore the man is then led
by truth and not by good ; but when the influx is at the same
time mediate, then the good is perceived, for the mediate
influx is into the man's external sensual part ; hence it is that
the man is then led of the Lord by means of good. It should
be known generally, that a man is not regenerated until he
acts from the affection of good, for then he wills what is good,
and he has delight and happiness in doing it : when he is in
this state, he lives the life of good, and he is in heaven, where
good universally reigns ; but the truth which is of faith leads
a man to good, thus to heaven, but it does not set him in heaven.
The reason of this is, because in the other life all are associ-
ated according to the life of the will, not according to that
of the understanding ; for where the will is, there the under-
standing is, but not conversely ; it is so in heaven, and it is
so in hell : the wicked are not sent into hell until they are in
the evil of their life, for when they are so, they are also in
the falsity of their evil ; in like manner the good are also in
the truth of their good ; all in the other life are brought to
such a state as to have a united mind, so that what they will
they also think, but not that they think otherwise than they
will ; but in this world it is otherwise, for here a man can
think, yea, can understand differently from what he wills ;
but this is to the intent that he may be reformed, namely, that
he may understand good although he wills evil, and thus by
his understanding may be led to will good ; in the other life,
on the contrary, every one is led according to the will which
he has acquired in the world.

8702. Verse 19. Noiv hear my voice, signifies harmony from
union, as appears from the signification of hearing a voice, as
denoting obedience, but in this case harmony, because it is
said by Jethro, who represents Divine Good united to the Divine
Truth, which Moses represents ; that they are united may be
seen above (no. 8666) ; hence hear my voice signifies harmony
from union. It should be known, that when good and truth
280

CHAPTEE XVIII. 19. [8703-8705.

are conjoined, there is a harmony in each and all things of good
with truth and of truth with good ; the reason of this is,
because good is of truth, and truth of good, and thus those
two make one ; for that which good wills, this truth confirms,
and that which truth perceives as truth, this good wills, and
both together do : the case is similar with these, as with the
will and the understanding, for what the will wills and loves,
this the understanding thinks and confirms, and conversely :
the latter are like the former, because good is of the will, and
truth of the understanding. In such a state are those who are
led of the Lord by means of good (see just above, no. 8701).

8703. / will consult for thee, and God tuill be with thee, signifies
that it is from the Divine. This appears from the signification
of considting, when by the Divine Good, which Jethro repre-
sents, as denoting what is decided by the Divine, thus from
the Divine ; and from the signification of God tvill he with thee,
as also denoting from the Divine ; but from the Divine which
is signified by consulting, respects the Divine Good, which
Jethro represents ; whereas from the Divine which is signified
by God will he ivith thee, respects the Divine Truth, which
Moses represents.

8704. Be thou for the j^cople toivards God, signifies truth
proceeding immediately from the Lord, as appears from the
signification of being for the ^jeojjle towards God, when it is said
of the Divine Truth, which Moses represents, as denoting
nearest towards the Lord, because proceecling immediately from
Him. What these things involve will be evident from what
now follows.

8705. And bring thou the matters to God. That this signifies
mediation and intercession, appears from the signification of
bringing the matters to God, when it is said of Divine Truth, as
denoting to mediate and intercede with the Divine itself; for
he that mediates and intercedes, brings the affairs to him who
may assist. Mediation and intercession are of the Divine
Truth, because this is nearest to the Divine Good, which is the
Lord Himself. The Divine Truth is nearest to the Divine Good,
which is the Lord, because it immediately proceeds from Him.
As an opportunity is given, it shall here be told how the case is
with the Lord's mediation and intercession. Those who believe
that there are three persons constituting the Divine, who
together are called one God, from tlie sense of the letter of the
Word, have no other idea concerning mediation and interces-
sion, but that the Lord sits at the right hand of His Father, and
converses with Him as one man with another, and presents the
supplications of men to Him, and intreats that for His sake,
because He endured the cross for mankind, He would pardon
them and be merciful : such is the idea of intercession and
mediation which every simple person derives from the sense of

281

8705.] EXODUS.

2 the letter of the Word. But it should be known, that the sense
of the letter is suited to the apprehension of simple men, that
they may be introduced into the more interior truths themselves;
for the simple cannot form any other idea of the heavenly king-
dom, but that it is like an earthly kingdom, nor any other idea
of the Father but as of an earthly king, and of the Lord but as of
a king's son, who is heir of the kingdom. That the simple
have such an idea, is clearly evident from the idea of the Lord's
apostles themselves concerning His kingdom ; for at first they
believed, like the rest of the Jews, that the Lord, as the
Messiah, would be the greatest king upon the earth, and would
raise them to a height of glory above all the nations and
peoples in the whole world : but when they heard from the
Lord Himself, that His kingdom was not on earth but in
heaven, then neither could they think otherwise but that His
kingdom in heaven was to be just like a kingdom on earth ;
wherefore also James and John asked that the one might sit
on the right hand and the other on the left in His kingdom ;
and the rest of the apostles, w^ho also wished to become great
in that kingdom, were indignant and disputed among them-
selves which of them should be the greatest there ; and as this
idea was deeply impressed upon them, and could not be eradi-
cated, the Lord also said to them, that they should sit on
twelve thrones and judge the twelve tribes of Israel (see Mark
X. 37, 41 ; Luke xxii. 24, 30 ; Matt. xix. 28) ; and at this time
they did not know what the Lord meant by twelve thrones,

3 twelve tribes, and judgment. From these considerations, the
nature anil origin of the idea concerning the Lord's mediation
and intercession with the Father, may now appear. But he
that knows the interior things of the Word, has a totally
different idea concerning the Lord's mediation and intercession,
— that He does not intercede like a son with a father, a king
on earth, but as the Lord of the universe with Himself, and as
God from Himself ; for the Father and He are not two but one,
as He Himself teaches in John (xiv, 8-11). He is called a
Mediator and Intercessor, because by the Son is meant the
Divine Truth, and by the Father the Divine Good (nos. 2803,
2813, 3704), and mediation is effected by the Divine Truth,
for by its means access is given to the Divine Good ; for the
Divine Good cannot be approached, because it is like the fire of
the sun, but the Divine Truth can, because this is like the light
from it, which gives passage and access to a man's sight, which is
from faith (no. 8644) ; hence it may appear what mediation and
intercession are. It should be further explained whence it comes
that the Lord Himself, who is the very Divine Good and the
sun itself of heaven, is called a Mediator and Intercessor with the

4 Father. AVhen the Lord was in the world, before He was fully
glorified, He was the Divine Truth, therefore at that time there

282

CHAPTER XVIII. 19, 20. [8706.

was mediation, and He interceded with the Father, that is, with
the very Divine Good (John xiv. 16, 17; xvii. 9, 15, 17) ;
but after He was glorified as to the Human, then He is called
a Mediator and Intercessor therefrom, because no one can
think of the Divine itself, unless he form to himself an idea of
a Divine Man, still less can he be conjoined by love to the
Divine itself except by such an idea ; if any one, without the
idea of a Divine Man, thinks of the Divine itself, he thinks
vaguely, and a vague idea is no idea at all ; or he conceives an
idea of the Divine from the visible universe without an end, or
which ends in obscurity ; which idea unites with the idea of
the worshippers of nature, it also falls into nature, and thereby
becomes no idea. Hence it is evident that there would not be
any conjunction with the Divine either by faith or by love.
All conjunction requires an object, and the conjunction effected
is according to the quality of the object : hence it is that the
Lord as to the Divine Human, is called a Mediator and Inter-
cessor, but He mediates and intercedes with Himself. That
the Divine itself cannot be apprehended by any idea, appears
from the Lord's words in John : " No one hath seen God at any
time : the only hegotten Son, xoho is in the hosom 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, 7ior seen His
appearance " (v. 37). Nevertheless it is remarkable, that all 5
who think from themselves or from the flesh concerning God,
think of Him vaguely, that is, without any definite idea; whereas
those who think of God not from themselves, or from the flesh,
but from the spirit, think of Him definitely, that is, they
present to themselves an idea of the Divine mider a human
appearance. It is thus the angels in heaven think of the
Divine, and so thought the wise ancients, to whom also, when
the Divine itself appeared, it was as a Divine man ; for the
Divine passing through heaven is a Divine Man, because
heaven is the Grand Man, as has been shewn at the close of
many chapters. From these considerations it is evident, what
is the quality of the intelligent ones of the world, and of the
intelligent ones of heaven, namely, that the former remove from
themselves the idea of the human, and consequently between
their minds and the Divine there is no mediation, and there-
fore they are in thick darkness ; whereas the latter have an
idea of the Divine in the Human ; thus the Lord is their
mediation, and their minds have light therefrom.

8706. Verse 20. And thou sho.lt teach them statutes and laws,
signifies that from truth immediately from the Lord come the
external and internal goods and truths of the Church, as ap-
pears from the representation of Moses, of whom it is said, that
he should teach, as denoting truth proceeding immediately
from the Lord (see nos. 7010, 7382); from the signification of

283

8707-8709.] EXODUS.

statutes, as denoting the external goods and truths of the Church
(see nos. 3382, 8363) ; and from the signification of laws, as
denoting the internal goods and truths of the Church (see
no. 8695).

8707. And slialt make known to them the ivay in which they
shall go. That this signifies the light of intelligence and the life
therefrom, as appears from the signification of a ivay, as being
said of the understanding of truth (see nos. 627, 2333), in this
instance in an interior degree, because it is said of the under-
standing which the man of the spiritual Church possesses from
the immediate influx of truth from the Lord, from which comes,
not the perception of truth, but the light which gives the power
of understanding. It is with this light as with that of the
sight of the eye ; in order that the eye may see objects, there
nmst be light, from wliich comes general illumination ; in this
light the eye sees and distinguishes objects, and is affected with
beauty and delight from their harmony and order. It is the
same with the sight of the internal eye, which is the under-
standing ; in order that this may see, there must also be light,
from which conies general enlightenment, in which appear the
objects which are the things of intelligence and wisdom : this
light is from the Divine Truth, which proceeds immediately from
the Lord (see no. 8644) : the things seen in this light appear
beautiful and delightful according to their harmony with the
good appertaining to every one ; and from the signification of,
in which they shall go, namely, in the light, as denoting the life
therefrom : going in the internal sense denotes life (see nos.
3335, 4882, 549i3, 5605, 8417, 8420).

8708. And the work tvhich they shall do, signifies faith in act.
This appears from the signification of the ivork 7ohich they shall do,
as denoting action, in this case a,ction from the light of intelli-
gence, thus from faith ; for faith from the Lord is in the light
of intelligence (see above, no. 8707) ; in proportion as a man
receives of the truths which are of faith, he enters into that
light, and is raised into heaven ; but the reception of the truths
of faith is not effected by acknowledgment alone, but by
acknowledgment conjoined to life, that is, by their being
acknowledged in act. This reception is what is meant by the
work ivhich they shall do.

8709. Verse 21. Ami provide thou out of all the people, signi-
fies the choice of subservient truths, as appears from the
signification of 'providing, as here denoting to choose ; and
from the signification of the people, as being said of truths (see
nos. 1259, 1260, 3581, 4619); in the present case of the truths
subservient to the Truth immediately from the Divine, which
is represented by Moses (no. 7018) ; for the chiefs whom he
was to choose, were to serve him ; chiefs denoting subservient
truths (as will be seen below).

284

CHAPTER XVIII. 21. [8710-8713.

8710. Men of ability, fearing God, signifies to which good
from the Divine could be conjoined. This appears from the
signification of men of ability, as denoting those who have
strength from truths, which are from good ; for a man (vir)
signifies truth (see nos. 3134, 5502), and ability the strength
from it ; in the original tongue also strength is expressed by
the same word as is here used for ability ; it denotes strength
from the truths which are from good, because tliey are said also
to hQ fearing God; and fearing God signifies those who are in
good from the Divine ; for the fear of God is worship from the
good of faith and the good of love (nos. 2826, 5459).

8711. Men of truth, hating gain. This signifies that have
pure truths without a worldly end, as appears from the signi-
fication of men of truth, as denoting pure truths ; men of truth
denote yjure truths, because men signify truths (nos. 3134,
5502), and truth signifies /caYA (no. 3121); thus men of truth
signify the truths of faith, that is, pure truths ; and from the
signification of hcding gain, as denoting aversion from the persua-
sions of falsity and evil, for hating signifies aversion, and gain the
falsity and evil which persuade and draw away from truth and
good ; gain in general signifies every falsity from evil which
perverts the mind's judgments ; and as this takes place with
those who I'egard the world as an end, hence those who hate
gain also signify those who are not influenced by worldly ends.
That gain denotes every falsity from evil which perverts the
mind's judgments, and draws away from truth and good, may
appear to every one that thinks ; in which sense also geiin is
frequently mentioned in the Word (as in Isaiah xxxiii. 15;
Ivi, 11; Ivii. 17: in Jeremiah vi. 13; viii. 10; xxii, 17: in
Ezekiel xxii. 27 ; xxxiii. 31 : and in David, Psalm cxix. 36).

8712. And appoint them chiefs of thousands, signifies the
primary truths which are in the first degree under the Truth im-
mediately from the Divine. This appears from the signification
of chiefs, as denoting primary things (see nos. 1482, 2089, 5044),
in the present case truths from good, because those chiefs were
to be under Moses, who represents the Truth Divine proceeding
from the Divine Good, that is, from the Lord ; and from the
signification of thousands, as denoting those who are in the first
degree ; for a thousand signifies many persons, or in an abstract
sense many things, and where there are many things, or those
who are set over many, and hence are in greater dignity than
those who are set over few, in this case therefore those who are
in the highest degree ; for those who were in a lower degree,
were chiefs of hundreds, of fifties, and of tens. A thousand
in the internal sense does not denote a thousand, but many
persons or things (see no. 2575).

8713. Chiefs of hundreds, signifies primary truths in the
second degree, as appears from the signification of chiefs, as

285

8714, 8715.] EXODUS.

denoting primary truths (see just above, no. 8712); and from
the signitication of hundreds, as denoting many persons or
things, but in the second degree, because thousands denote
those in the first : a hundred denotes much (see no. 4400).

8714. Chiefs of fifties, signify intermediate primary truths,
as appears from the signification of chiefs, as denoting primary
truths (see above, nos. 8712, 8713) ; and from the signification of
fifties, as denoting intermediate truths, — between the truths
from good which are in the second degree and those which are
in the third, which are signified by chiefs of hundreds and
chiefs of tens : fifty denotes intermediates, because it signifies
both much and somewhat, the same as five does (that it signi-
fies much, see nos. 5708, 5956 ; that it signifies somewhat, see
nos. 4638, 5291); consequently when fifty are named between a
hundred and ten, they denote intermediates. Intermediates
are those wliich approach one part, and proceed from another ;
thus they are between those which are in a prior degree and
those which are in a posterior, for the sake of conjunction.

8715. And chiefs of tens, signifies primary truths in the third
place, as appears from the signification of chiefs, as denoting
primary things (as above) ; and from the signification of tens, as
also denoting many things, but in a less degree, because under
hundreds ; tens or ten also denote many things (see nos. 3107,
4638). Chiefs being set over a thousand, over a hundred, and
over ten, represent, abstractedly from all number, many things
in the first, second, and third degree, in like manner as in
other passages in the Word ; as where the Lord said of the
servant, that he owed ten thousand talents ; and the fellow-
servant oived him a hundred pence (Matt, xviii. 24, 28) ; in like
manner where He speaks of a king about to wage w^ar with
another king, consulting whether he was able with ten thousand
to meet the other who was coming with twenty thousand (Luke
xiv. 31). In like manner in John: "An angel coming down
from heaven laid hold of the dragon, and hound him a thousand
yea.rs, and cast him into the abyss, that he might no longer deceive
the nations, until the thousand years ivere fulfilled : the rest of
the dead did not revive, until the thousand years were fulfilled :
this is the first resurrection " (Apoc. xx. 2, 3, 5, 7) ; here a
thousand does not signify a thousand, but apart from any definite
number much. In like manner in Moses : " Jehovah sheweth
mercy to the thousand generations of them that love Him " (Exod,
XX. 6 ; Deut. v. 9, 10 ; vii. 9 ; Jer. xxxii. 18). In David : " The
Word He commanded to a thousand generations " (Psalm cv. 8).
Attain : "A thousand shall fall at thy side, and ten thousand on
thy right hand; it shall not come near thee" (Psalm xci. 7).
Attain : " The chariots of God are two myriads, thousands of the
peacemakers" (Psalm Ixviii. 17). Again : " Oicr fiocks are thou-
sands, and ten thousand's in our streets" (Psalm cxliv. 13).

286

CHAPTER XVIII. 22. [8716, 8717.

Again : "A thousand years in thine eyes are as a day" (Psalm xc.
4). The case is similar when a hundred is mentioned and when
ten is ; for the lesser numbers signify the same as the greater
multiplied by a like number (see nos. 5291, 5335, 5708, 7973):
a hundred and also ten denote much (see nos. 3107, 4400
4638).

8716. Verse 22. And let them judge the peojole in all time,
signifies arrangement thus for ever. This appears from the
signification of judging, as denoting the arrangement of truths
(see above, no. 8685); and from the signification of in all time,
as denoting for ever.

8717. And it shall he, that every great onatter they shall bring
to thee. That this signifies everything from the truth immedi-
ately from the Divine, appears from the representation of
Moses, as denoting truth immediately from the l)ivine (see nos.
7010, 7382) ; that everything is from it, is signified by every
great matter they shall hring to him. It appears from the sense
of the letter, as if everything were to be brought to the Divine
Truth ; but as everything comes from the Lord by truth pro-
ceeding from Him, for everything of life is from Him, therefore
in the internal sense is not signified to it, hntfrom it: the case
herein is like what was shewn concerning infiux (nos. 3721,
5119, 5259, 5779, 6322)— that it is not effected from the ex-
teriors to the interiors, but from the interiors to the exteriors ;
the reason is, because all exterior things are formed to serve
interior things, as instrumental causes serve their principal
causes ; and the former without the latter are dead. It should
be known, that in the internal sense things are described such
as they are in themselves, not such as they appear in the sense
of the letter. The fact in itself is, that the Lord by means of 2
truth proceeding from Him rules all things even to the most
particular, not as a king in the world, but as God in heaven
and the universe : a king in the world exercises only universal
care, and his chiefs and officers exercise particular care ; it is
otherwise with God, for God sees all things, and knows all
things, from eternity, and provides all things to eternity, and
from Himself keeps all things in their order : hence it appears
that the Lord has not only a universal but also a particular
and separate care of all things, otherwise from a king in the
world. His arrangement is immediate by means of the Truth
Divine from Himself, and also mediate through heaven ; but
the mediate arrangement through heaven, is also as it were
immediate from Him, for what comes from heaven, comes
through heaven from Him : that this is the case, the angels
in heaven not only know, but also perceive in themselVes.
The Lord's Divine arrangement or Providence is in each and
all things, yea, even in the most minute of all, however differ-
ently it appears before man (see nos. 4329, 5122 at the end,

287

8718, 8719.] EXODUS.

5894 at the end, 6058, 6481-6487, 6490, 6491). But this
subject is scarcely comprehensible by any man, and especially
by those who trust in their own prudence, for they attribute
to themselves all the events which happen in their favour, and
the rest they ascribe to fortune or chance, and few to the
Divine Providence ; thus whatever happens they attribute to
dead causes, and not to a living cause : they say indeed, when
things. succeed happily, that it is from God, also that there is
nothing but what is from Him ; but hardly any in heart
believe this. The case is similar with those who place all
prosperity in worldly and bodily things, such as honours and
riches ; and believe that these alone are Divine blessings ;
wherefore when they see many of the wicked abound in such
things, and not so tire good, they reject from their heart and
deny the Divine Providence in particular things, not consider-
ing that the Divine Blessing consists in being happy to eternity,
and that the Lord regards such things as are momentary, as the
things of this world respectively are, merely as means to
eternal things ; wherefore also the Lord provides for the good,
who receive His mercy in time, such things as conduce to the
happiness of their eternal life, — riches and honours for those
to whom they are not hurtful, and the absence of riches and
honours for those to whom they are hurtful ; still to the latter
He grants in time that instead of honours and riches, they shall
have gladness from a few things, and be more content than the
rich and honoured.

8718. And every small tnatter they shall judge, signifies the
appearance of some particulars and singulars as being from
another source, as appears from what has been now explained
above (no. 8717), namely, that every great matter they shall
bring to Moses signifies that each and all things, even to the
most minute, are from the Lord ; hence too it follows, that a
small matter likewise, that is, things particular and singular,
are from Him. That they are in appearance from another
source, will be seen below.

8719. And remove it from off thyself, and let them hear it
with thee. This signifies that thus there are functions and
duties for them, as appears from the signification of removing
from off thyself, as denoting to distribute also to others ; and
from the signification of hearing it ivith him., as denoting to be
of assistance. These words signify that tluis there are func-
tions and duties for them, because the Lord does each and all
things immediately from Himself, and mediately through
heaven. He acts mediately through heaven, not because He
wants their aid, but that the angels there may have functions
and duties, and consequently life and happiness according to
their duties and uses. Hence it appears to them that they act
from themselves, but they have a perception that it is from

288

CHAPTER XVIIL 23. [8720-8722.

the Lord. These things are signified by 3Ioscs removing it from
off himself, and by the chiefs, who judged tlie small matters,
bearing it with him. The Lord flows in not only immediately,
but also mediately, and not only into the first, but also into the
middle and last things of order (see nos. 6982, 6985, 6996,
7004, 7007).

8720. Verse 23. If thou do this thing, and God have commaTided
thee, signifies that thus it is from the Divine, as appears from
the signification of the expression, If God ham commanded
that thoxi do this thing, as denoting when thus it is from the
Divine.

8721. Then thou mayest endure, signifies that thus there is
an abiding with them, as appears from the signification of thou
mayest endure, as denoting to have an abiding with those who
are of the spiritual Church. This is signified, because if truth
only flowed immediately from the Divine, and not mediately
through heaven, the man of this Church could only be led by
truth, but not by good, as may be manifest from what was
shewn above (nos. 8685, 8701) ; and unless he were led by
good, he could not be in heaven, thus the Lord could not have
an abiding place with him ; for the Lord's abiding place with
a man is in the good which he has, but not in the truth except
by means of the good.

8722. And also all this peojjle shcdl come to their own place
in peace. That this signifies that those of the spiritual Church
shall be in good, and thus shall be led from good, appears
from the signification of the jJ^ojyle, as denoting those who are
of the spiritual Church, because the people mean the sons of
Israel, who represent the spiritual Church ; from the significa-
tion of coming to a place, as denoting to the state to which they
shall be led, which is a state of good ; for those who are of
the spiritual Church, are led by truth to good, and when they
come to good, then they come to their own place ; a place de-
noting a state (see nos. 2625, 2837, 3356, 3387, 4321, 4882,
5605, 7381) ; and from the signification of peace, as denoting
the Divine in good ; for peace in the highest sense denotes the
Lord, and hence it is that it inmostly affects good, and is the
esse of the happiness of those who are in good : so long as a
man is in truth, and not yet in good, he is in an unquiet
state ; but when he is in good, then he is in a tranquil state,
thus in peace : the reason of this is, because the evil spirits
cannot assault good, but fly away at the first perception of it,
whereas they can assault truth ; hence it is, that those who
are in good are also in peace. These are the things which are
signified by all the people shall come to their own place in peace.
What the meaning is of being led of the Lord by truth, and
also by good, see nos. 8516, 8539, 8643, 8648, 8658, 8685,
8690, 8701.

VOL. X. T 289

8723, 8724] EXODUS.

8723. Verses 24-27. And Moses hearkened to the voice of
his father-in-law, and did all that he said. And Moses chose
tnen of ability from all Israel, and made them heads over the
people, chiefs of thovsands, chiefs of hundreds, chiefs of fifties,
and chiefs of tens. And they shall judge the peoi^le in all time:
the difilcult inaiter they shall hring to Moses, aiid every small
matter they shall judge. And Moses sent his father-in-law away ;
and he went to his own land.

And Moses hearkened to the voice of his father-in-law, and did
all that he said, signifies an effect according to the orderly
arrangement of the Divine Good. And Moses chose men of
ability from all Israel, signifies the choice of the truths to which
good could be conjoined with those-who were of the spiritual
Church. And 7nade them heads over the people, signifies influx
into those truths. ' Chiefs of thousands, chiefs of hu7idreds, chiefs
of fifties, and chiefs of tens, signifies the primary truths which
were subordinate in successive order to the truth proceeding
immediately from the Divine. And they shall judge the people
in all time, signifies perpetual dependence therefrom. The
difiicult matter they shall hring to Moses, signifies mediation
and intercession. And every small matter they shall judge,
signifies the appearance of certain particulars and singulars as
being from another source. And Moses sent away his father-
in-law, signifies the accommodated state of Divine Truth.
And he went to his oiun land, signifies to the very Divine.

8724. Verse 24. And Moses hearkened to the voice of his
father-in-law, a7ul did all that he said. That this signifies an
effect according to the orderly arrangement of the Divine
[Good], appears without explanation ; for Jcthro, the father-in-
law of Moses, represents the Divine Good (see no. 8643) ; and
Moses, the Divine Truth which proceeds from the Divine Good
(no. 8644). The Divine Truth, which proceeds from the Lord,
does nothing from itself, but from the Divine Good, which is
the very Divine ; for the Divine Good is the esse, but the
Divine Truth is the exister^e from it, therefore the esse must be
in the existere, that the latter may be something, and that
hence something may be done. When the Lord was in the
world. He was the Divine Truth, and then the Divine Good in
Him was the Father ; but when He was glorified, then He
was made the Divine Good even as to the Human ; the Divine
Truth, which then proceeds from Him, is called the Paraclete,
or the Spirit of Truth. Whoever knows these two arcana, if
he be in enlightenment from the Lord, when he reads the
Word, may understand many things, which the Lord Himself
spoke concerning the Father and Himself, as also concerning
the Paraclete, the Spirit of Truth, which otherwise would be
incomprehensible mysteries, as in John : " Jesus said, The Son
cannot do anything from Himself, unless He see the Father do it ;

290

CHArTEH XVIII. 25. [8725, 872G.

for what He docth, this the Son also dodh likewise. As the
Father hath life in Himself so hath He given also to the Son,
to have life in Himself" (v. 19, 26). Again, in the same Evan-
gelist : " The Holy Spirit was not yet, because Jesus was not yet
glorified" (vii. 39). And in another place : " If I go not away,
the Paraclete ^vill not come unto you; hut if I go avxcy, I ivill
send him ^into you. He, the Sjjirit of Truth, shall not speak from
himself hut ivhatsoever things he shall hear, he will speak: he
will glorify Me, because he shall -i^eceive of Mine" (xvi. 7, 13, 14 ;
and many similar passages elsewhere).

8725. Verse 25. And Moses chose men of ability from, all
Israel, signifies the choice of the truths to which good could
be conjoined with those who were of the spiritual Church, as
appears from the signification of men of ahility, as denoting the
truths to which good can be conjoined (see above, no. 8710) ;
and from the representation of Israel, as denoting those who
are of the spiritual Church (see above, no. 8645). It is said,
the choice of the tridhs to wliieh good can be conjoined, because
there are truths to which good cannot yet be conjoined, and
truths to which it can. The truths to which it can be con-
joined are such as are confirmed and also associated with
others, even such as delight the intellectual sight, thus which
enter into the affection, and induce a man to desire them.
When this is the case, then good conjoins itself to them, for
to desire truths, and consequently to do them, causes them to
be good. It should be further known, that good is not con-
joined with truths until they are purified from the falsities
which are from evil, and until they are connected with all the
truths which will be truths of faith with the man about to be
regenerated. The angels from the Lord clearly and manifestly
see and perceive the connection and purification of truths,
how^ever a man may feel and perceive nothing in himself of any
such thing.

8726. And made them heads over the people. This signifies
influx into those truths, as appears from the signification of
men of ability, who in this instance are those whom he made
heads over the people, as denoting the truths to which good
can be conjoined (see just above, no. 8725) ; from the repre-
sentation of Moses, as denoting truth immediately from the
Divine (see frequently above) ; and from the signification of
making them heads, as denoting to flow in, and thereby to
qualify, so that truth immediately from the Divine, by their
means might lead the man of the Church by good. How this
is, may appear from what has before been explained, namely,
that the man who is regenerating is at first led by the truth
which is of faith, but when he is regenerated he is led by the
good which is of charity (nos. 8643, 8648, 8658, 8685, 8690,
8701) ; and in the first state, namely, when he is led by truth,

291

8727-8731.] EXODUS.

the Lord flows in by the Divine Truth which proceeds immedi-
ately from Him; but in the other state, namely, when he is
led by good, the Lord flows in by truth which proceeds both
immediately and mediately from Him (nos. 8685, 8701) ; and
the mediate influx is equally from the Lord as the immediate
influx (no. 8717). These are the things which are described
in this verse in the internal sense ; the influx itself of truth
mediately from the Divine is signified by the words. Hoses
made them heads over the pcoj)le.

8727. Chiefs of thousands, chiefs of hundreds, chiefs of fifties,
and chiefs of tens, signifies the primary truths which are sub-
ordinate in successive order to the truth proceeding immedi-
ately from the Divine, as appears from what was adduced
above (nos. 8712-8715, 8717, 8718, 8722).

8728. Verse 26. And they shall judge the people in all time.
That this signifies perpetual dependence therefrom, appears
from the signification of judging, as denoting the arrangement
of truths (see above, no. 8685), in this case subordinate arrange-
ment, which is dependence ; for the chiefs who were to judge
the people were in the place of Moses in small matters ; in the
internal sense, that truths in successive order from interior to
exterior are subordinate to the truth immediately i'rom the
Divine, and the Lord thus acts mediately by those truths ; but
in the sense limited to persons, it denotes the angels and
angelic societies in such subordination and dependence, for by
their means the Lord acts mediately and governs men ; never-
theless it is not the angels who govern, but the Lord by their
means (see nos. 8718, 8719). In reference to this subject, it
should farther be known, that some things also come from the
angels themselves, who are with man ; but all the good and
truth which become of faith and charity, that is, of the new life
with man, come from the Lord alone, also by the angels from
Him ; and so likewise does all the continual arrangement for
that use. The things which come from the angels themselves
are such as accommodate themselves to man's affection, and in
themselves are not good, but they still serve as introductory
to the goods and truths which are from the Lord. In all time
denotes for ever, as appears without explanation.

8729. The difficult matter they shall bring to Moses, signifies
mediation and intercession, as appears from what was ex-
plained above (no. 8705). It is here said that they shall Iring
the matter to Moses, but there, that Moses was to bring it to
God ; but both involve the same.

8730. And every small matter they shall judge, signifies the
appearance of some particulars and singulars as being from
another source (as above, no. 8718, where the same words occur).

8731. Verse 27. And Moses sent his father-in-law away,
signifies the accommodated state of Divine Truth, as appears

292

CHAPTER XVIII. 27. [8732.

from the consideration, that when all things are reduced into
order, that is, accommodated, — when mediate truths are sub-
ordinate to the truth immediately from the Divine, there is an
end of that state. This is described by Moses sending his
father-in-law away ; for the beginning of that state is described
by Jethro's coming to Moses, and by their being thus associ-
ated for that end. The reason why Jehovah did not before
command, that the chiefs should be arranged in order, who
also should judge the people, but that this was done by the
advice and persuasion of Jethro, was that the subject which is
treated of in this chapter, might be fully represented in its
order. For what goes before relates to a former state, in
which those of the spiritual Church are during regeneration,
when they are led of the Lord by truth ; to this state succeeds
another, in which they are led of the Lord by good : this turn-
ing or changing of one state into another is what is described
in this chapter by Jethro.

8732. And he went to his own land. This signifies to the
very Divine, as appears from the signification of going to his
own land, as denoting to a former state, thus to the Divine ;
moreover, land in the internal sense signifies the Church, and
also heaven, hence in the highest sense it signifies the Divine :
landj in the internal sense signifies the Church, thus also the
Lord's kingdom in heaven (see nos. 566, 662, 1066, 1067, 1733,
1850, 2117, 2118, 2928, 3355, 4447, 4535, 5577, 8011). Land
in the highest sense signifies the Divine, because Jethro repre-
sented the Divine Good, thus the very Divine, to return to
which, in the historical sense of the letter, can only be ex-
pressed by going to his oivn land; for significatives in the
Word are accommodated to the thing represented, the signifi-
cation which properly l^elongs to the expression, still remaining ;
as the signification of land, which properly signifies the Church,
because those who are in heaven, do not think of the earth,
when it occurs in the Word, but of the spiritual state of the
nation which is on the earth, thus of the religion prevailing
there; when, therefore, the earth is mentioned where the
Church is, they then have an idea of the Church there, and
when they have an idea of a Church, they have also an idea of
the Lord's kingdom, consequently of heaven, and when they
have an idea of heaven, they have also an idea of the Divine
there ; but when the thing represented relates to anything
holy in the Church, or in heaven, then that thing may be
understood by earth, as love, charity, good, faith. Hence it is
evident that the signification which properly belongs to the
expression, still remains, as when good is signified, or love, or
charity, still the signification of the Church universally
remains, for those thino;s are the essentials of the Church, and
cause it to be one.

293

8733-8736.] EXODUS.

Continuation concerning the Spirits and Inhabitants of
THE Planet Jupiter.

8733. As the spirits of the planet Jupiter, in the Grand Man
have reference to ichat is imaginative in thought, they sjjeak
little and think much ; and luhen they speak their speech is cogit-
ative, and differs from that of others in this, that it does not
terminate in what is sonorous, hut as it ivcrc in a soft murmur,
which inwardly is rapid ; the thought itself thus passes with them
into speech. The reason of this is because they are of a genius
between the sjnritual and the celestial; for the spiritual speak
sonorously, and throiu the whole of their thought into their speech,
whence, in order to knoio their thought, it must be collected from
their words ; but vnth the celestial it is not so ; for ivhat is of
their icill p)asscs by means of somewhat of the thought into a sort
of wave, which affects and moves the loill of another according to
the state of the thing spoken of

8734. The speech of spirits in general is formed from the ideas
of their thought, wliich according to their fidness and affection
fall into expressions ; and as the entire idea of a thing is thus
presented and communicated, sjnrits can set forth more in a
minute, than a man in the world can in an hour ; for every idea
of a thing, such as it is in the thought, is fully communicated to
the thought of another. Hence it was made evident to me, what
the conjunction of minds (animus) or spiritual conjunction is,
which is charity or mutual love, namely, that the mind (mens)
of one presents itself in the mind of another toith all the good of
its thought and will towards him, and thereby affects it ; ami,
contrariunse, what spiritucd disjunction is, lohich is enmity and
hatred, namely, that the mind (mens) of one presents itself in the
mind of another with the thought and intention of destroying
him, vihence comes rejection.

8735. / was further instructed by the spirits of the planet
Jupiiter, who were ivith me for a considerable time, that in that
planet there are also some who call themselves saints, and who
command their servants, of ivhom they have many, to call them
lords, under threat of punishvient. They likeivise forbid them to
worship) the Lord of the universe, saying that they themselves are
mediatory lords, and will present their supplications to the Lord
of the universe. The Lord of the universe, icho is our Lord, they
do not call the only Lord, as the rest do, but the supreme Lord,
because they cdso call themselves Lords.

8736. These saints, luhom their servants salute as lords, call
the sun the face of the S2(preme Lord, and believe that He dwells
there, on which account also they worship) the sun. The rest of
the inhabitants hold them in aversion, and are unioilling to hold
intercourse with them, both because they ivorship the sun, and

294

CHAPTEK XVIII. [8737-8740.

hecause they call themselves lords, and are worshipiied hy thei7'
servants as mediatory gods.

8737. The instructing and chastising spirits {spoken of ahove,
nos. 7802-7812) do not come to them as to others on that i^lanet,
because they do not suffer themselves to he instructed, and are nx)t
improved hy discipline, heing unyielding in consequence of acting
from self-love ; the sjnrits say that they know them hy their cold,
and when they perceive it, they depart from them.

8738. The spirits shelved me the head-covering of those who
call themselves saints; it iva,s a turreted hat of a darkish
colour.

8739. Such appear in the other life to the right backwards
at some height, and there sit like idols, and are worshvpiped at
first hy the servants who attend them, hut afterwards hold thein
in derision : and what surprised me was, that their faces shine
as hy the light of a fire, which is in consequence of their helieving
themselves to have been saints, and also a likeness to the Lord who
is in the sun; hut notivithstanding this fiery appearance of their
faces, still they are cold, and have an intense desire to become
warm : hence it is evident, that the fire, whereby they shine, is as
it were a Will-o'-the-ivisp).

8740. In order to make themselves ivanji, they seem to them-
selves to he cutting wood, and when they are cutting it, there
appears underneath the wood something like a man, which then
together with it they attempt to strike : this comes to pass in con-
sequence of their attributing merit to themselves; and whereas
they impute holiness, they cdso impute righteousness, to themselves.
Those who do this in the world, in the other life seem to them-
selves to be cutting wood, as was the case likewise with some from
our earth, whom we have before spoken of from experience, which,
for the purpose of illustrating the subject, we will here repeat from
no. 4943 :

" In the lower earth beneath the soles of the feet, are those
ivho have claimed merit for their good deeds and works ; many
of them appear to themselves to he cutting tvood : the place where
they are is very cold, and they seem to themselves to acquire
heat by their labour. I have also conversed with them, and I
luas permitted to ask them, whether they were desi^'ous of leaving
that 2Jlace ? They said, that as yet they had not deserved it hy
their laboiir ; but ivhen that state is finished, they are taken away
thence. They also are natural, siiice the desire of meriting salva-
tion is not spiritual, for it comes from the proprium, and not
from the Lord. Besides, such individucds prefer themselves to
others, and some of them despise others. If they do not receive
more joy than others in the other life, they are indignant against
the Lord ; ivhcn, therefore, they are cutting tvood, it appeal's as if
something like the Lord was under the wood ; this is in conse-
quence of their indignation. But as they have led a pious life,

295

8741.] EXODUS.

and have done those things from ignorance, in which there was
innocence, therefore angels are occasionally sent to them, who
comfort them. Moreover, at times, there appears to them from
above on the left as it were a sheep, at the sight of which they
receive consolation." (See also no. 1110.)

8741. A continuation concerning the spirits and inhahitants
of the planet Jupiter will he fotmd at the close of the following
chapter.

296

EXODUS.

CHAPTER NINETEENTH.

THE DOCTRINE OF CHARITY.

8742. Every one has an internal and an external man ; it is
the internal which is called the spiritual man, and the external
the natural man : both must be regenerated that the man may
be regenerate.

8743. With the man who is not regenerate the external or
natural man rules, and the internal or spiritual serves ; but with
the man who is regenerated, the internal or spiritual man rules,
and the external or natural serves : this inversion can only take
place by means of regeneration from the Lord.

8744. When the external man is not regenerate, all his good
is placed in voluptuousness, gain, and pride, and he burns witli
hatred and revenge against those who oppose him ; and in this
case the internal man not only consents to such conduct, but
also supplies reasons which confirm and promote it ; thus the
internal man serves, and the external rules.

8745. But when the external man is regenerate, the internal
places all his good in thinking well of his neighbour and willing
Avell to him, and the external places all his good in speaking well
of him, and acting well towards him; and at length both have the
love of the neighbour and the love of the Lord for an end, and not
as before the love of self and the love of the world : then the
external or natural man serves, and the internal or spiritual rules.

8746. The internal man is first regenerated by the Lord, and
afterwards the external, and the latter by the former : the in-
ternal man is regenerated by thinking and willing the things of
faith, but the external by a life according to them. The life of
faith is charity.

8747. The man who is regenerate is, as to his internal man,
in heaven, and is an angel there with the angels, among whom
also he comes after death : he can then live the life of heaven,
love the Lord, love his neighbour, understand truth, relish good
and perceive the blessedness therefrom. These things consti-
tute the happiness of the life everlasting.

297

EXODUS.

CHAPTER XIX.

1. In the third month of the going forth of the sons of
Israel out of the land of Egypt, in this day they came to the
wilderness of Sinai.

2. And they journeyed from Eephidim, and came to the
wilderness of Sinai, and encamped in the wilderness ; and Israel
encamped there near the mountain.

3. And Moses went up unto God ; and Jehovah called unto
him from the mountain, saying. Thus shalt thou say to the
house of Jacob, and tell the sons of Israel.

4. Ye have seen what I have done to the Egyptians ; and I
have borne you on the wings of eagles, and have brought you
unto Myself.

5. And now if hearing ye will hear My voice, and will keep
My covenant, then ye shall be unto Me a peculiar treasure
above all peoples ; for all the earth is Mine.

6. And ye shall be unto Me a kingdom of priests, and a holy
nation : these are the words which thou shalt speak unto the
sons of Israel.

7. And Moses came, and called the elders of the people, and
set before them all those words, which Jehovah commanded him.

8. And all the people answered together, and said. All that
Jehovah hath spoken we will do: and Moses conveyed the
words of the people to Jehovah.

9. And Jehovah said unto Moses, Behold I come unto thee
in a tlnck cloud, to the intent that the people may hear when
I speak with thee, and may also believe in thee for ever ; and
Moses told the words of the people unto Jehovah.

10. And Jehovah said unto Moses, Go unto the people, and
sanctify them to-day and to-morrow, and let them wash their
garments.

11. And they shall be prepared for the third day; for on
tlie third day Jehovah will come down in the sight of all the
people upon Mount Sinai.

12. And thou shalt set boundaries to the people round about,
saying. Take heed to yourselves lest ye come up into the moun-
tain, and touch the border thereof ; every one that toucheth
the mountain dying he shall die.

13. A hand shall not touch it ; for he shall surely be stoned,
or shall be slain with darts ; whether beast or man, he shall
not live : when they hear the trumpet they shall go up into the
mountain.

14. And Moses went down from the mountain to the people,
and sanctified the people ; and they washed their garments.

15. And he said unto the people. Be ye prepared for three
days : come not near to a woman.

298

CHAPTER XIX. [8748, 8749.

16. And it came to pass on the third day when it was morn-
ing, there were voices and lightnings, and a heavy cloud was
upon the mountain, and the voice of a trumpet exceeding loud ;
and all the people that were in the camp trembled.

17. And Moses caused the people to go forth to meet God
out of the camp; and they stood in the lower parts of the
mountain.

18. And the whole of Mount Sinai smoked, because Jehovah
descended upon it in fire ; and the smoke thereof ascended as
the smoke of a furnace; and the whole mountain trembled
greatly.

19. And when the voice of the trumpet sounded long, and
grew louder and louder, Moses spake, and God answered him
in a voice.

20. And Jehovah descended upon jMount Sinai to the top
of the mountain ; and Jehovah called Moses to the top of the
mountain ; and Moses went up.

21. And Jehovah said unto Moses, Go down, earnestly
intreat the people lest peradventure they break through to
Jehovah to see, and many of them perish.

22. And the priests also that come near to Jehovah shall
sanctify themselves, lest peradventure Jehovah make a breach
upon them.

23. And Moses said unto Jehovah, The people cannot come
up to Mount Sinai ; for Thou hast witnessed to us, saying, Set
boundaries to the mountain, and sanctify them.

24. And Jehovah said unto him, Away, get thee down, and
come up, thou and Aaron with thee ; and let not the priests
and the people break through to come up to Jehovah, lest per-
adventure He make a breach u]3on them.

25. And Moses went down to the people, and spake unto
them.

THE CONTENTS.

8748. The subject treated of in what now follows, in the
internal sense, is, the revelation of Truth Divine from the Lord
out of heaven ; and this chapter treats of the preparation for
receiving it.

THE INTERNAL SENSE.

8749. Verses 1,2. In the third month of the going forth of
the sons of Israel out of the land of Egypt, in this day they came

299'

8750.] EXODUS.

to the tvilderness of Sinai. And they journeyed from Rephidini,
and came to the luilderncss of Sinai, and encamped in the ivilder-
7iess ; a7id Israel eneam2oed near the mountain.

In the third month, signifies a fulness of state. Of the going
forth of the sons of Israel out of the land of Egypt, signifies after
those of the spiritual Church were delivered from infestations.
In this day, signifies on this occasion. They came to the toilder-
ness of Sinai, signifies a state of good in which the truths of
faith were to be implanted. And they journeyed from Rcp)hidim,
signifies a continuation of life from the former state. And
came to the wilderness of Sinai, signifies to a state of good in
which truths were to be implanted. And encamped in the
wilderness, signifies the arrangement therein. And Israel en-
camped near the mountain, signifies the arrangement with those
who are of the spiritual Church by Di\'ine-celestial good.

8750. Verse 1. In the third month, signifies a fulness of
state, as appears from the signification of a month, as denoting
a state, for all times, as days, weeks, months, and years, signify
states (no. 2788) ; and from the signification of three and the
third, as denoting what is complete (see nos. 1825, 2788, 4495,
5159) ; hence in the third month denotes in the fulness of state.

2 What is meant by a fulness of state shall be briefly explained :
Every state has its beginning, its progress, and its end : when
a state comes to its end, it is then full, and is called a fulness.
In the other life all things are measured by progressions of
state and their successive changes from beginning to end, as in
the world by times. This is done, because in heaven there
are not times, but instead thereof states ; this arises from the
circumstance that the Sun in the other life, which is the Lord,
remains constantly in his place, and does not, as in the world,
by apparent diurnal progressions, distinguish the day into
morning, noon, evening, and night, and, by apparent annual
progressions, distinguish the year into spring, summer, autumn,
and winter; hence in heaven instead of times there are states;
yet as in the inmost sphere of heaven there is a certain pro-
gression according to a Divine-celestial form, which is above
the perception of every one, and as accordingly the states of
all in heaven undergo changes, therefore the angels there are
alternately in the good of love, in the truth of faith, and in
obscurity as to both ; from this circumstance there is a corre-
spondence of states there with times in the world, — of a state
of the good of love with morning, of a state of the truth of faith
with noon, and of an obscure state with evening and night ;
furthermore, the heat from the sun there is the good of love,
and the light from it the truth of faith ; hence also there is a
correspondence of heat in the world with love, which is thence
called spiritual heat ; also of light in the world with faith, which

3 is thence called spiritual light. There are two general states

300

CHAPTEE XIX. 1. [8751-8753.

of life, one of thought, which is of the understanding, and
another of affection, which is of the will ; the state of thought,
which is of the understanding, has relation to the truth of faith ;
this state receives light from the sun of heaven, which is the
Lord ; the light also of the understanding in man is from that
light : but the state of affection, which is of the will, has rela-
tion to the good of charity ; the heat of the will also, which is
love in man, is from the heat from tliat sun. From these con-
siderations it may now appear how the case is with states and
their changes in the other life, and what is meant by a fulness
of state, which is signified by the third month ; here the state
of which fulness is predicated means the former state, which
those who were of the spiritual Church went through : they
passed through two states, the first when they were led of the
Lord by means of truth, the second when led of Him by means
of good (see nos. 8643, 8648, 8658, 8685, 8690, 8701) ; in the
present passage the fulness of the former state is meant, which
lias been described in what precedes ; the other state is now
to be explained.

8751. Of the going forth of the sons of Israel out of the land
of Egyjri. This signifies after those of the spiritual Church
were delivered from infestations, as appears from the significa-
tion of going forth, as denoting to be delivered; from the
representation of the sons of Israel, as denoting those who were
of the spiritual Church (see nos. 6426, 6637, 0868, 7035, 7062,
7198, 7201, 7215, 7223); and from the signification of the land
of Egypt, as denoting infestations (see no. 7278) ; what infesta-
tions are, see no. 7474 ; and that those who were of the spiritual
Church were detained in the lower earth until the Lord's
Coming into the world, and were delivered by the Lord, nos.
6854, 6914, 7035, 7090, 7474, 7828, 7932, 8018, 8054, 8099.

8752. In this day, signifies on this occasion, as appears from
the signification of in this day, as denoting on this occasion, for
a day signifies a state (nos. 23, 487, 488, 493, 2788, 7680) ;
consequently in this day denotes on this occasion when there
was a fulness of state.

8753. They came to the wilderness of Sinai. That this signi-
fies a state of good in which the truths of faith were to be
implanted, appears from the signification of the tvilderncss of
Sinai, as denoting a state of good in which the truths of
I'aith are to be implanted ; a wilderness here denotes the
good in which truths have not yet been implanted, and
Sinai denotes the truths themselves : a tvilderness has many
significations (no. 3900) ; in general, what is uninhabited and
uncultivated, thus, in a spiritual sense, the good which does
not yet contain truths, for good without truths is what is
spiritually uncultivated ; hence a wilderness signifies the new
voluntary part which has not yet been formed by the truths of

301

8753.] EXODUS.

2 faith (no. 8457). With respect to Mount Sinai, in the highest
sense it signifies the Divine Truth from the Divine Good,
a mountain the Divine Good, and Sinai the Divine Truth ; in
the internal sense it signifies the truth of faith from good, in
the present case the truth of faith to be implanted in good,
because the law was not yet promulgated from it. Mount
Sinai has these significations because the law was thence
promulgated by the Lord, and the law is the Divine Truth from
the Divine Good, and also is the truth of faith from good (nos.
6752, 7462, 8695); hence it was that the sons of Israel
encamped in the wilderness near that mountain, for from it
were promulgated not only the Ten Commandments, which are
the law in a confined sense, but likewise all the statutes of the
Church, which contained in themselves — because they repre-
sented— the spiritual and celestial truths and goods of the
Lord's kingdom ; the law was promulgated from it (as appears
from the following chapter xx.); the statutes of the Church
were so likewise (Exod. xxi. and following chapters ; Lev.
vii. 37, 38 ; xxvii. 34). Sinai has the same signification in
David : " 0 God, when Thou wcntcst forth 'before Thy people, when
Thou didst march in the wilderness, the earth trcmUcd, the heavens
also droppied hefore God ; this Sinai before God, the God of Israel.
Thou, 0 God, causest the rain of benevolences to drop " (Psalm
Ixviii. 7-9) : in this passage Sinai denotes the truth which is
from good ; for these things are signified by the heavens dropped

3 before God, and by God dropped the rain of benevolences. And in
the Book of Judges : " Jehovah, ivhen Thou tventest forth out of
Seir, when Thou didst depart from, the land of Edom, the earth
trembled, the heavens also droipped, the clouds also droipped waters ;
the mountains flowed down before Jehovah, Sinai itself before
Jehovah the God of Israel. In the days of Shamgar the son of
Anath, in the days of Jael, the ways ceased, and the passengers
went in winding ways, the streets ceased in Israel ; they ceased
until I Deborah ctrose, until I arose a mother in Israel " (v. 4-7) ;
in this passage also Sinai denotes the law or the Divine Truth
from the Divine Good, by virtue whereof the truths of faith
were implanted in its good, and this too is signified by the
heavens dropped, and the clouds dropped waters ; that the truths
of faith were deficient and perverted, is signified by the ways
ceased, and by the passengers ivent in tuinding tuays ; ivays, paths,
and streets denoting truths (see nos. 627, 2333, 3123, 3477) ;
for this prophetic song of Deborah and Barak treats of the

4 perversion of the truth of the Church, and its restoration. In
Moses: "Jehovah eaniefrom Sinai, He arose to them from Seir ;
He shone forth from mount Paran, and came from the myriads
of holiness ; on His right hand was the fire of the laiv for them "
(Deut. xxxiii. 2) ; in this chapter the sons of Jacob are blessed
by Moses before his death, who begins the prophetical account

302

CHArTEE XIX. 1, 2. [S754-8758.

of his blessing Ly Jehovah came from Sinai, Sinai there signi-
fying the truths of faith in the complex. He begins thus,
because the sons of Jacob signify all the truths and goods of
faith (nos. 3858, 3862, 3926, 3939, 6335), as also do the sons of
Israel (nos. 5414, 5951, 5879).

8754. A few words shall here be said concerning the good
in which truths are to be implanted, which is here signified by
the ivilderncss of Sinai : in the course of regeneration, a man is
first led of the Lord by means of truth, and afterwards by
means of good (see nos. 7923, 8643, 8648, 8658, 8685, 869U,
8701) ; the man who is regenerating is led by truth to the in-
tent that he may come to good, that is, may know it, and then
will it, and at length do it ; but when by means of truth he is
led to good, he first comes to the good in which the truths
of faith have not yet been implanted ; for truths cannot be
implanted until he is in good : before this they are known
indeed because they are in the memory, but then they are not
in good, but outside of it ; afterwards, when the man receives
new life, which first takes place when he is in good, the truths
of faith are then implanted, and in the internal man enter as
it were into a marriage with good : this good, in which the
truths of faith have not yet been implanted, but which is still
so disposed that they may be received, is here meant by the
wilderness of Sinai. None but Christian good is here meant
(concerning which see nos. 8635-8638).

8755. Verse 2. And they journeyed from RepMdim, signifies
a continuation of life from the former state, as appears from the
signification of journeying, as denoting a continuation of life
(see nos. 4375,4554,4585, 5996, 8181,^8345, 8397, 8557); and
from the signification of Eephidim, as denoting the nature of
the state of temptation as to truth (see no. 8561), thus denoting
the nature of the former state (see just above, no. 8754) ;
for in the former state the man of the spiritual Church under-
goes temptations, wherefore from this state there is a continua-
tion of life which is signified by journeyinrj from Bejjhidim.

8756. And came to the wilderness of Sinai, signifies to a state
of good in which truths are to be implanted, as appears from
what was said above (no. 8753), where similar words occur ;
and of the quality of that good, no. 8754.

8757. And encamioed in the wilderness, signifies the arrange-
ment therein, as appears from the signification of encainping, as
denoting the orderly arrangment of truth and good, which are
of the life (see no. 8103 at the end) ; and from the signification
of a wilderness, as denoting a state of good not yet containing
the truths of faith (see above, no. 8753).

8758. And Israel encam^Jcd near the mountain, signifies the
arrangement with those who are of the spiritual Church by
Divine-celestial good, as appears from the signification of

303

8759.] EXODUS.

encamping, as denoting arrangment (as above, no. 8757) ; from
the representation of Israel, as denoting those who are of the
spiritual Church (see also above, no. 8751) ; and from the signi-
fication of a mountain, as denoting the good of celestial love
(see nos. 4210, 6435, 8327). Divine-celestial good means the
Divine Good in heaven, for Divine Good in itself is far above
heaven.

8759. Verses 3-8. And Moses went up unto God; and
Jelwvah called itnto him from the mountain, saying. Thus shall
thou say to the house of Jacob, and tell the sons of Israel. Ye
have seen what I have done to the Egyptians ; and I have home
you on the wings of eagles, and have brought you unto Myself.
And now if hearing ye will hear My voice, and will hcep My
covenant, ye shall be unto Me a pecidiar treasure above cdl peoples ;
for all the earth is Aline. And ye shall he unto Me a kingdom of
priests, and a holy nation : these are the ivords which thou shalt
speak unto the sons of Israel. A7id Moses came, and called the
elders of the people, and set before them all those words, lohich
Jehovah commanded him. And all the people answered together,
and said, All that Jehovah hath spoken ive will do : and Moses
conveyed the words of the p)Cople to Jehovah.

And Moses went up unto God, signifies truth from the Divine
which is beneath heaven conjoining itself with the Divine Truth
which is in heaven. And Jehovah called unto him from the
mountain, signifies the union of the Divine Good in heaven with
the Divine Truth there. Thus shalt thou say to the house of
Jacob, and tell the sons of Israel, signifies the salvation of those
who are of the external and internal spiritual Church. Ye have
seen what I have done to the Egyptians, signifies the remem-
brance of all that befell the wicked wiio infested them. And
I have borne you on the wings of eagles, signifies, and that they
were raised by truths to heavenly light. And have brought you
unto Myself, signifies thus to the good of love which is in
heaven. And noiu if hearing ye tvill hear My voice, signifies the
reception of truth. And will keep My covenant, signifies thus
a life in good, and conjunction therefrom. Then ye shall he
•unto Me a ijeculiar treasure above all people, signifies that in
such case the Divine Truth will be with them more than others.
For all the earth is Mine, signifies that the Lord has all power
in heaven and on earth. And ye shall he unto Me a kingdom
of priests, signifies that then the good of truth shall be with
them. And a holy nation, signifies thus a spiritual kingdom.
These arc the words which thou shalt speak unto the sons of
Israel, signifies influx to receive truths in good. And Moses
came, and called the elders of the people, signifies the choice of
those who are primarily in the understanding of truth. And
set before them all those words, signifies a proposition together
with influx. Which Jehovah commanded him, signifies from
304

CHAPTER XIX. 3. [87G0, 8761.

the Divine. Ami all the people ansiccred, signifies reception.
And said, All that Jehovah hath spoken xoe will do, signifies
according to influx from the Divine. And Moses conveyed the
words of the people to Jehovah, signifies correspondence and
conjunction.

8760. Verse 3. And Moses went up tmto God. That this
signifies truth from the Divine which is beneath heaven con-
joining itself with the Divine Truth which is in heaven, ap-
pears from the representation of Moses, as denoting truth from
the Divine (see nos. 6771, 6827, 7014) ; in this case truth from
the Divine Avhich is beneath heaven, because he now repre-
sents the sons of Israel as their head, thus those who are of
the spiritual Church, who as yet are not in heaven because not
yet in good formed from truths (nos. 8753, 8754) ; and from
the signification of going up, as denoting to conjoin himself,
for whoever goes up to the Divine, conjoins himself to Him,
as when mention is made of going up into heaven, it means
being conjoined with the Lord, and conversely of going down
from heaven. The Divine Truth in heaven, with which there
was conjunction, is meant by God ; for the Lord in the Word
is called God from the Divine Truth, and Jehovah from the
Divine Good (nos. 2586, 2769, 2807, 2822, 3921, 4402, 7010,
7268, 7873, 8301) ; and as it here treats of the conjunction of
the Divine Truth with the Divine Good, therefore in this verse
mention is first made of God, and. presently oi Jehovah, in these
words : Moses went up unto God ; and [Jehovah^ called to him
from the mountain. It is said the Divine Truth in heaven, and :
afterwards the Divine Good iii heaven, because the Divine itself
is far above the heavens, not only the Divine Good itself, but
also the Divine Truth itself which proceeds immediately from
the Divine Good. They are far above heaven, because the
Divine in itself is infinite, and the infinite cannot be conjoined
with finites, thus not with the angels in the heavens, except
by the putting on of some finite, and thus by accommodating it
to reception. The Divine Good itself also is in itself a flame of
infinite ardour, that is, of love ; a flame which no angel in
heaven could endure, for he would be consumed as a man in
the flame of the sun if it were to glance upon him without the
intermediate tempering ; the light also from the flame of the
Divine Love, which light is the Divine Truth, would blind
all in heaven, if it flowed uninterruptedly from its own fiery
splendour : from these considerations it ma}^ appear, what the
difference is between the Divine Good and the Divine Truth
above the heavens, and the Divine Good and the Divine Truth
in the heavens, which are here treated of.

8761. And Jehovah called unto him from the mountain, signi-
fies the union of the Divine Good in heaven with the Divine
Truth there, as appears from the signification of ccdling to him

VOL. X. u 305

8762.] EXODUS.

or calling any one to Himself, when it is said of the Divine, as
denoting conjunction, in this case union, because it is said of the
Divine Good with the Divine Truth, which become a one by
conjunction : to call any one to Himself denotes conjunction,
and also presence (see nos. 6047, 6177, 7390, 7451, 7721). It is
the Divine Good with which there was conjunction, because it
is said Jehovah (on which subject see just above, no, 8760) ; and
from the signification of a moiintain, as denoting the Divine
Good in heaven (see just above, no. 8758); in the present
instance it denotes heaven, for it is the same whether we speak
of the Divine Good in heaven, or of heaven, because heaven
exists from it. The case herein is like that of all things ab-
stracted from their subjects, which, when spoken of, lead still
to the perception of the subjects in which they are ; as when
the truth of faith or the good of charity is spoken of, the
man of the Church is meant in whom it is : it is more so in
heaven, for there the Divine Good, united with the Divine
Truth, is all in all, thus the life or soul of heaven.

8762. Thus shalt thotc say to the house of Jacob, and tell the
sons of Israel. That this signifies the salvation of those "udio
are of the external and internal spiritual Church, appears from
the signification of saying and telling, as denoting salvation, for
the things which are now said and told by Jehovah through
Moses, involve salvation ; and from the signification of the
house of Jacob and the sons of Israel, as denoting the external
and internal Church (see nos. 3305, 4286). The quality of the
external and the internal Church has been told in several
passages before, namely, that the external of the Ancient
Church was all that "wdiich represented the internal, and its
internal was that which was represented by externals ; as for
example, those who placed Divine worship in sacrifices, and in
the rites and statutes which represented the spiritual and
celestial things of the Lord's kingdom, were in externals ; but
those who placed Divine worship at the same time in the celestial
and spiritual things which M'ere represented, were in internals:
the case is the same at this day ; those who place Divine
worship in resorting frequently to places of worship, hearing
sermons, and partaking of the Holy Supper, and who do these
things with devotion, without thinking any further concerning
them than that they ought to be done because they are appointed
and commanded, — such are of the external Church ; but those
who at the same time believe that such things must be done,
yet that still the esential of worship is the life of faith, that
is, charity towards the neighbour and love to the Lord, —
such are of the internal Church : consequently also those are
of the external Church who do good to their neighbour and
worship the Lord merely from faithful obedience ; but those
are of the internal Church who do good to their neighbour
306

CHAPTER XIX. 3, 4 [8763, 8764.

and worship the Lord from love ; and so in all other cases.
Nevertheless with every one who is of the Church, there ought 2
to be both an external and an internal, if there is not both he
has no spiritual life ; for the internal is as the soul, and the
external as a body to the soul. Those who are of the external
Church are clearly in its externals, but obscurely in its in-
ternals ; whereas those who are of the internal Church are
clearly in internals and obscurely in externals ; but those who
are in externals and not at the same time in internals, are not
of the Church : all those are in both who are in the good of
life according to the doctrines of their Church ; but those are in
externals without internals, who are in worship and not at the
same time in the good of life according to the doctrines of the
Church. There are few who know this. That there are few who
know this, is because they place the whole of worship, and hence
the whole of salvation, in faith, and nothing in charity ; hence
all those who think about eternal salvation place it in a life of
piety, and not at all in a life of charity (see nos. 8252-8257).

8763. Verse 4. Ye have seen what I have done to the Egyp-
tians, signifies the remenrbrance of all that befell the wicked
who infested them, as appears from the signification of ye have
seen, as denoting remembrance ; and from the representation
of the Eriyptians, as denoting the wicked who infested (see nos.
7097, 7107, 7110, 7126, 7142, 7317) : hence it is evident, that
Ye have seen v:hat I have done to the Egyptians, signifies the
remembrance of all that befell those who infested.

8764. And I have home you on the vnngs of eagles. This
signifies, and that thus they were raised by truths to heavenly
light, as appears from the signification of hearing any one on
the wings of eagles, as denoting to be raised on high even into
lieaA^enly light, for hearing signifies to be raised, wings spiritual
truths, and an eagle the rational part as to truth ; an eagle
denotes this (see no. 3901), because eagles fly on high : for the
ancients by the visible heaven understood the angelic heaven ;
the simple also believed that the angels dwelt there ; also
that on high, as being nearer to the sun and stars, there was
heavenly light itself; hence, to he home on the wings of eagles
denotes [to be borne] on high into that light. Elevation
thither is by means of the truths of faith, because it is the truth
of faith that raises man even to heaven, where its good is.
The rational as to truth is denoted by an eagle, because a man's
rational part is his heaven, and the natural is respectively as
his earth, the former constituting the internal, and the latter
the external man. The reason why wings denote spiritual 2
truths is, because birds in general signil'y intellectual things
and thoughts (nos. 40, 745, 776, 3219, 5149, 7441) ; hence
wings denote spiritual truths, because everything intellectual is
from them ; what is intellectual from falsities, however discern-

307

8764.] EXODUS.

ing and acute it may appear, is not intellectual, for the under-
standing sees from the light of heaven, which is spiritual truth,
that is, the truth of faith ; so that where there is no truth of
faith, there is no light, but thick darkness, and the intellectual
part in thick darkness is no intellectual part. Wings also
denote the powers of spiritual truth from its good ; for the
wings of birds are like the hands and arms of men, and a7'ms
and hands signify powers (see nos. 878, 3387, 4931-4937, 5327,
5328,5544,6292, 6947,7518, 7673,8050, 8153,8281,8305);
power is of spiritual truth from good (see nos. 3563, 4932,

3 5623, 6344, 6423). Wings denote spiritual truths or the
truths of faith, which have power from good, as is evident from
other passages in the Word ; therefore when wings are attributed
to the Divine, they signify the Divine Truth which is omni-
potent, as where they are attributed to the cherubim, which
signify the Lord's Providence ; as in Ezekiel : " £ach chcruh had
four faces, and, each had four wi7igs : their toings were straight,
the one toivarcls the other : each had wings covering their bodies.
I heard the sound of the wings as the sound of great waters, as
the voice of Shaddai : when they went, [/ hcard'\ the noise of a
tumidt as the noise of a camp ; lohen they stood they let dovjn their
luings. I heard the noise of their wings touching each other, and
the noise of the wheels near them. The noise of the wheels of the
cheruhim loas heard even to the outer court, as the voice of the God
Shaddai. The likeness of a man's Jmnd was under their wings "

4 (i. 6, 23, 24 ; iii. 13 ; x. 5, 21). Wings here denote Truth Divine,
as is manifest from all the particulars of the description, both
from the wings being straight, the one towards the other, and
also from their covering their bodies, likewise from their sound
being heard as the sound of great waters, as the noise of wheels,
and as the voice of Shaddai, and also from the likeness of a
man's hands being under their wings. The wings being
straight, the one towards the other, represented the consociation
of all things in the Divine ; their covering their bodies signi-
fied that the Divine Truth M'as a covering to the Divine Good
from which it proceeds ; for the Divine (jood is a flame, and
the Divine Truth is light from it, which encompasses and
thereby covers it ; the flame itself does not appear in heaven,
but only the light in which it is, and which is thus perceived
as heat, which is love : tJi^ sound being heard as the sound of
great waters, signifies the quality of the Divine Truth in
heaven ; in like manner its voice as the noise of ivhcels, and as
the voice of Shaddai, for sound and a voice are ascribed to
Divine Truth ; it is therefore said the voice of great waters,
because waters denote truths (nos. 2702, 3058, 3424, 4976,
5668, 8137, 8138, 8568) ; also the noise of wheels, because
wheels denote the truths of doctrinals by reason of chariots
denoting the doctrines of truth (nos. 5321, 6945, 8146, 8148,

308

CHAPTEE XIX. 4. ' [8764.

8215) ; also the voice of the God Shaddai, because the God
Shaddai denotes truth chiding in temptations and afterwards
comforting (nos. 1992, 4572, 5628) ; the likeness of a man's
hands under the ivings, signifies the omnipotence which
Divine Truth possesses, because hands denote power, and in the
highest sense omnipotence, when they are ascribed to the Lord.
From these considerations there may appear what was repre- 5
sented by the wings of the cherubim that ivere over the inlace of
atonement, which was over the arJc of the covenant, and by their
Icing spread forth upwards, and covering the place of atonement
(Exod. XXV. 20) ; also what the cherubim represented on the
curtains of the tabernacle, and on the vail ; and also in the
temple of Solomon : in like manner, what they represented
around the new house spoken of in Ezekiel (xli. 18-20) ; also
wliat is signified by the four animals about the throne, each of
which had for itself six ivings round about (Apoc. iv. 8) ; and
what by the seraphim standing about the throne, each of which
had six wings (Isa. vi. 1, 2). In the internal sense tvings denote 6
spiritual truths or the truths of faith, as appears from Ezekiel :
" Thus said the Lord Jchovih, A great eagle, tuith great ivings, and
long ijinions, full of feathers, which had needle-work, came upon
Lebanon, and took a small branch of a cedar, and brought it into
a land of trading : then he took of the seed of the land, and set
it in the field of a sower ; he took it to great luaters, it grew and
became a fruitful vine. And there was another eagle, with great
wings and fall of feathers, to ivhich, behold ! the vine inclined, its
roots, and sent out its shoots to it, in a good field, by many waters :
it was planted to make a branch, and to bear fruit, that it might
be a vine of eminence " (xvii. 1-8) ; this is a prophetic description
of the establishment of a spiritual Church by the Lord ; the
eagle there denotes faitli ; its great ivings and long pinions
denote the truths of faith ; ncecllc-work denotes the scientific;
growth from it is described by the small branch of a cedar from
Lebanon, by a land of trading, the seed of the land in the field of a
sower, and great waters ; the Church itself therefrom is the vine ;
a vine denoting the spiritual Church (see nos. 1069, 5113);
it also denotes the external Church (see no. 6375) ; but the
vine of eminence, which was connected with the other eagle,
denotes the internal Church (see no. 6376), the external of the
Church being described by the one eagle, and its internal by
the other ; afterwards the prophet describes in the same
chapter how that Church established among the ancients was
perverted among the Jews. Wings likewise signify the truth 7
of faith, in David : " Lf ye shall lie among the orders, the ivings
of a dove covered with silver, and her pinions ivith yelloiv gold "
(Psalm Ixviii. 13) ; the ivings of a dove denote the truths of
faith, a dove denoting faith (see no. 870) ; they are said to be
overlaid with silver, because silver denotes truth from good (nos.

309

8765.] . EXODUS.

8 1551, 2954, 5658, 6914, 6917, 7999). That wings denote Truth
Divine also appears from the following passages ; in Isaiah :
" They that wait on Jehovah are reneived in strength ; they ascend
on the wing as eagles " (xl. 31). In David : " God rode upon a
clierub, and did Jly : He was carried iqjon the ivings of the wind "
(Psalm xviii. 11 ; civ. 3) ; treating here of the Divine Truth
and its power. Again : "Jehovah will cover thee under His wing,
and under His icings thou shalt trust ; truth is a shield and
huclder " (Psalm xci. 4) : to be covered with the wing of Jehovah,
and to trust under His wings, denotes the protection and con-
fidence of faith ; in like manner, " to be hidden under the shadow
of God's wings " (Psalm xvii. 8) ; " to trust in the shadoiv of His
ivings " (Psalm xxxvi. 7 ; Ivii. 1 ; Ixi. 4) ; " to sing hi the shadow

9 of His wings' (Psalm Ixiii. 7). As most expressions have
also an opposite sense, so likewise have ivings, in which sense
they signify falsities, as in John : " Out of the smoke of thejnt of
the abyss went forth locusts : and the noise of their wings was
like the noise of many horses running to war" (Apoc. ix. 3, 9) ;
here wings denote falsities combating against truth, for a locust
denotes falsity in extremes (no. 7643).

8765. And have brought you unto Myself, signifies thus
to the good of love which is in heaven. This appears from
the consideration that Jehovah, who says that they were
brought to Himself, is the Divine Good of the Divine Love
(see nos. 2586, 2769, 2807, 2822, 3921, 4402, 7010, 7268, 7873,
8301, 8760), in this case in heaven (see no. 8761). How these
agree with what immediately precedes is evident, for in that,
I have borne you on the wings of eagles, signifies that they were
raised by truths to heavenly light, and these words, / ho.ve
brought you to Myself, signifies to the Divine Good of love in
heaven, since by the truths of faith a man is led to good, thus
into heaven, and to the Lord there ; for a man is not in heaven,
and with the Lord, until he is in good, that is, in the affection
2 of charity. Those who place salvation in faith alone, and not
at the same time in the life of faith, that is, in the life of
charity, believe that any one can come into heaven and to the
Lord, however he may have lived ; for they do not know what
the life of man is, and because they do not know this they
suppose that life is nothing ; wherefore if they are asked
whether a wicked person can be among the good, they say that
he can, through God's mercy, because it is a work of omni-
potence ; yea, if they are asked whether a devil can become
an angel of heaven, they answer in the affirmative, if he be
willing only to receive faith, and they have no doubt about his
power to receive it. But if they are told that evil cannot be
turned into good, thus that hell cannot be turned into heaven
with a man ; and that it is impossible, because contrary to
order, and therefore to Truth Divine, thus to God Himself, who
310

. CHAPTER XIX. 5. [87GG-87G8.

is order, to this they reply that such things are reasonings
about salvation, for which they do not care ; from these and
very numberless other considerations it may appear what blind-
ness concerning salvation and eternal life the doctrine of faith
alone induces.

8766. Yerse 5. And now if hearing ye will hear My voice,
signifies the reception of truth, as appears from the signification
of hearing, as denoting obedience (see nos. 2542, 3869, 4652-
4660) ; and because it denotes obedience, it also denotes re-
ception (see nos. 5471, 5475, 7216) ; and from the significa-
tion of the voice of Jehovah, as denoting the Word, thus Truth
Divine (see nos. 219, 220, 6971, 7573).

8767. And will keep My covenant. This signifies a life in
good, and conjunction therefrom, as appears from the significa-
tion of keeping the covenant, as denoting to live according to the
Commandments, thus in good, and thereby to be conjoined to
the Lord. Keeping the covena7it denotes to live according to
the Commandments, thus in good, and thereby to be conjoined
to the Lord, because the articles of the covenant were all the
things which were commanded, which were called testimonies,
judgments, laws, and statutes, and specifically the Ten Com-
mandments ; the latter and the former were also called a
covenant, because it was established thereby. To keep those
things denotes to live according to them, as is evident from the
signification of keeping in the Word, for frequent mention is
there made of hearing the Commandments and keeping them,
and to hear signifies to receive them by faith, and to keep to
receive them by life, that is, to live according to them. Keep-
ing the covenant denotes also to be conjoined, because a covenant
in the universal sense signifies conjvmction (see nos. 665, 666,
1023, 1038, 1864, 1996, 2003, 2021, 6804) ; and this arises
from the circumstance that whoever lives according to the
Commandments is conjoined to the Lord ; for they teach life
and also give life, and thereby open the way to heaven, and
the sight to the Lord.

8768. Then ye shall he unto Me a pccidiar treasure above all
people. That this signifies that in such case the Divine Truth
will be with them more than others, appears from the significa-
tion of being a p)ccidiar treasure of Jehovah or the Lord, as de-
noting to be the Lord's, for a pecaliar treasure denotes property
and thus possession ; it denotes those with whom the Word is,
because those who have the Word, that is, where the Church
exists, are said to belong to the Lord more than others : they
are called the Lord's, as appears from His words in John (i. 11 ;
X. 2-4). It is those who are of the Church, thus who have the
Word, Avho are called a peculiar treasure, as appeal's from
David .• " Jah hath chosen Jacob for Himself and Israel for His
pectdiar treasure " (Psalm cxxxv. 4) ; Jacob and Israel evidently

311

8769, 8770.] EXODUS.

denote those who belong to the Church, and who have the
Word. In like manner in Moses : " Thou art a holy ijeople to
Jehovah thy God; Jehovah thy God hath chosen thee to he a
'peculiar people unto Him out of all the peoples that are on the
2 faces of the earth" (Deut. vii. 6 ; xiv. 2). Tlie reason why those
who have the Word are a peculiar treasure and property above
others is, because they know the truths and goods of faith, and
consequently can live the life of heaven, and thereby be
conjoined with the Lord, more than others : for the good which
makes heaven with man, takes its quality from the truths of
faith ; thus good becomes more heavenly or more Divine with
those who have genuine truths from the Word, supposing they
are kept, that is, supposing the life is according to them : that
it is so, appears from Moses : " Thou hast testified to-day that
Jehovah is thy God, in whose ways thoio shall go, and shall keep
His statutes, and His Commandments, and His judgments, and
shall ol)ey His voice. And Jehovah testifieth to thee to-day, that
thou art His peculiar people, as He spake to thee, and that thoio
keep all His Commandments" (Deut. xxvi. 17, 18).

8769. For all the earth is Aline, signifies tliat the Lord has all
power in heaven and on earth, as appears from the signification
of the earth, as denoting in the internal sense the Lord's king-
dom on earth and also in heaven (see nos. 1413, 1607, 4447).
The Lord has that power, because He is meant by Jehovah in
the Word (see nos. 1343, 1736, 2921, 3035, 5663, 6281, 6303) ;
the Lord has all power in heaven and in earth, as He Himself
teaches in Matthew (xxviii. 16, 18 ; see also no. 8331).

8770. Verse 6. And ye shall he unto Me a kingdom of priests.
That this signifies that then the good of truth shall be with
them, as appears from the signification of a kingdom of priests,
as here denoting spiritual good, which is the good of truth,
that is, the good into which the man of the spiritual Church is
introduced by means of truth ; a kingdom of p)riests signifies
this good, because this is said to the house of Jacob and the
sons of Israel, who represent the spiritual Church, external and
internal ; the house of Jacob the external Church, and the sons
of Israel the internal (no. 8762) ; a kingdom also signifies truth
(nos. 1672, 2547, 4691); and priests good; for the Lord's
priestly office, which was represented by the priests, signifies
Divine Good, and His kingly function, which was represented
by kings, signifies Divine Truth (nos. 1728, 2015, 3670, 6148).

2 In the representative Church among the posterity of Jacob,
there was first a kingdom of judges, afterwards a kingdom of
priests, and lastly a kingdom of kings : and the kingdom of
judges represented the Divine Truth from the Divine Good ;
the kingdom of priests, however, who were also judges, repre-
sented the Divine Good from which Divine Truth comes ; and
the kingdom of kings represented the Divine Truth without
312

CHAPTER XIX. 6. [8771, 8772.

the Divine Good ; but when something of the priesthood was
added to the kingly office, then the kings also represented the
Divine Truth, in which there was so much of good as there
w^as of the priesthood added to the kingly office. All these 3
things were instituted in the Jewish Church, that they might
represent the states of heaven ; for in heaven there are two
kingdoms, one of which is called the celestial, and the other the
spiritual kingdom ; the celestial kingdom is what is called the
Lord's priestly office, and the spiritual is what is called His regal
one ; in the latter the Divine Truth reigns, in the former the
Divine Good : and as the representative of the celestial king-
dom began to perish when they desired a king, therefore,
that a representative of the Lord's kingdom in the heavens
might still be continued, the Jews were then separated from
the Israelites, and the Jewish kingdom represented the Lord's
celestial kingdom, and the Israelitish His spiritual kingdom.
Those who are acquainted with these things may know why 4
the forms of government among the posterity of Jacob were
successively changed ; also why, when they asked a king,
Samuel said to them from Jehovah, that by so doing they
rejected Jehovah from reigning over them (1 Sam. viii. 7) ;
and that he then declared to them the right of a king (ver. 11
et seq.), by which is described Divine Truth without Good ;
those who are acquainted with the things above mentioned,
may know too why something of the priestly office w"as granted
to David ; and also why after the time of Solomon the kingdom
was divided into two, — the Jewish kingdom and the Israelitish
(concerning the two kingdoms in heaven, see nos. 3635, 3883-
3896, 4112, 4137, 4138).

8771. And a holy nation, signifies thus a spiritual king-
dom. This appears from the signification of a nation, as de-
noting those who are in good (see nos. 1259, 1260, 1416, 1849,
6005) ; and from the signification of holy, as being predicated
of the truth which is of good (see nos. 6788, 7499,^8127, 8302,
8330) ; hence a holy nation denotes the good from which truth
comes. A kingdom of 2JTiests and a holy nation are spoken of,
and both signify the spiritual kingdom, but with a difference ;
a Icingdoni of 'priests signifies those who are in good from truth,
but a holy nation signifies those who are in good and thence in
truth : those who are in good from truth, look through truths
upwards to the Lord ; but those who are in good and thence in
truth, are in the Lord, and from Him look at truths : [these two
states] succeed each other also with those who are regenerating,
and in whom the Lord is implanting the spiritual kingdom,
that is, the life of heaven ; for they are introduced by truth
into good, thus into heaven, for heaven is good, and when they
are in heaven, they there and thence look at truths.

8772. These are the vjords ivhich thou shalt sjpeak to the sons of

313

8773.] EXODUS.

Israel. That this signifies influx to receive truths in good, as
appears from the signification of sjjeaJciyig, when from the
Divine, as denoting influx, see nos. 2951, 5481, 5743, 5797,
6152, 6291, 8128, 8660 ; it denotes to receive truths in good,
because it is said of the sons of Israel, who signify the spiritual
Church, which is with those who are in the good wherein are
truths. We will briefly explain how the case is with the good
which contains trutlis. Whoever knows how good is formed
from truths, knows the veriest arcana of heaven, for he knows
the arcana of the formation of a man anew, that is, how heaven
or the Lord's kingdom is formed with him. All Christian or
spiritual good contains the truths of faith, for the quality of
that good is from them ; the good which has not its quality
from the truths of faith, is not Christian but natural good,
which does not confer eternal life ; the reason is, because
natural good contains only natural life, which is not unlike
that of the beasts, for they also are in good when they are
tame ; but beasts cannot receive spiritual life : it is evident,
therefore, that spiritual life can only be acquired by means of

2 the truths of faith. This spiritual life is first acquired by
knowing the truths of faith, afterwards by acknowledging
them, and at length by believing them ; when they are only
known, they are as it were in the door-way, when they are
acknowledged they are in the outer court, but when they are
believed they are in the bed-chamber, thus they successively
pass from the exteriors towards the interiors. In the interior
man is the good which continually flows in from the Lord, and
there conjoins itself with truths, and causes them to become
faith, and then charity ; this good attracts truths to itself, for it
desires them, that by their means it may acquire a quality, and

3 thereby exist. When, therefore, those truths are conjoined to
good, the man is regenerated ; for then he no longer looks from
truths at what is to be believed and done, but from good,
because he is imbued with truths, and has them in himself,
and does not care about truths from any other source but
what he can see from his own good ; and he sees continually
more and more, for they are produced thence as offsprings from
their parents ; these offsprings are from that marriage of good
and truth, which is called the heavenly marriage ; the truths
which are thence produced contain good, because they are born
from it : these successively enter good, and enlarge and perfect
it, and this to eternity. From these considerations it appears
how the case is with the two states of the man who is regenerat-
ing (concerning which see above, nos. 7992, 8643, 8648, 8658,
8685, 8690, 8701 ; also nos. 8516, 8539, 8722).

8773. Verse 7. And Moses came, and called the ciders of the
^people. This signifies the choice of those who are primarily in
the understanding of truth, as appears from the signification
314

CHAPTER XIX. 7, 8. [8774-8778.

of calling to himself, as denoting choice ; and from the signi-
fication of the elders of the people, as denoting those who are
primarily in the understanding of truth, and, in tlie sense ab-
stracted from person, primary truths (see nos. G524, 6525,
6890, 8578, 8585). Those who are in tlie good not yet formed by
trutlis (which is treated of in this chapter), are first formed of
the Lord by means of primary, that is, general truths, in and
from which are the rest. The primary truths are : There is
one God ; the Lord was born a man in order to save mankind ;
there is a heaven and there is a hell ; those come into heaven
who have lived well, and into hell who have lived wickedly ;
love to God and love towards the neighbour are the Command-
ments on which the rest hang, and that love can only be given
by means of faith. These and the like are the primary truths
w^hich are first insinuated by the Lord into the good of the
man who is regenerating ; when these are insinuated, and
have become truths of good, then the rest are insinuated, and,
in those general or primary truths, and under them, are
arranged in order according to a heavenly form, and thus by
degrees cause the life of heaven to be in the man, and make
him as it were a heaven in miniature ; that is, they cause all
things of his understanding and will to be in consociation with
the goods and truths of the angels, and thus to be with them.

8774. And set hcfore them all those ivords, signifies a proposi-
tion together with influx, as appears from the signification of
setting ivords hefore them, as denoting a proposition ; it denotes
with influx, because speaking, when from the Divine, signifies
inflnx (as above, no. 8772).

8775. Which Jehovah commanded him, signifies from the
Divine, as appears without explanation.

8776. Verse 8. And all the people ansioered, signifies recep-
tion, as appears from the signification of ansiuermg, as denoting
reception, when speaking ivords denotes influx (no. 8772) ; to
answer also in other places denotes reception (see nos. 2941,
2957), for it is the reciprocal of influx (see nos. 2919, 4096,
8340).

8777. And said. All that Jehovah hath spoken ive will do,
signifies according to influx from the Divine, as appears from
the signification of doing as Jehovah hath spoken, as denoting
according to influx from the Divine, for speaking signifies influx
(no. 8772), and Jehovah the Divine.

8778. And Moses conveyed the words of the people to Jehovah.
This signifies correspondence and conjunction, as appears from
the signification of conveying words to Jehovah, as denoting
correspondence and conjunction from it; for it here treats of the
covenant which was to be established with the people ; and as
covenants are established by consent on both sides, therefore
accordingly in this case Jehovah proposes and the people answer

315

8779, 8780.] EXODUS.

through Moses, who represents truth from the Divine con-
joined with Truth Divine in heaven (no. 8760), which serves
as a medium ; but the covenant is established with a man only
by his reception of the influx of truth from the Divine, and
then by correspondence ; for when higher things flow into
2 lower they are so received. The nature of correspondence and
reception thereby may appear from what has been shewn at
the close of many chapters about the correspondence of all
things in man, with those which are in heaven ; and also that
all conjunction of natural things with spiritual, and in general
of lower with higher, is effected by it ; for there is no corre-
spondence unless the lower things by subordination are subject
to the higher, and when they are subject, the higher act in the
lower precisely as a cause in its effect. From these considera-
tions it may appear how the case is with the reciprocal of man
when the Divine flows in, and the conjunction, which is here
described in the sense of the letter by the manner in which
covenants are established, — that Jehovah speaks by a mes-
senger to the people, and he bears back the answer to Jehovah ;
for thus a man may apprehend conjunction with the Divine.

8779. Verse 9. A^id Jehovah said unto Hoses, Behold I come
unto thee in a thick cloud, to the intent that the 'people may hear
when I speah with thee, and may also helieve in thee for ever ;
and Moses told the words of the people unto Jehovah.

And Jehovah said unto Moses, signifies the influx of the Divine
by truth from the Divine concerning revelation. Behold I come
unto thee in a thick cloud, signifies that it shall be done in a
most natural form. To the intent that the people may hear when
I speak with thee, signifies that those who are of the spiritual
Church may apprehend Divine things. And may also helieve in
thee for ever, signifies that there may be a permanent faith of
truth. And Moses told the ivords of the people to Jehovah, signi-
fies correspondence and conjunction.

8780. And Jehovah said unto 3Ioses. That this signifies the
influx of the Divine by truth from the Divine concerning
revelation, appears from the signification of saying, when it
treats of revelation from the Divine, as denoting influx ; saying
in other passages also denotes influx (see nos. 5743, 7291, 7381,
8221, 8262, 8^^660); it is evident that Jehovah is the Divine
from whom revelation conies ; and that Moses denotes truth
from the Divine, by which it is made (nos. 6771, 6827, 7014) ;
it denotes influx concerning revelation, as appears from what
follows, namely, that Jehovah would come to them in a thick
cloud, to the intent that the peop)le may hear ivhen I speak ivith
thee, and also may helieve in thee for ever: these words signify

2 revelation, and its quality. Kevelation here, in the internal
sense, does not mean such a revelation as was made to the
Israelitish people from Mount Sinai, when the Lord spoke in
316

CHAPTER XIX. 9. [8781.

an audible voice, and the people around heard ; but it means
a revelation which is not made audibly, but inwardly in man :
this revelation is made by enlightenment of the internal sight,
which is the understanding, when a man, who is in the affec-
tion of truth from good, reads the Word ; such enlightenment
is then made by the light of heaven, which is from the Lord
as the sun there ; that light enlightens the understanding just
as the light from the sun of tlie world does the external sight
of the eye ; when the understanding is enlightened by that
Divine light, it then perceives what is true to be true, it
inwardly acknowledges it, and as it were sees it ; such is the
revelation of those who are in the affection of truth from good,
when they read the Word : but those who are in the affection 3
of truth from evil, that is, who desire to know truths merely
for the sake of honour, gain, reputation, and the like, do not
see them, but see only such things as confirm the doctrinals of
their Church, whether they be true or false ; the light which
then enlightens them, is not the Divine light from heaven, but
sensual light, like that of the infernals, which, at the presence
of heavenly light, becomes mere gross darkness ; for when the
latter read the Word, they are altogether blind to the truth
which does not harmonize with their doctrinal. As for ex-
ample, those who place salvation in faith alone, when they read
the Word, do not at all attend to what is there said concerning
love and charity, yea, they do not even see them, for they fall
into the shade of the sight, as things which are quite on one
side or at the back ; just as the Jewish nation, which prefers
itself above all other nations in the world, does not see that it
is the Lord who is meant in the prophets, however plainly this
is said : the reason of this is, because they see only what is 4
confirmatory of their own doctrinal concerning the Messiah,
that He should come as a great Hero, should do greater
miracles than Moses, and should introduce them into the land
of Canaan, when they were all to go with great pomp, hearing
the supplications of the gentiles, who would lay hold of the
skirts of their garments, to accompany them : as these things
are part of their doctrinal, they do not see anything concern-
ing the Lord, which is as thick darkness to them. It is thus
with respect to all other errors. Hence it may appear how the
case is with the revelation of truth from the Word.

8781. Behold I come unto thee m a thick cloud. This signi-
fies that it shall be done in a most natural form, as appears
from the signification of coming unto thee, when it is said by
Jehovah to Moses, who represents truth from the Divine, which
is of the spiritual Church (no. 8760), as denoting revelation ;
and from the signification of a thick cloud, as denoting in a
most natural form, like the Word of the Old Testament in the
letter (see Preface to Genesis xviii., and nos. 4060, 4391, 5922,

317

8782, 8783.] EXODUS.

6343 at the end, 6752, 8106, 8443) ; thickness denotes what is
obscure, such as the thought of a man is from merely sensual
light, that is, what is most natural ; of this quality were the
thoughts of the posterity of Jacob at that time, and also the
Jews at the present day, concerning the Divine, which can
only appear to any one according to the state of his life and
the perception thence ; thus heavenly light like the thickness
of a cloud to those who are in the love of self and the world,
which the Jewish nation was more than others. The Word in
the letter, especially the prophetic part, is no other in respect
to its internal sense ; in its internal sense there is light, com-
jDaratively such as the light of the sun above the clouds, which
in the Word is called glory ; wherefore also it is said in the
Word, that Jehovah is carried upon the clouds, rides upon
them, flies upon them, has his guest-chamber upon them, that
the Lord will come in the clouds of heaven, and many other
similar expressions, which would never have been said of
Jehovah, that is, of the Lord, unless they had signified the
light of truth in which He is in heaven, and a cloud the
shade of truth, in which those are who are beneath it.

8782. To the intent that the people may hear when I speak
with thee, signifies that those who are of the spiritual Church
may apprehend Divine things. This appears from the significa-
tion of hearing, as denoting to perceive (see no. 5017), thus to
apprehend ; from the representation of the sons of Israel, who
are here the people, as denoting those who are of the spiritual
Church (see frequently above) ; and from the signification of
whc7i I speak, as denoting Divine Truths, for the voice of
Jehovah is Divine Truth ^os- 219, 220, 3563, 6971); so also
the speech.

8783. And may also believe in thee for ever. That this signi-
fies that there may be a permanent faith of truth, appears
from the representation of Moses, as denoting truth from the
Divine (see nos. 6771, 6827, 7014) ; from the signification of
helieving, as denoting faith : and from the signification of for
ever, as denoting what shall be permanent. With this the case
is thus : Divine Truth is not received by any one, unless it be
accommodated to his apprehension, consequently unless it
appear in a natural form and kind ; for human minds at first
apprehend none but earthly and worldly things, and not at
all spiritual and celestial things ; wherefore if spiritual and
celestial things were openly exhibited, they would be rejected
as of no value, according to the Lord's words in John :"//'/
have told you earthly things and ye believe not, hmv if I should
tell you sufer-celestial things?" (iii. 12). This was particularly
the case with those who lived before the Lord's Coming, who
were at length in such blindness, that they knew nothing, be-
cause they were unwilling to know anything, about the life after

318

CHAPTER XIX. 10-13. [8784, 8785.

death, the internal man, chanty and faith, and anything
heavenly, which they rejected, because they held them in aver-
sion ; for those who have for their end and ainiearthly and worldly
things, that is, who love them above all things, hold spiritual
things ill aversion, and almost abhor their very name. The
case is nearly the same at this day ; the learned of the world
indeed believe that they would receive the Word more favour-
ably, if heavenly things were openly exhibited, and if it were
not written in such a simple style ; but they are very much
deceived ; they would then have rejected it more than the
simple, and would have seen no light therein, but utter dark-
ness ; for human learning induces this darkness with those
who trust to their own intelligence, and on that account extol
themselves above others. Such things are hidden from the wise,
and revealed to children, that is, to the simple, as the Lord
teaches in Matthew (xi. 25, 2G ; and Luke x. 21): it also ap-
pears clearly from the consideration, that atheists and believers
ill nature, as they are called, are such as are learned ; this the
world knows, and they themselves know it.

8784. A7id Moses told the tvords of the people to Jehovah,
signifies correspondence and conjunction, as appears from what
was explained above (no. 8778), where similar words occur.

8785. Verses 10-13. And Jehovah said ttnto Moses, Go unto
the peopile, and sanctify them to-day and to-morroiv, and let them
vxish their garments. And they shall he 'prepared for the third
day ; for on the third day Jehovah will come doicn in the sight
of all the people upon Mount Sinai. And thou shall set hound-
aries to the people round about, saying, Take heed to yourselves
lest ye come tip into the mountain, and touch the border thereof ;
every one that toucheth the mountain dying he shall die. A hand
shall not touch it; for he shall surely he stoned, or shcdl he slain
with darts ; vjhether heast or man, he shall not live : when they
hear the trumpet they shall go up into the mountain.

And Jehovah said tmto Moses, signifies revelation concerning
preparation. Go tmto thep^eople, signifies conjunction. Sanctify
them to-day and. to-morrow, signifies a veiling of the interiors,
so that they may appear in the holiness of faith now and after-
wards. And let them wash their garments, signifies the purifi-
cation of truths. Aiid they shall he prepared for the third day,
signifies thus a full preparation. For on the third day, signifies
since in the end when they are prepared to receive. Jehovah
will come down in the sight of cdl the people, signifies the Lord's
Coming, and enlightenment then. Up07i Mount Sinai, signifies
into the good in which truth is to be implanted. And thou
shall set houndaries to the people round about, signifies extension
into heaven no further than to the spiritual spheres of good.
Saying, Take heed to yourselves lest ye come up into the mountain,
signifies no extension at all to the celestial societies which are in

319

8786-8788.] EXODUS.

the love of good. And touch the horder thereof, signifies not even
to intermediates. Every one that toucheth the mountain dying
he shall die, signifies that whoever of the spiritual Church
intrudes himself into the celestial societies, shall perish. A hand
shall not touch it, signifies that those who by any self-confidence
intrude themselves. For he shall siirely he stoned, signifies that
thus the truths of faith which they have would perish. Or shall
he slain loith darts, signifies that spiritual good too would perish.
Whether heast or man, he shall not live, signifies that good and
truth shall lose their spiritual life. When they hear the trumpet,
signifies those who have a general perception of celestial [good].
They shall go up into the mountai7i, signifies extension even to
the celestial societies.

8786. Verse 10. And Jehovah said unto Moses, signifies
revelation concerning preparation, as appears from the significa-
tion of saying, when it is said by Jehovah, as denoting revela-
tion from the Divine. That it denotes revelation concerning
preparation, is plain from what follows, where it treats of the
manner in which they were to be prepared to receive truth from
the Divine.

8787. Go unto the people, signifies conjunction, as appears
from the representation of Moses on this occasion, as denoting
truth from the Divine, which is beneath heaven (see above, no.
8760) ; and from the representation of the sons of Israel, who are
here the people to whom he was to go, as denoting those who
are of the spiritual Church (see frequently above) : going to the
people, when it is said by Jehovah, denotes conjunction, because
truth from the Divine, which Moses represents, is a medium of
the Divine with those who are of the Church ; for in order that
conjunction may be effected, which is here represented by the
covenant between Jehovah and the people, there must be medi-
ation ; therefore also Moses represents truth from the Divine
beneath heaven conjoined with Truth Divine in heaven (no.
8760), and this for the sake of mediation.

8788. And sanctify them to-day and to-morroiv. This signi-
fies a veiling of the interiors so that they may appear in the
holiness of faith now and afterwards, as appears from the
signification of sanctifying, as denoting to arrange so that they
may appear in holiness as to the external ; and as this is
effected by a veiling of the interiors, therefore this is also meant
by sanctifying; to-day and to-morrow evidently denote now
and afterwards. How this is shall be briefly told. The Church
instituted among the Jews w^as, as to them, not a Church, but
only the representative of a Church ; for to constitute a Church,
the man of the Church must have faith in the Lord, and also
love to Him, and love towards the neighbour ; these con-
stitute the Church ; but they were not possessed by the
people who were called Jacob, who did not acknowledge the

320

CHAPTEE XIX. 10, 11. [8789-8791.

Lord, and were unwilling to hear of faith in Him, still less of
love towards Him, or even towards the neighbour ; for they
were in self-love and the love of the world, which loves are
altogether opposite to love to the Lord and love towards the
neighbour; such was the love inrooted in that people from
their first parents ; consequently with that people no Church
could be established, but only the things of the Church repre-
sented. The Church is represented, when man places worship
in externals, but such as correspond to heavenly things ; in
this case internals are represented by means of externals, and
the internals are seen in heaven, with which conjunction is
thereby effected : in order, therefore, that the Israelitish people
might be representative, when their interiors were without the
faith and love of heaven, and were even full of self-love and
the love of the world, their interiors were veiled, so that the
externals might communicate with spirits, and by them with
angels, apart from the internals ; wherefore unless the internals
had been veiled, they would also have been seen, and the repre-
sentative would have perished, because abominations would have
burst forth and defiled them. The Israelitish people, more than
others, were capable of being thus veiled, because they, more
than others, adored externals, and placed holiness, yea, what
is Divine, in them. Erom these considerations it may appear
what sanctifying means, namely, that it denotes a veiling of the
interiors, that they may appear in the holiness of faith, yet not
to themselves, but to the angels with them ; see what has been
shewn above about this people, and the establishment of a
Church among them (nos. 4208, 4281, 4288, 4289, 4293, 4311,
4314, 4316, 4317, 4429, 4433, 4444, 4459, 4500, 4844, 4847^
4865, 4899, 4911, 4912, 7048, 7051, 8588). Among them
sanctifications were nothing but appearances of what is holy in
externals, without anything holy in them, as may appear from
the rites by which they were sanctified, — by sacrifices, washings,
sprinklings of blood, and anointings, w^hich do not at all affect
the internals.

8789. And let them wash their c/armeoits, signifies the purifica-
tion of truths, as appears from the signification of washing, as
being representative of purification from spiritual defilements
(see nos. 3147, 5954) ; and from the signification of garments,
as denoting truths (see nos. 4545, 4763, 5248, 5319, 5954
6914, 6918).

8790. Verse 11. And they shall he prepared for the third
day, signifies a full preparation, as appears from the signification
of leing prepared, as denoting preparation by sanctification
(see just above); and from the signification of the third
day, as denoting a full state (see no. 7715), thus a full
preparation.

8791. For on the third day, signifies since in the end wheu
VOL. X. X 321

8792-8794] EXODUS.

they are prepared to receive, as appears from what has now
been said above.

8792. Jehovah will come down in the sight of all the jpeople.
This signifies the Lord's Coming, and enlightenment then, as
appears from the signification of coming down, when it is said
of Jehovah, that is, the Lord, as denoting His presence by influx,
thus His coming : the Lord's Coming is here meant by Jehovah's
coming down in the sight of all the people ; the appearing
of Jehovah was in an external form before that people, who
could not otherwise perceive His presence, for their internal
was without good and truth, in which the Lord is present with
others (see no. 8787) : the enlightenment which took place on
the occasion is signified by in the sight of all the people ; for
the eye in the internal sense denotes the understanding, and
Jience the sight of the eye denotes the perception of faith, which
is from the light of heaven ; hence in the sight denotes en-
lightenment : the eye denotes the understanding, and its sight
the perception of faith (see nos. 4403-4421, 4523-4534).

8793. On Mount Sinai, signifies into the good in which truth
is to be implanted, as appears from the signification of Mount
Sinai, as denoting the good in which the truths of faith are to
be implanted (see above, no. 8753) : the truth which is to be
implanted in good is treated of in the following chapter. The
Ten Commandments at that time promulgated from Mount
Sinai are internal truths ; and the laws and statutes, which are
commanded in the following chapters, are external truths ; both
the latter and the former signify the truths which are to be
implanted in good.

8794. Verse 12. And thou shalt set houndaries to the people
round about. That this signifies extension into heaven no
further than to the spiritual spheres of good, appears from the
signification of setting houndaries round about, as denoting an
extension of sphere into heaven to certain limits, which are
determined by the good of every one ; and from the representa-
tion of the sons of Israel, who are here the people, as denoting
those who are in spiritual good, in which truth is to be im-
planted ; for this state of the good of those who are of the
spiritual Church is described in this and the following chapters
(no. 8753); hence, thou shalt set bouyidaries to the people round,
about, signifies extension into heaven no further than to the

2 spiritual spheres of good. What is meant by the extension into
heaven to the spiritual spheres of good, no one can know except
by revelation. The case is this ; every good which is given to
man by regeneration from the Lord, extends to the societies in
heaven ; this extension diiTers with every one as to extent and
nature ; as to extent when to more remote boundaries, as to
nature when more to the interiors or the exteriors of heaven ;
the good itself with a man flows in from the Lord through the
322

CHAPTER XIX. 12. [8795.

societies of heaven which are round about ; good cannot be
granted apart from influx through societies ; the societies of
heaven are in close connection round about, and are nowhere
disconnected. The case is similar with each and all the things
of good, and which constitute its quality ; wherefore during a
man's regeneration, the rich storing of good consists in intro-
duction into angelic societies, and thereby conjunction with
them (see also nos. 40G7, 4073, 4077, 6598-6612). This also 3
has been frequently shewn me by living experience ; for
whenever communication with certain societies was taken
away, then also so much and such a quality of life remained,
as was the quantity and quality of the extension into the
remaining societies ; and when many societies were taken
away, then the life was oppressed, and began as it were to be
extinguished. Every angel, spirit, and man, has a spiritual
sphere, and this according to his extension into societies ; such
extension is not into the societies themselves, but into the
spheres of their good; these arcana are unknown to man, but
in the other life they are very well known. The reason why
they are unknown to man is, because at this day he believes
that he has life in himself, and hence that he lives without
consociation with spirits and angels, thus without conjunction
with heaven : but in this he is wholly mistaken, for all his life
is from the Lord through societies. It is further to be known, 4
that the extension of the life of those who are of the spiritual
Church is to angelic spheres in the second heaven, which is
called the spiritual heaven, but not to the third heaven where
the celestial angels are; the reason of this is, because the man
of the spiritual Church cannot receive the Divine such as it is
in the inmost or third heaven where the celestial angels are,
only so generally that they do not at all perceive it ; for those
who are spiritual cannot come even to the threshold of the
good in Mdiich the celestial are (see nos. 2718, 3833, 6500,
8521); from these considerations it is evident what is meant
by the extension into heaven no further than to the spiritual
spheres of good, which are signified by, thou shalt set boundaries
to the 2)eople round about; also what is meant by what follows.
It should also be known, that as those who are in good have 5
an extension into angelic societies according to the nature and
extent of their good, so those who are in evil have an exten-
sion into infernal societies according to the nature and extent
of their evil ; and further, that every one in the other life comes
among those with whom he had communicated in the life of
the body ; his ruling love determines it, for it is that which
constitutes the sphere of every one's life, and extends accord-
ing to its nature and extent.

8795. Saying, Take heed to yourselves lest ye come uj) into the
mountain, signifies no extension at all to the celestial societies

323

8796, 8797.] EXODUS.

which are in the love of good. This appears from the significa-
tion of coming U2), as denoting to the Divine which is in a higher
heaven ; and from the signification of a mountain, as denoting
the good of love there (see nos. 4210, 6435, 8327, 8758). How
this is, appears from what was explained just above (no. 8794).

8796. And touch the harder thereof. This signifies not even
to intermediates, as appears from the signification of the horder,
as denoting intermediates ; for the Lord's celestial kingdom,
which is the inmost or third heaven, is distinguished from the
spiritual kingdom, which is the second or middle heaven, by
intermediates, whereby the celestial kingdom flows into the
spiritual, but not vice versa ; for all influx is effected through
intermediates from interiors to exteriors, but not from exteriors
to interiors (nos. 5259, 5779) ; from which considerations it is
evident that intermediates are borders ; and that those of the
spiritual kingdom cannot reach even to the first boundaries
of the good of the celestial kingdom (nos. 2718, 3833, 6500,
8521) ; hence it is that by taking heed not to touch the horder
of the mountain, is signified that there will be no extension to
the celestial societies which are in the love of good, and not
even to intermediates.

8797. Every one that toiicheth the mountain dying he shall
die. That this signifies that whoever of the spiritual Church
intrudes himself into the celestial societies, shall perish,
appears from the signification of a mountain, as denoting the
good of love (see just above, no. 8795), here the Divine Good
of the Divine Love in the inmost heaven, because the people
who are beneath represent the Lord's spiritual kingdom, which
is the middle heaven ; from the signification of touching, as
denoting to penetrate so far, in this case to intrude themselves
(of which presently) ; and from the signification of dying, as

2 denoting to perish. The case herein is this : those who are of
the Lord's spiritual kingdom, cannot flow into the celestial
kingdom, because the latter is higher or more interior, and the
former lower or more exterior ; for what is more exterior or
lower cannot flow into what is higher or more interior (nos.
5259, 5779). ISTevertheless it sometimes happens that those
who are in a lower heaven are eager to ascend into a higher,
and this from an inordinate desire, originating either in
haughtiness, the love of dominion, or envy : those who conse-
quently make the attempt, are thereupon admitted, but in
such case they undergo severe sufferings, being seized with
anxiety, and at length with grief, and also with blindness, so
that they lose both their intelligence and their happiness ;
wherefore they cast themselves down thence, like persons at
the point of death, and they only recover their animation after

3 they are cast down from heaven. Such is the lot of those who,
from the lust of arrogance, of dominion, or envy, intrude them-

324

CHAPTER XIX. 13. [8798-8802.

.selves from a lower heaven into a higher one ; the reason of
this is, because the love of good in the latter heaven is respect-
ively like a consuming fire, and the truth of faith like a fiery
light blinding the sight of those who emerge there. These are
the things which, in the internal sense, are meant by the
Israelitish people being forbidden to touch Mount Sinai, where
Jehovah was. The case would be the same with those who are
in the celestial kingdom, if perchance they should attempt to
ascend upwards to the Divine ; and likewise with those who
are beneath heaven, if they desire to ascend into heaven ; the
latter in such case suffer severely (see nos. 4225,4226, 429 9
5057, 5058).

8798. Verse 13. A hand shall not touch it, signifies that those
who by any self-confidence intrude themselves. This appears
from the signification of touching the mountain, as denoting to
intrude themselves into Divine-celestial good (see just above,
no. 8797) ; and from the signification of a, hand, as denoting-
power (see nos. 4931-4937, 5327, 5328, 6292, 6947, 7188,
7189, 7518, 7673, 8050, 8153, 8281); hence also self-con-
fidence (nos. 878, 5544).

8799. For he shcdl surely he stoned, signifies that the truths
of faith which he has would perish, as appears from the signi-
fication of hciiig stoned, as denoting the punishment of falsity
and of violated truth (see nos. 5156, 7456, 8575) ; this is the
punishment of those who from self-confidence ascend to the
Divine in the heaven which is above, because in such a case all
their previous intelligence perishes ; and they are then seized
with blindness (as may be seen just above, no. 8797).

8800. Or shcdl he slain with darts, signifies that spiritual
good too would perish, as appears from the signification of
heing slain ivith darts, as denoting to perish as to spiritual good,
for a throioer of darts signifies the spiritual man (see nos.
2686, 2709, 6422).

8801. JVlictlicr hcast or man, he shall not live, signifies that
good and truth lose their spiritual life, as appears from the
signification of a hcast, as denoting the affection of good (see
nos. 45, 46, 142, 143, 246, 714, 7^5, 776, 2179, 2180, 3218,
3519, 5198, 7523) ; from the signification of a man {vir), as
denoting truth (see nos. 3134, 3459, 7716); and from the sig-
nification of living, as denoting spiritual life (see no. 5890),
hence not to live denotes to lose it. Good and truth lose their
life, when the infiux from the Lord is no longer perceived, for
tliey have their life therefrom; in such case they indeed
appear, as to external form, like good and truth, but only as a
painting, which in itself is not alive.

8802. When they hear the trumpet. This signifies those who
have a general perception of celestial good, as appears from the
signification of hearing a trumpet {Johel), or what is the same,

325

8803-8805.] EXODUS.

in hearing the sounds of a trumpet (buccina), as denoting a
general perception of celestial good, for hearing signifies per-
ception (nos. 5017, 83G1), and the trumpet {Jolel) or the sound
of the trumjMt (buccina) signifies celestial good : the reason
why celestial good is signified by the sound of a truvijjet or
Johel is, because musical instruments from their sounds corre-
spond to the affections of truth and good, stringed instruments
to the affections of truth, and wind instruments to tlie affec-
tions of good (nos. 418-420, 4138, 8337). The trumpet, as
a high-sounding wind instrument, corresponded to the affection
of celestial good, wherefore also from it (the Johel) the jubilee
derived its name, which represented the marriage of good and
truth in the inmost heaven ; hence, then, it is that when they
hear the truvvpet signifies those who have a general perception
; of celestial good ; by whom are meant those who are inter-
mediates between the Lord's celestial and spiritual kingdoms,
through whom therefore influx, communication, and conjunc-
tion are effected (see just above, nos. 8787, 8796). These have
that extension even into the celestial societies, which is signi-
fied by they shall go up into the mountain ; these intermediates
are represented by Moses (no. 8787), and also by Aaron, who
were permitted to go up into the mountain (ver. 24 et seq.).
What is meant by extension into the spheres of angelic
societies, and that every one has it according to his good, may
be seen above (no. 8794). General perception appertains to
those who are in spiritual good, and are able to receive the
general influx of the good of a higher heaven, in this case of
the inmost heaven. Such are meant by those who shall go up
into the mountain when they hear the trumpet.

8803. They shcdl go up into the mountain, signifies extension
even to the celestial societies, as appears from what was said
and shewn (nos. 8794, 8795), and also just above (no. 8802).

8804. Verses 14, 15. And Moses toent doicn from the moun-
tain to the 'people, and sanctified the people; and they tvashed
their garments. And he said unto the people, Be ye prepared for
three days ; come not near to a woman.

And Moses went dotvn from the mountain to the people, signi-
fies application and preparation by truth from the iJivine for
receiving truths in goocl. A7id sanctified the 2^cople, signifies a
veiling of the interiors that they may appear in the holiness of
faith. And they washed their garments, signifies the purifica-
tion of the truths of faith. And he said to the peopile. Be ye
prepared for three days, signifies a full preparation. Come not
near to a woman, signifies the purification of the good of faith.

8805. Verse 14. And Moses went doivn from the mountain to
the people. This signifies application and preparation by truth
from the Divine for receiving truths in good, as appears from
the signification of going down, when it is said of Moses, who

326

CHAPTEE XIX. 14. [8806.

represents truth from the Divine, as denoting application, and
also preparation by truth; from the representation of Moses, as
denoting truth from the Divine (see nos. 8760, 8787), and also
as denoting a medium (no. 8787), thus likewise what prepares
and applies ; from the signification of a mountain, as denoting
the Divine in heaven, thus heaven ; and from the representa-
tion of the sons of Israel, as denoting those who are of the
spiritual Church, thus those who are in truth by which good
is produced, and in good from which truth is derived, here in
the good in which truths are to be received. It is important
to know what is specifically signified by Mount Sinai, also by
the people of Israel, and likewise by Moses, in this chapter of the
Book of Exodus, and those which follow. Mount Sinai speci-
fically signifies heaven, out of which truths flow from the Lord ;
hence Jehovah's coming down upon that mountain, signifies His
presence in heaven ; and as Mount Sinai signifies heaven, in
which Jehovah, that is, the Lord is, it also signifies the Divine
Good united to the Divine Truth there, for therefrom heaven
is heaven. But the people of Israel near this mountain repre-
sent the spiritual Church as to good, in which the truths of
faith are to be implanted ; for it has been before shewn, that
those who are of the spiritual Church pass through two states,
the former when they are led by truths to good, the latter when
they are in good and from it in truths ; in the present case,
when they are in good in which truths are to be implanted,
which is a middle state between the former and the latter. The
truths which are implanted in good, are contained in those
things which were proclaimed from Mount Sinai by the Lord,
and were communicated by Moses to the people. Moses, in
this chapter and in those which follow, represents trvith from
the Divine beneath heaven conjoined to Truth Divine in heaven,
and hence mediating between the Divine in heaven and the
good in which truths are to be implanted, which is that of the
spiritual Church, thus mediating between the Lord and the
people. It is important to know these things for the sake of
understanding what follows in the Book of Exodus. From
these considerations it may also appear, that Moses' going doivn
from the mountain to the people signifies application and pre-
paration by truth from the Divine for receiving truths in good.
8806. And sanctified the people. That this signifies a veiling
of the interiors that they may appear in the holiness of faith,
appears from what was explained above (no. 8788) : it was
there shewn that sanctification, with the Israelitish people, was
a veiling of the interiors, so that as to externals they might
appear in holiness, when they were in representative worship ;
and that unless their interiors had then been veiled, they would
not only have defiled the holiness of worship by filthy thoughts
and evil affections, but would also have totally destroyed it,

327

S807-880'9.] EXODUS.

insomuch that nothing celestial and spiritual, which was repre-
sented in the externals, would have been thence perceived in
heaven. But as the sons of Israel here mean those who are of
the spiritual Church, we will briefly shew what is meant by
sanctification among them : those who are of the spiritual
Church, who live the life of truth and thence of good, are with-
held from evils, and kept in good by the Lord ; the good which
is from the Lord is what is holy with them, hence in proportion
as they receive good from the Lord, in the same proportion they
are holy ; and they receive good from the Lord, that is, they are
holy, so far as they live the life of good according to the
genuine truths of faith, and so far as they believe that all the
good which they then think and do is from the Lord. In this
case also their evils are separated, so as not to appear at all,
especially those which they have derived hereditarily from their
parents, which are filthy, because they have been successively
accumulated with the parents for many ages backwards, and
thereby amassed in the offspring; these are the interiors which,
with those who are of the spiritual Church, are stored up and
as it were veiled (nos. 966, 1667, 2307, 2308, 3701, 4317, 8550) ;
hence all the voluntary part which they possess hereditarily, is
destroyed ; on this account a new voluntary is formed with
them in the intellectual part by the truths of faith from the
Lord. This is the reason why during the process of regenera-
tion they are led by truths to good, and afterwards, when they
are regenerated, from good into the truths of good ; hence it is
evident in what manner the Lord creates in them a new volun-
tary part. This is formed in the intellectual part wdth those
who are of the spiritual Church (see nos. 863, 875, 895, 927,
1023, 1043, 1044, 1555, 2256, 4328, 4493, 5113, 6125).

8807. And they waslicd their garments, signifies the purifica-
tion of the truths of faith, as appears from what was said above
(no. 8789), where similar words occur.

8808. Verse 15. And he said unto the loeopU, Be ye prepared
for three days, signifies a full preparation, as appears from what

was said above (do. 8790), where similar words occur.

8809. Come not near to a womcin. This signifies the purifica-
tion of the good of faith, as appears from this consideration,
that marriages with the Israelitish nation were impure, because
their interiors were defiled. Conjugial love descends from the
marriage of good and truth; those therefore who as to their
interiors are not in good and truth, cannot be in a pure mar-
riage; and those who, like that nation, are, as to the interiors,
in evil and falsity, are in an impure marriage ; hence, not to
come near to a woman denotes to refrain from what is impure.
Conjugial love descends from the heavenly marriage which is
that of good and truth (see nos. 2727-2759, 2803, 3132, 4434,
4835) ; but the people descended from Jacob had not anything

328

CHAPTEK XIX. 16. [8810, 8811.

conjugial, and therefore they were permitted to have a plurality
of wives (no. 32-46). Those also of the spiritual Church, who
are here represented by the sons of Israel, have not anything
conjugial, until they have truth implanted in good ; before this
is the case, there is indeed a marriage, but it is not pure, for in
their interiors there has not previously been the marriage of
good and truth. Hence, in the internal sense, not to come near
to a looman signifies to be purified as to the good of faith ; for
this chapter treats of the good in which truth has not yet been
implanted, and the following chapters treat of its implantation.

8810. Verses 16-19. And it came to pass on the third day
ivhen it was morning, there were voices and lightnings, and a
heavy cloud was wpon the mountain ; and the voice of a trumpet
exceeding lo7id ; and all the people who were in the camp trembled.
And Moses caused the people to go forth to meet God out of the
camp ; and they stood in the lower parts of the mou7itain. And
the whole of Mount Sinai smoked, because Jehovah descended upon
it in fire: and the smoke thereof ascended as the smoke of a fur-
nace ; and the whole mountain trembled greatly. And ivhen the
voice of the trumpet sounded long, and grew loicder and louder,
Moses spake, and God answered him in a voice.

And it came to pass on the third day, signifies in the end of
the purification. When it tuas morning, signifies a state when
in good. Thei'c icere voices and lightnings, signifies a Divine
state in which there was revelation. And a heavy cloud was
upon the mountain, signifies the Divine state in respect to those
who were about to receive. And the deep voice of a trumpet,
signifies the celestial state which was around. And all the
p)eople who ivere in the camp trembled, signifies a holy tremor
with those who were about to receive. And Moses caused the
people to go forth to meet God out of the camp, signifies the power
of truth from the Divine to prepare them that they might re-
ceive the Divine in the good which belongs to them. And they
stood in the loiver parts of the mountain, signifies far from the
good of heavenly love. And the whole of Mount Sinai smoked,
signifies the appearance of heavenly good in the greatest ob-
scurity. Because Jehovah descended upon it in fire, signifies
because the Divine was there in celestial love. And the smoke
thereof ascended as the smoke of a furnace, signifies obscurity
like that arising from lusts. And the whole mountain trembled
greatly, signifies the agitation of heaven. And, xohen the voice of
the trumpet sounded, long, and grew louder and louder, signifies
the general [diti'usion] of the revelation through the angelic
heaven, Moses spake, and God answered him in a voice, signi-
fies by the influx of truth from the Divine, in which the Divine
itself was present.

8811. Verse 16. And it came to pass on the third day, signifies
in the end of the purification, as appears from the sio-nification

329

8812.] EXODUS.

of the third day, as denoting the end of a state of preparation
for receiving (as above, no. 8791), thus the end of the purifica-
tion.

8812. When it was morning. This signifies a state when in
good, as appears from the signification of the morning, as denot-
ing a state of the good of love (see no. 8426). From what is
here said, that Jehovah, that is, tlie Lord, descended upon Mount
Sinai on the third day, and also in the morning of that day, it
is clearly evident that this was representative of something
Divine in heaven, which cannot be known to any one, except
from the correspondence of such things as exist in the natural
world with those which are in the spiritual, and the significa-
tion therefrom ; as in the present case the signification of the
morning and of the third day. The third day denotes the end
of a former state, because three signifies what is full from be-
ginning to end (no. 8790) ; and the morning denotes a state of
the good of love, because the sun which, in the other life, gives
light to the angels and to the whole heaven, is the Lord, and
the fire there is His Divine Love, which gives vital heat to every
living thing, and the light there is the Divine Truth which en-
lightens all who receive it. The case is quite different with the
sun of the world, whose fire is fire and not love, and the light

2 from it is light and not truth. From these considerations it
may appear what are the effects of the fire and light from the
sun of this world, and of the fire and light from the sun of
heaven, — that the heat and light from the former are without
life, whereas from the latter they are attended with life : those
which proceed from the sun of heaven because they have life in
them, are therefore called spiritual ; and those which are from
the sun of this world are called natural, and have no life in them :
the life, which is perceived in living things in and from heat, is
not from the heat of the sun of this world, but from that of the
sun of heaven : when this heat flows into the heat of the world,
it produces that effect, and is felt in the body as elementary
heat, bat within it there is vital heat derived from the love,
which is the heat from the sun of heaven. That the origin of
the heat of life is from another source, and that it is in love,
and according to its nature and extent, every one may know
who will reflect aright, except those who do not acknowledge
anything internal in man, and who ascribe everything to nature.

3 Since, therefore, heat from the sun of heaven, which is the Lord,
is the good of love, and light thence is the truth of faith, it
may appear what is signified by m.orning, noon, evening, and
night, in the other life, namely, that they denote states of good
and truth, or of love and faith, — morning a state of the good of
love, noon a state of the truth of faith, and evening and night
their privation, which is ignorance and blindness as to the
things of faith, also torpor and cold as to the things of heavenly

330

CHAPTER XIX. 16. [8813.

love. Moreover, the sun of heaven, like the sun of this world, 4
is immovable, and does not cause those states by any revolu-
tion; they are caused by the surrounding objects, as by the
earth's revolving around the sun, and at the same time around
its own axis ; hence come the appearances as if those changes
existed from the sun, whereas they are not from the sun but
from tlie earth which moves round it ; so also the changes of
state in heaven, to which morning, noon, evening, and night
correspond, do not arise from the sun there, for the sun is
always sending forth heat and light, that is, the good of love
and the truth of faith, but those changes exist with the angels
and spirits who receive them, and who by stated turns according
to their life are now in morning, that is, in the good of love, now
at noon, that is, in the truth of faith, now in a state of evening
and night, that is, in shade and torpor as to these. The case is 5
alike in the world as in heaven, with the difference that in the
world they are states of times which so succeed each other, and
in heaven states of life, because all things in the world were
created to be an image of those which are in heaven, natural
things existing from spiritual as effects from their causes ; hence
there is a correspondence of all things in the world with those
in heaven, and hence the whole of nature is a theatre represent-
ative of the Lord's kingdom (nos. 3483, 4939, 8211).

8813. There v)ere voices and lightnings. That this signifies a
Divine state in which there was revelation, appears from the
signification of voices, which are the sounds of thunders, as de-
noting Divine Truths ; and from the signification of lightnings,
as denoting the flashing and shining of those truths, for Divine
Truths shine and flash from the flaming of the light which is
from the sun of heaven ; hence voices and lightnings signify a
Divine state in which there is revelation, — a Divine state be-
cause such things descend from heaven, and revelation because
the voices and lightnings denote Divine Truths ; voices which
are thunders from heaven signify Divine Truths (see no. 7573),
and lightnings denote the brightness from them which glances
upon man's internal sight, and enlightens those who are in truth
from good, and confound those who are in falsity from evil, as
appears from the passages in the Word where lightnings are
mentioned, as in David : " The clouds dropped waters ; the skies
littered a voice ; Thy shafts went forth ; the voice of Thy thunder
went into the ivorld ; the lightnings enlightened the ivorld ; the
earth was moved and trcmUed" (Psalm Ixxvii. 17, 18) ; here the
voice of thunder denotes Truth Divine (no. 7573), lightnings de-
note the brightness thereof, and the loorld denotes the Church ;
hence the liglitnings enlightened the world denotes the enligliten-
ing of the Church by Truth Divine. Likewise in the same : 2
"His lightnings enlightened the world ; the earth shcdl see and he
afraid ; the mountains shall melt like wax lefore Jehovah " (Psalm

331

8814.] EXODUS.

xcvii. 4, 5). Again : " What Jehovah unlleth, He docth in the
heavens and on the earth, on the vwuntains and in all the deeps.
He causeth the vapours to ascend from the end of the earth ; He
maketh lightnings for the rain" (Psalm cxxxv. 6, 7; Jer. x. 13 ;
li. 16); where lightning for the rain denotes the brightness of
truth coming down from heaven. In John : " There were made
lightnings, voiees, and thunders " (Apoc. xi. 29 ; xvi. 18) ; where
voices, lightnings, and thimders denote Truths Divine, which

3 enhghten the good, and frighten the wicked. In Ezekiel : " The
likeness of the animals (tvhich were cherubim) vxis like coeds of
fire burning, like the appearance of lamp)S ; and going bctivcen the
animals, so that the fire had brightness ; and lightning loent forth
from the fire ; and the animals ran forth and ret^irned in accord-
ance with the appearance of the lightning " (i. 13, 14) ; here fire
denotes the good of love, and lightning going forth from the fire
denotes Truth Divine from it : the Lord's Divine Providence,
which is Truth Divine proceeding from His Divine Good, is

4 there described by the cherubim. In Daniel : " Behold one
clothed in linen, whose loins were girded with gold of Uphaz, and
his body like Tarshish, his face like the appearance of lightning,
and his eyes like firebrands " (x. 5, 6); his face like the appearance
of lightni7ig denotes the love of truth, for the truth which is

5 from love brings with it a fiery flame, which is lightning. In
Zechariah : " Je]iovah shall appear ahove them, and His shaft shall
go forth as the lightning, and the Lord Jehovih shall sound the
trumpet, and shall come forth in the storms of the south " (ix. 14) ;
the shaft which shcdl go forth as the lightning denotes Truth
Divine which reproves and penetrates ; a shaft denotes the
truth of doctrine (see nos. 2686, 2709) ; thus a shaft from

6 Jehovah denotes Truth Divine. In Nahum : " The brightness of
a sword, the lightning of a spear, and the multitude of those that
are thrust throitgh " (iii. 3). In Moses : " I will sharpen the light-
ning of My sword " (Deut. xxxii. 41), denoting the penetrating of
Truth Divine with the wicked ; a sword denotes truth combat-
ing (nos. 2799, 8294), and lightning denotes its brightness which
strikes through the intellectual part, and deprives it of the
faculty of seeing truth (so also in Ezekiel xxi. 20-32). From
these passages it is also evident that lightning means Truth
Divine (Matt, xxviii. 3 ; and Luke xvii. 24).

8814. A heavy cloud was on the mountain, signifies the
Divine state in respect to those who were about to receive. This
appears from the signification of a cloud, as denoting truth
accommodated to those who are about to receive it, thus the
Word in the letter (see nos. 8443, 8781), in this case Truth
Divine accommodated to the people descended from Jacob, and
as they were in great darkness as to Divine Truths, therefore
it is called a heavy cloud, and above a thick cloud (ver. 9), and
below, the smoke of fire as the fire of a furnace (ver. 18) ; how
332

CHAPTEE XIX. 16. [8815.

great that darkness was, may appear from what has been
related above concerning that nation (no. 8788) ; and also from
the circumstance, that the things of the internal man were not
revealed to them, but only those of the external man, for they
neither apprehended, nor wished to apprehend, internal things,
because they were contrary to their loves, which were that they
might be the most exalted and also the richest of all peoples in
the world, and that all other nations might be of no account in
comparison with them ; where these loves reign, heavenly
loves cannot be received, but are extinguished and suftbcated
by them ; this is the reason why Jehovah, that is, the Lord,
appeared to them in a thick and heavy cloud ; the case is so
likewise in the other life, those who are in falsities from
evil are encompassed with a thick and black cloud according
to the nature and extert of their falsities: this appears to
the sight of every one there, and nevertheless the sun there
is continually shining (on this subject, see what was said
before, nos. 6832, 8137, 8138) ; generally the Divine in the
other life appears to every one according to the quality of
his faith and love.

8815. And the deep voice of a trumpet. That this signifies
the celestial state which was around, appears from the sig-
nification of the voice or sound of a trumjjet, as denoting the
truth of celestial good, a voice denoting truth, and a trumpet
celestial good (as above, no. 8802). It denotes the celestial
state which was around, because the Divine in heaven is in
the midst or inmost, that is, in the highest there : but heaven
in respect to the angels is around or without, that is, beneath ;
for what is around is also without, and what is without is also
beneath. Truth Divine itself in heaven is signified by voices
and lightnings, but celestial or angelic truth adjoined to Divine,
which is beneath or around, is signified by the voice of a
trumpet. So also in Zechariah : " Jehovah shall appear above
them, and His shaft shcdl go forth as the lightning : and the Lord
Jehovih shall sound the trumpet, and shcdl come forth in the
storms of the south " (ix. 14). And in David : " God is gone up
with a noise, Jehovah tvith the voice of a truvipct " (Psalm xlvii.
5) ; where a noise denotes the truth of spiritual good, and the
voice of a trumpet the truth of celestial good. The Divine :
Truth which passes through heaven, is also meant by the
trumpets vnth which the angels sounded (Apoc. viii. 2, 6-8, 12,
13 ; ix. 14). Truth Divine from heaven was also represented
by the seven trumpets with which the seven priests sounded
before the ark, or before Jehovah, when the walls of the city
of Jericho fell (Josh, vi.) ; also by the trumpets with which the
three hundred men sounded, who were with Gideon, around
the camp of Midian, Amalek, and the sons of the east (Judges
vii.). The reason why the trumpets produced that effect was,

8816-8818.] EXODUS.

because they represented Truth Divine through the heavens,
which is of such a nature that it perfects the good, but destroys
the wicked: it perfects the good, because they receive the
Divine Good which is in the truth ; but it destroys the evil,
because they do not receive it. The ivalls of Jericho signified
the falsities which defended evils ; and Midian, Amalek, and
the sons of the east, around whose camp the three hundred men
of Gideon sounded the trumpets, signified those who were in
evils and in the falsities therefrom.

8816. A7id all the j^cople who were in the camp trembled,
signifies a holy tremor with those who were about to receive,
as appears from the signification of treviUing, as denoting a
holy tremor ; and from the signification of the people who were
in the camp, as denoting those who were about to receive the
Divine Truth. In the Word throughout, it is said that when
Jehovah descends, the earth trembles, and the mountains flow
down (as Psalm Ixxvii. 17, 18; xcvii. 4, 5; civ. 32; and else-
where), which signify the agitation of all at the presence of
the Divine ; for the Divine is of such a nature, that no one
can endure it except in a sort of cloud, and thus accommodated
to reception, it being like the fire in the sun, which, if it were
to fall bare upon any one, would instantly consume him : re-
ception, however, is according to the good with every one ;
those who are in good tremble indeed at the Divine presence,
but it is a holy tremor which precedes reception ; whereas
those who are in evil are terrified at it, and therefore flee away,
and are then enveloped in their own falsities, as in a dusky
cloud, and so are hidden : these things are signified by the
caverns of the rocks, into which on such occasions they betake
themselves : from these considerations the signification of, all
the people who were in the camp trembled, may appear.

8817. Verse 17. And Moses caused the people to go forth to
meet God out of the camp, signifies the power of truth from the
Divine to prepare them that they may receive the Divine. This
appears from the signification of causing the pieople to go forth
to meet God, as denoting the power to prepare them that they
may receive the Divine ; for the subject treated of in what
follows is the law proclaimed on Mount Sinai, which is the Divine
that they were to receive, for the law is the Divine Truth
from the Divine Good ; Yv&nco, causing to go forth to meet denotes
the power of preparing for reception, by truth from the Divine,
which Moses represents (nos. 8760, 8787, 8805).

8818. And they stood in the lower parts of the mountain, sig-
nifies far from the good of heavenly love, as appears from the
signification of Mount Sinai, as denoting heaven, and thereby
the Divine Good united to the Divine Truth there (see no.
8805); and from the signification oi standing in the lower parts
of it, as denoting far or at a distance from it : in the internal-

334

CHAPTER XIX. 18. [8819.

historical sense the Israelitish nation, which was without the
good of heavenly love, is here meant (see above, nos. 8788,
8806), and hence was far from it, wherefore it is also said
below, that Moses earnestly intreated the people and also the
priests, not to break through the boundaries, and touch the
mountain, and thereby die (vers. 21, 22, 24, 25). But in the
internal sense, which treats of those who are of the spiritual
Church, they stood in the lower parts of the mountain, signifies
that they were not allowed to go up from confidence to a
higher heaven, and that if they went up they would die (on
which subject see nos. 8794, 8797).

8819. Verse 18. And the whole of Mount Sinai smohed.
This signifies the appearance of heavenly good in the greatest
obscurity, as appears from the signification of Mount Sinai, as
denoting heavenly good (as just above, no, 8818) : and from
the signification of smoldiig, as denoting an appearance in ob-
scurity ; obscurity here means an obscure faith, like that of
those who are of the spiritual Church, in respect to those who
are of the celestial Church (see nos. 2708, 2715, 2718, 2831,
2935, 2937, 3241, 3833, 6289). By the greatest obscurity,
which is signified by the whole of Mount Sinai smohed, and by
what is presently said below, that its smoke went iqj as the
smoke of a furnace, is meant that obscurity in which the
Israelitish nation was, before whom the appearance was made ;
for Jehovah, or the Lord, appears to every one according to his
quality (nos. 8788, 8814), thus as love and the light of truth
to those who are in good, but as an enemy and avenger to
those who are in evil : that He so appeared to the Israelitish
people, appears also from other passages in Moses : " The appear-
ance of Jehovah's glory was a consuming fire on the top of the
mountain, hcfore the eyes of the sons of Israel" (Exod. xxiv. 16,
17). Again : " Ye came near and stood leneath the mountain,
when the mountain burned ivith fire even to the midst of heaven,
darkness, and clouds, and thick darkness, and Jehovah spake to
you out of the midst of the fire" (Deut. iv. 11, 12; v. 22).
Again: It came to pass when ye heard the voice out of the midst
of the darkness, and the mountain hurned vnth fire, ye came to
line and said. Wherefore shcdl we die ? for this great fire will con-
sume us ; if we hear the voice of Jehovah our God any longer, we
shall die " (Deut. v. 23-25). This takes place, because no one z
can see God otherwise than from what is in himself: thus he
that is in hatred sees Him from hatred, he that is unmerciful
sees Him from unmercifulness ; and, on the other hand, those
who are in charity and mercy see Him from these, and thus in
these. The case herein is like that of the rays of light, which,
when they fall upon ugly forms, are turned into ugly colours,
but when they fall upon beautiful forms, are then turned into
beautiful colours. Smoke denotes truth in obscurity, and also

8820-8823.] EXODUS.

the thick darkness which is of falsity (as appears from Isaiah
ix. 17, 18; xxxiv. 9, 10; Joel ii. 30; Hosea xiii, 3; and the
Apocalypse ix. 17, 18 ; xviii. 18 ; xix. 3).

8820. Because Jeliovah descended upon it in fire, signifies
because the Divine was there in celestial love, as appears from
the signification of the fire, in which Jehovah is, as denoting
Divine-celestial love : fire denotes love (see nos. 934, 4906,
5071, 5215, 6314, 6832, 6834, 6849), here Divine-celestial love,
that is, Divine love such as it is in the heaven where the
celestial angels are.

8821. And the s^noke thereof went up as the smoke of a fur-
nace, signifies obscurity like that arising from lusts, as appears
from the signification of smoke, as denoting obscurity (see above,
no. 8819); and from the signification of a furnace, as denoting
lust (see no. 7519) ; why the Lord, when in celestial love, thus
appeared to the sons of Israel, may be seen, no. 8819, also nos.
1861 at the end, 6832.

8822. And the lohole mountain trembled greatly, signifies the
agitation of heaven, as appears from the signification of trem-
bling, as denoting agitation ; and from the signification of
Moitnt Sinai, as denoting heaven (see no. 8805) ; at the Divine
presence there is agitation (see above, no, 8816).

8823. Verse 19. And when the voice of the trumpet sounded
long, and grew louder and louder, signifies the general [diffu-
sion] of the revelation through 'the angelic heaven, as appears
from the signification of the voice of a trumptet, as denoting
celestial or angelic truth conjoined to the Divine (see no. 8815),
thus the general [diffusion] of the revelation ; for Divine
Truth is revelation, and that which is manifested by the
medium of heaven is general in respect to the very Truth
Divine in heaven, being without or around (see no. 8815) ;
and what is around and without, is general in respect to that
which is in the midst or within ; and from the signification of
sounding long and growing louder, as denoting its increase ; for
the case herein is like that of a soft sound on high, where the
atmosphere is purer, which, when it descends to the lower
regions of the atmosphere, where it is denser, becomes louder
and more sonorous ; so it is with the Divine Truth and the
Divine Good, which in tlie highest regions are peaceful, and
produce no disturbance, but when conveyed down towards the
lower regions, they gradually become unquiet, and at length
tumultuous. These things the Lord thus describes to Elijah,
when he was in Horeb, in the first Book of Kings : " Go
forth, and stand upon the mountain before Jehovah. Behold,
Jehovah passed by ; so that a great and strong wind rent asunder
the mountains, and brake in pieces the rocks before Jehovah;
Jehovah was not in the wind: then after the wind an earth-
quake ; yet Jehovah ivas not in the earthquake : after the earth-

336

CHAPTEE XIX. 20-25. [8824, 8825.

qualce, a fire; Jeliovah icas not in the fire: lastly, after the fire
a still small voice" (xix. 11, 12).

8824. Moses sjmJce, and God answered him in a voice, signifies
by the influx of truth from the Divine, in which was the
Divine itself, as appears from the representation of Moses, as
denoting truth from the Divine (see nos. 8760, 8787, 8805) ;
from the signification of S2')eaking, as denoting influx (see nos.
5797, 7270, 8128) ; and from the signification of answering in
a voice, as denoting the Divine Truth from which [the influx
comes] : these things are signifled, because Divine answers are
truths which contain the Divine.

8825. Verses 20^25. And Jehovah descended upon Mount
Sinai to the top of the mountain; and Jehovah called Moses
to the top of the mountain; and Moses went up. And
Jehovah said unto Moses, Go down, ca,rnestly inireat the people,
lest peradventure they hreak through to Jehovah to see, and
many of them perish. And the priests also that come near
to Jehovah, shall sanctify themselves, lest peradventure Jehovah
make a breach upon them. And Moses said unto Jehovah,
The people cannot come up to Mount Sinai; for Thou hast
witnessed to us, saying, Set houtidaries to the mountain, and
sanctify them. And Jehovah said unto him. Away, get thee
down ; and come up, thou and Aaron with thee ; and let not the
jrricsts and the pieople break through to come up to Jehovah,
lest peradventure He make a breach upioii them. And Moses
went down to the people, and spake unto them.

And Jehovah descended upon Mount Sinai, signifies the pre-
sence of the Lord in heaven. To the top of the mountain, signi-
fies in the inmost. And Jehovah called Moses to the top of the
mountain ; and Moses went up, signifies the conjunction of truth
from the Divine there. And Jehovah said unto Moses, signifies
an exhortation from the Divine. Go down, earnestly intreat the
people, lest pe'i'adventure they break through to Jehovah to see,
signifies lest those of the spiritual Church desire [to ascend]
into the heaven where the Divine celestial is present. And
mcmy of them fall, signifies that thus they would perish. Aiid the
priests also that come near to Jehovah, shall sanctify themselves,
signifies that those who are in spiritual good, in which the
Divine is, should be protected. Zest peradventure Jehovah make
a breach 2ipon them, signifies a separation thence from good.
And Moses said unto Jehovah, signifies the thought of truth
from the Divine. The pteople cannot come up to Mount Sinai,
signifies that they cannot raise themselves to the celestial king-
dom. For Thou hast witnessed to us, signifies because cautioned
from the Divine. Saying, Set boundaries to the ^nountain,
signifies by the sphere of spiritual good beneath ceasing. And
sanctify them, signifies that thus they may be kept at a distance
from the Divine. And Jehovah said unto him, signifies admoni-

voL. X. Y 337

8826-8830.] EXODUS.

tion still. Away, gd thee doiun, signifies influx. And come
U2'), tliou and Aaron, signifies conjunction with truth from the
Divine, internal and external. And let not the priests and the
l^eo'ple hreak through to come up to Jehovah, signifies lest those
who are in spiritual good and truth desire [to ascend] into
the celestial heaven. Lest peradventure He make a breach up>on
them, signifies a separation from truth and good. And Moses
went down to the people, signifies the influx of the Divine through
truth from it. And spake unto them, signifies admonition in
this manner.

8826. Verse 20. And Jehovah descended upon Mount Sinai,
signifies the Lord's presence in heaven, as appears from tlie
signification of Mount Sinai, as denoting heaven (see no. 8805),
consequently to descend upon that mountain denotes His
presence there, because Jehovah in the Word is the Lord.

8827. To the top of the mountain, signifies in the inmost
heaven, as appears from the signification of a mountain, as
denoting heaven (as just above, no. 8826) : the top of the
mountain denotes the inmost heaven, because the top of a
mountain is its highest part, and the highest signifies the
inmost (nos. 1735, 2148, 4210, 4599, 8153). There are three
heavens, — the lowest, which is called the first, the middle,
called the second, and the inmost, called the third ; in this'last
the Divine has more influence than in the two lower, for the
inhabitants there are under the Lord's immediate regard, since
they are in love to Him, and thence in greater peace and innocence
than the other angels : those who dwell there are called celestial
angels, and those in the second heaven are called spiritual
angels ; hence the Divine in the former heaven is called the
Divine celestial, and in the latter the Divine spiritual : from
these considerations it may appear what is signified by Jehovah's
descending upon the top of the mountain.

8828. And Jehovah called Moses to the top of the mountain ;
and Moses went up, signifies the conjunction of truth from the
Divine there, as appears from what was explained above (nos.
8760, 8761), where similar words occur ; in this case it signifies
conjunction with the Divine celestial, that is, with the Divine
of the inmost heaven.

8829. Verse 21. And Jehovah said unto Moses, signifies an
exhortation from the Divine, as appears from the signification
of saying, as involving the things which follow, which are an
exhortation lest they should break through the boundaries
which inclosed the mountain.

8830. Go down, earnestly intrcat the people, lest peradventure
they hreak through to Jehovah to see, signifies lest those of the
spiritual Church should desire [to ascend] into the celestial
heaven, as appears from the signification of earnestly intreating,
as denoting exhortation ; from the representation of the sons of

338

CHAPTER XIX. 22, 23. [8831-8835.

Israel, who are here the ^oeople, as denotmg those of the spiritual
Church (as has been shewn frequently) ; from the signihcatiou
of breaking through the boundaries, as denoting to desire [to
ascend] into a higher heaven ; and from the signification of
seeing Jehovah, as denoting to perceive the Divine ; for Jehovah
on the top of the mountain means the Divine in the inmost or
celestial heaven (no. 8827) ; and to see means perception (nos.
2150, 3764, 4567, 4723, 5400).

8831. And many of them ^jerw/i, signifies that thus they
would perish, as appears without explanation.

8832. Verse 22. And the 2^^'^^sts also that come near to
Jehovah, shall sanctify themselves, signifies that those who are
in spiritual good, in which the Divine is, should be protected,
as appears from the signification of 2^'>'icsts, as denoting good
(see nos. 1728, 2015, 6148), here spiritual good, because tlie sons
of Israel, whose priests they were, rspresented those who are of
the spiritual Church, thus those who are in good through truth,
and in truth from good (nos. 7957, 8234) ; from the signification
of coming near to Jehovah, when it is said of the priests, who
signify good, as denoting in which the Divine is ; and from the
signification of heiiig sanctified, as denoting to be protected as to
the interiors (see nos. 8788, 8806).

8833. lest Jehovah make a breach upon them, signifies a
separation from good, as appears from the signification of
making a breach, as denoting the separation of truth from good
(see no. 4926), here a separation from good, because it is said
of the priests, who signify good (no. 8832).

8834. Verse 23. And Moses said unto Jehovah, signifies the
thought of truth from the Divine, as appears from the signi-
fication of saying, when it is by the truth from the Divine, wliich
Moses represents, as denoting thought (see also nos. 3395, 7107,
7244, 7937). It is said the thought of truth from the Divine,
and means the thought of him who represents truth from the
Divine ; the reason why it is so said is also, because it is the
truth with a man which thinks, and the man to whom thought
appertains thinks by truth ; for the Lord flows in by good into
truth, and thereby gives life to man ; this life appears in the
man as his own, but it is the Lord's in the truth from good
with the man : this being the case, the angels so speak, for they
attribute thought to truth from good abstracted from person,
and thus at the same time perceive whence the thought of
truth comes : from these considerations it is evident what the
quality of angelic speech is, and that it is the speech of wisdom.

8835. The people cannot come iqj to 3Iount Sinai. This signi-
fies that they cannot raise themselves to the celestial kingdom,
as appears from the signification of the p>eople, or the sons of
Israel, as denoting those who are of the spiritual kingdom ; from
the signification of coming uj}, as denoting to raise ; and from

339

8836-8842.] EXODUS.

the signification of Mount Sinai, as denoting the celestial
kingdom (see above, nos. 8727). How the case herein is, see
above, nos. 8794-8797.

8836. For Thou Imst witnessed to us, signifies because
cautioned from the Divine, as appears without explanation.

8837. Saying, Set boundaries to the mountain, signifies by the
spiritual sphere of good beneath ceasing, as appears from the
signification of setting boundaries to the mountai^i, as denoting
extension into heaven no further than to the spiritual spheres
of good (see above, nos. 8794-8797).

8838. And sanctify them, signifies that thus they may be
kept at a distance from the Divine, as appears from the signi-
fication of sanctifying, as denoting to veil the interiors so that
the externals may appear as holy (see nos. 8788, 8806), thus
also to be kept away from the Divine lest they should be hurt ;
for unless they were veiled, the Divine would penetrate and
destroy them, for the Divine presence is like a consuming fire
to those who are not veiled ; hence even the angels are veiled
with a cloud (no. 6849) ; from these considerations may appear
what is meant by being veiled. This is signified by being
sanctified, because when they are veiled they appear as holy ;
for then the Divine can flow in, and present there a state of good
and a form of truth, which without such a veiling cannot be
done.

8839. Verse 24. And Jehovah sakl unto him, signifies
admonition still, as appears from the signification of saying,
when from Jehovah to Moses, that he earnestly intreat the
people lest they break through to see, as denoting admonition ,
it denotes admonition still, because Moses had said that they
were exhorted thereon, and a caution had been given lest they
should do it.

8840. Away, get thee down, signifies influx, as appears from
the signification of going and getting down to the 'people, and
admonishing, when from the Divine by means of the truth
Irom it, which Moses represents, as denoting the influx of the
Divine through truth from it.

8841. And come up, thou and Aaron, signifies conjunction
with truth from the Divine, internal and external, as appears
from the signification of coming up to Jehovah, as denoting
conjunction (see no. 8760) ; and from the representation of
Moses and Aaron, as denoting truth from the Divine, internal
and external, Moses representing the internal, and Aaron the
external (see nos. 7089, 7382).

8842. And let not the priests and the people break through to
come up to Jehovah, signifies lest those who are in spiritual
good and truth desire [to ascend] into the celestial heaven,
as appears from what was said above (nos. 8830, 8832), where
like words occur.

340

CHAPTEE XIX. 25. [8843-8847.

8843. Lest inradventure He ma'ke a hreach iqwn them, signi-
fies a separation from truth and good (as above, no. 8833), here
also from truth, because it is said also of the people.

8844. Verse 25. And Moses v.ient doivn to the people, signifies
the influx of the Divine through truth from it (as above, no.
8840).

8845. And spake unto them. This signifies admonition in
this manner (as above, no. 8839.)

Continuation concerning the Spirits and Inhabitants of
THE Planet Jupiter.

8846. Among the spirits from the planet Jupiter, there are some
whom they call chiiiiney-sweepers, as they appear in dress and
face like such ; they are those who rehtike the men of their own
earth, and afterwards instruct them {see nos. 7801 to 7812) ; what
they have relation to in the Grand Man, and their quality,
may he seen from the description of tliem given above (no. 5056),
which I am allowed here to transcribe.

8847. A certain spirit from another earth vms present with
me {he was from the planet Jupiter), who anxiously requested that
I should intercede for him that he might be admitted into heaven.
He said that he was not conscious of having done any evil, only
that he had rebuked the inhabitants of that earth ; he added, that
after he had rebuked them, he instructed them. He applied him-
self to my left side under the elboio, and spoke as it were from a
divided faith ; he had also the power of exciting pity : but cdl I
coidd say in reply loas, that it tvas not in my power to help him.,
for that all help was from the Lord alone ; and that I coidd not
intercede for him becatise L did not know whether it ivas uscfid
or not ; but tliat if he were deserving, he might Jiave hope. He
was then sent among the ivell-disposed spirits from his own earth ;
but they said he could not be in their company, because he was
not like them ; nevertheless, since he had still an intense desire
to be introduced into heaven, he ivas sent into a society of ivell-
disposed spirits of this earth : but these too said that he could not
remain with them. He was likewise of a black colour in the light
of heaven ; but he himself said that he was not of a black, but of
a yellowish colour. I was told, that at first those are of this
quality who are afterwards received among those ivho constitute
the province of the seminal vessels ; for the semen is collected in
those vessels, and there receives a suitable covering to preserve it
from being dissipated, which can be put off in the neck of the
womb, so that what is reserved within may serve for conception,
that is for the impregnation of the oviUum ; hence also that
seminal covering has a tendency, and as it were a burning desire,

341

8848-8851.] EXODUS.

to put itself off, and leave the semen to perform its use. Some-
ichat similar to this appeared in the case of this spirit : he came
again to me, hut this time shabhily dressed, and again said that
he had a hurning desire to he admitted into heaven, and that he
now perceived himself to he qualified. I ivas 2)^'>'')nitted to tell him
that possibly this tvas a sign that he woidd shortly he admitted :
the angels then told him to put off his clothes, which he did m
quickly from the vehemence of his desire, that it could scarcely
have hcen done more quicldy : thus was represented the quality of
the desires of those loho arc in the pi^ovince to ivhich the seminal
vessels correspond.

8848. I was informed that luhen such spirits are prepared for
heaven, they are stripped of their own garments and are clothed
with shining Tiew raiment, and heeome angels. They may he
likened to caterpillars, which, having passed through the humUe
state of their existence, are changed into nymphs, and then into
butterflies, in ivhieh last state they receive other clothing, and also
loings of various colours, hlue, ycllouj, silver, or golden ; and then
they have liherty to fly in the air as in their heaven, and to
celehrate their marriages, and lay their eggs, and thus provide for
the propagation of their kind ; and then also siveet and pleasant
food is provided for them from the juices ami odours of various
flowers.

8849. Another of the spirits frmn that planet came to me,
saying that he was seeking the only Lord, and ivas desirous to
come into heaven, hut that he loas not ahle, because in the life of
the body he had done evil. I asked him. What evil ? He rep)lied
that he had taken from a companion something of little value,
lohich he supposed his companion woidd have given him, and that
this weighed upon his conscience. Hence it was evident %vhat sort
of life they lead in that planet, and that it torments them if they
do evil to any one, however slight ; for he had brought that thought
along ujith him from earth.

8850. I was shewn tlie upyper part of ct bald head, ivhich was
hony ; and I was told that such an appearance is seen by those
loho are to die within a year, and that they then prepare them-
selves. They do not fear death there, except on account of leaving
a married partner, children, or parents : for they know that they
shall live cifter death, and that they do not pass away out of life,
because they come into heaven ; wherefore cdso dying they do not
call dying, but being heaven-made. Those who have lived in that
earth, happy in co7ijugial love, and have taken such care of their
children as becomes parents, do not die by diseases, but as in ap)eace-
ful sleep, and thus p)ass from the world into heaven.

8851. The age of the men there is for the most part thirty
years, according to the years on our earth ; those zvho live above
that pjcriod ((re said to be untcccchcthle, ctnd therefore the chastising
and instr^icting spirits do not come to them. The reason why they

342

CHAPTER XIX. [8852.

dk loitliout so hrief a space of time, is of the Divine Providence,
lest their numlcrs should increase leyond what that earth is
capalle of siq^x^orting. They come to maturity also sooner than
on our earth ; even in the prime of their youth they connect
themselves in marriage, and then their delights consist in loving
their p)artner,.and taking care of their children; other delights
they indeed call delights, hut respectively external.

8852. At the close of the folloiving chapter an account ivill he
given of the spirits and inhabitants of the planet Saturn.

343

EXODUS.

CHAPTER TWENTIETH.

THE DOCTRINE OF CHARITY.

8853. Every man has a proprium, which he loves above all
things ; this is called the rnling part, or, if you prefer the
expression, the universally ruling part in him : it is continually
present in his thought, and also in his will ; and it constitutes
his veriest life.

8854. As for example, he that loves wealth above all things,
whether it be money or other property, is continually turning-
over in his mind how he may procure it : the acquisition of
it causes him inmost joy, and the loss of it inmost grief, for
his heart is in it. He that loves himself above all things, is
mindful of himself in everything ; he thinks of himself, speaks
of himself, and acts for the sake of himself; for his life is a
life of self.

8855. Every man has for an end that which he loves above
all things ; he regards it in each and all things ; it is in his
will like the hidden channel of a river, which draws and carries
away, even when he is acting in another affair, for it is that
which animates him. This is what a man seeks for in another,
and having found it, he accordingly either leads him, or acts
with him.

8856. During a man's regeneration, charity is implanted by
means of faith, until it obtains the dominion ; and when that
is the case, he has a new life ; for then it is continually present
in his thought and in his will, yea in their minutest things,
even when he is thinking about other things, and when he is
engaged in business.

8857. The case is the same with love to the Lord ; when
this becomes the ruling love, it is present in the minutest
things of the man's life ; as in the case of one who loves his
king or his parent, love towards these in their presence shines
forth from every feature of his face ; it is heard in every ex-
pression of his speech, and appears in every gesture. This is

344

CHAPTEE XX. [8858.

meant by having God continually before the eyes, and loving
Him above all things, with the whole soul and the whole heart.
8858. A man's quality entirely depends on that of the ruling
principle of his life ; by this he is distinguished from others ;
according to this, his heaven is constituted if he is good, and
his hell if he is evil ; for it is his veriest will, and thereby the
very being (esse) of his life, which cannot be changed after
death. From these considerations it is evident what is the
quality of the life of the regenerate man, and the quality of
the life of one who is unregenerate.

CHAPTEE XX.

1. And God spake all these words, saying,

2. I am Jehovah thy God, who brought thee forth out of
the land of Egypt, out of the house of servants.

3. Thou shalt not have other gods before My faces.

4. Thou shalt not make to thyself a graven image, or any
likeness, which is in the heavens above, or which is in the earth
beneath, or which is in the waters under the earth.

5. Thou shalt not bow thyself to them, and shalt not serve
them ; for I am Jehovah thy God, a zealous God, visiting the
iniquity of the fathers upon the sons, upon the thirds and upon
the fourths, to them that hate Me.

6. And doing mercy to thousands that love Me, and keep
My Commandments.

7. Thou shalt not take the name of Jehovah thy God in
vain ; for Jehovah will not hold him guiltless that taketh His
name in vain.

8. Eemember the Sabbath day, to hallow it.

9. Six days shalt thou labour, and do all thy work.

10. And the seventh day is the Sabbath to Jehovah thy
God ; thou shalt not do any work, thou, and thy son, and thy
daughter, thy man-servant, and thy maid-servant, and thy
beast, and thy stranger who is in thy gates.

11. For in six days Jehovah made the heaven and the earth,
the sea, and all that is in them, and rested on the seventh day ;
therefore Jehovah blessed the Sabbath day, and hallowed it.

12. Honour thy father and thy mother, that thy days may
be prolonged upon the land, which Jehovah thy God giveth
thee.

13. Thou shalt not kill; thou shalt not commit adultery;
thou shalt not steal ; thou shalt not answer against thy neigh-
bour the witness of a lie.

14. Thou shalt not covet thy neighbour's house ; thou shalt
not covet thy neighbour's wife, and his man-servant, and his

345

8859-8861.] EXODUS.

maid-servant, and his ox, and his ass, and everything that is
thy neighbour's.

15. And all the people saw the thnnderings and the lighten-
ings, and the voice of the trumpet, and the mountain smoking ;
and the people saw, and they were moved, and stood afar off.

16. And they said unto Moses, Speak thou with us, and we
will hear ; and let not God speak with us, lest peradventure we
die.

17. And Moses said unto the people, Fear not: God has
come that He may tempt you, and that His fear may be before
your faces, that ye sin not.

18. And the people stood afar off; and Moses came near
unto the thick darkness, where God was.

19. And Jehovah said unto Moses, Thus shalt thou say
unto the sons of Israel, Ye have seen that I have spoken with
you from heaven.

20. Ye shall not make with Me gods of silver, and gods of
gold ; ye shall not make them to yourselves.

21. An altar of earth thou shalt make unto Me, and shalt
sacrifice upon it thy burnt-offerings and thy thanksgiving-
offerings, thy flocks and thy herds, in every place in which I
shall put the memory of My name. I will come unto thee, and
I will bless thee.

22. And if thou make Me an altar of stones, thou shalt not
build them hewn ; for if thou move thy chisel upon it, thou
wilt also profane it.

23. And thou shalt not go up by steps unto Mine altar, that
thy nakedness be not laid bare upon it.

THE CONTENTS.

8859. This chapter treats in the internal sense of the Truths
Divine which are to be implanted in the good of those who are
of the Lord's spiritual Church. The Ten Commandments of
the Decalogue are those trviths : the Commandments about
sacrifices and the altar, which follow in this chapter, are the
external truths relating to worship.

THE INTEENAL SENSE.

8860. Verse 1. And God spake all these words, saying, signi-
fies Truths Divine for those in the heavens and on the earth.

8861. And God spake all these words, saying, signifies Truths
Divine for those in the heavens and on the earth, as appears

346

CHAPTER XX. 1. [8862.

from the signification of the words ivhich God spake, as denoting
Truths Divine ; for God speaks nothing but truths : hence also
Truth Divine is called the Word, and the Word is the Lord in
John (i. 1), because the Lord was the Divine Truth itself when
He was in the world, and afterwards when He was glorified
He became the Divine Good, and then all Divine Truth pro-
ceeded from Him. This Divine Truth is light to the angels ;
it is this also which enlightens our internal sight, which is that
of the understanding : this sight which perceives spiritual and 2
not natural things, has truths which are called the truths of
faith for its objects in the spiritual understanding, but in the
natural understanding it has for its objects the truths of civil
life which relate to what is just, and also those of moral
life which relate to what is honest, and lastly natural truths
which are conclusions from the objects of the external senses,
especially of the sight. From these considerations it may be
seen, that truths follow in order, and that each and all derive
their origin from Truths Divine, which are the internal prin-
ciples of all things ; the forms, also, in which they are, originate
from the same source, for they were created to receive and
contain them : hence it may appear what is meant in John by,
All things were created hy means of the Word (i. 1-3) ; for
Truth Divine is the veriest essence, and the only substance,
by means of which all things exist.

8862. The ivords ivMeh God spake mean Truths Divine for
those in the heavens and on the earth, because the Ten Com-
mandments which are called the Decalogue, and the subsequent
statutes promulgated and commanded from Mount Sinai, are
such truths as are not only for those who are on the earth, but
also for those who are in the heavens ; for all the words, that
is, all the truths which are from the Lord, are not only for men,
but also at the same time for angels, since they pass through
heaven, and thus pass to the earth : but in the heavens they do
not sound as on the earth, for they are there in a spiritual form,
but on the earth in a natural form. The quality of those
things which are in a spiritual form in respect to those which
are in a natural form appears from the particulars of the
Word in the internal and the external sense ; the things in
the internal sense are spiritual, but those in the external
sense, which is the sense of the letter, are natural; the
latter are adapted to those on the earth, and the former to
those in the heavens. That this is the case may be seen from 2
the consideration, that the Word has been sent, and thus has
passed from the Divine Himself, through heaven to the earth ;
and that when it came to the earth, it is truth accommodated
to mankind, who are engaged in earthly and corporeal matters ;
but that in the heavens it is accommodated to the angels, who
are engaged in spiritual and celestial affairs ; as the Word is

3-47

8863.] " EXODUS.

of such a nature, it is in itself holy, for it contains in it what
is celestial and Divine. This may plainly appear from the
Ten Commandments of the Decalogue ; for every one may
know that those Commandments are such as were acknow-
ledged everywhere on earth, as that parents ought to be
honoured, that murder, adultery, and theft ought not to be
committed, and that no one should bear false witness ; conse-
quently that the Israelitish nation might have known those
things from natural light only ; for what nation is there which
does not know them ? and yet in order to promulgate those
laws Jehovah Himself descended, and proclaimed them out
of the fire which burned even to the centre of heaven ; hence it
may appear that those Commandments contain within them
more than what appears in the letter, namely, such things as
are at the same time for the heavens, and fill them : such are
all things of the Word, because they are from the Divine :
hence it is evident from what ground the Word is holy, and
what is meant by its being inspired as to every jot and tittle,
and as to every little twirl (Matt. v. 18 ; Luke xvi. 17). The
quality of the Commandments of the Decalogue in the spiritual
sense, that is, their quality in the heavens, will be seen in
what follows.

8863. Verses 2-7. / ani Jehovah thy God, who hrought thee
forth out of the land of Egyi'it, out of the house of servants. Thou
shalt not have other gods before My faces. Thou shalt not make
to thyself a graven image, or any likeness, which is in the heavens
above, or ivhich is in the earth beneath, or which is in the waters
under the earth. Thou shalt not bow thyself to them, and shalt
not serve them ; for I am Jehovah thy God, a zealous God, visit-
ing the iniquity of the fathers upon the sons, upo7i the thirds and
upon the fourths, to them that hate Me. And doing mercy to
thousands tlmt love Me, and keep My Commandments. Thou
shalt not take the name of thy God in vain ; for Jehovah will
not hold him guiltless that taketh His name in vain.

I am Jehovah thy God, signifies the Lord as to the Divine
Human universally reigning in each and all things of good and
truth. Who brought thee forth out of the la7id of Egypt, out of the
house of servants, signifies deliverance from hell by Him. Thou
shalt not have other gods before My faces, signifies that truths
ought not to be thought of from any other source but the Lord.
Thou shalt not make to thyself a graven image, signifies not from
self-intelligence. Or any likeness, signifies a resemblance of
those things which are from the Divine. Which are in the
heavens above, or which are in the earth beneath, signifies which
are in spiritual light, or which are in natural light. Or which
are in the waters under the earth, signifies which are in the
sensual corporeal. Thou shalt not bow thyself to them, and shalt
not serve them, signifies that no Divine worship is to be paid
348

CHAPTEK XX. 2. [8864.

them. For I am Jehovah thy God, signifies that the Divine
from the Lord is in each and all things. A zealous God, signi-
fies that falsity and evil are therefrom. Visiting the ioiiquity
of the fathers njMn the sons, signifies the consequent prolification
of falsity from evil. U^wn the thirds and wpon the fourths,
signifies in a long series, and conjunction. To them that hate
Me, signifies those who entirely reject the Lord's Divine. And
doing mercy to thousands, signifies good and truth to them
for ever. That love Me, signifies those who receive the good
of love. And keep My Commandments, signifies those who
receive the truths of faith. Thou shall not take the name of
thy God ill vain, signifies the profanations and blasphemies of
the truth and good of faith. For Jehovah will not hold him
guiltless that taketh His name in vain, signifies that those things
cannot be forgiven.

8864. Verse 2. / am Jehovah thy God. That this signifies
the Lord as to the Divine Human universally reigning in each
and all things of good and truth, appears from the considera-
tion, that in the Word no other but the Lord is meant by
Jehovah (nos. 1343, 1736, 2921, 3023, 3035, 5663, 6280, 6281,
6303, 8274) : so also by Jehovah Zebaoth, the Lord Jehovih, and
Jehovah God (nos. 2921, 3023, 3448) ; and that the Lord is
called Jehovah from the Divine Good, which is the Divine esse,
and God from the Divine Truth, which is the Divine existere
(no. 6905, also nos. 709, 732, 1096, 2586, 2769, 2807, 2822,
3921 at the end, 4402). It is the Lord's Divine Human which
is here meant by Jehovah God, because the Lord as to that is .
meant in the Word both by Jehovah and by God ; — the Divine
Good, which He is even as to the Human, by Jehovah ; and the
Divine Truth, which is Himself, because it proceeds from Him,
by God. The Lord's Divine Human is meant by Jehovah God, 2
because the Divine itself which is in the Lord, cannot be seen or
even perceived in heaven, thus neither can it be received by
faith and love, but only the Divine Human. That the Divine
itself cannot be communicated to angels in heaven, and still
less to men on earth, except through the Divine Human, is
well known in the Churches from the Lord's words in the
Evangelists, where He says that He is the Door, that He is the
Mediator, that no one can come to the Father but through
Him, that no one but He knoweth the Father, and that no
one hath seen the Father, or even any appearance of Him :
hence it is evident that it is the Lord who is here meant by
Jehovah God : that it is He also who redeemed mankind and
delivered them from hell, is also well known. These par-
ticulars are signified by the words which follow. Who brought
thee forth out of the land of Egyiit, out of the house of servants.
From these considerations it is now evident that Jehovah God,
who spake from Mount Sinai, is the Lord as to the Divine

349

8865.] EXODUS.

3 Human. This is the first thing which the Lord spoke from
]\Iouiit Sinai, because this ought to reign universally in each
and all things which follow ; for that which is said lirst must
be kept in the memory in what follows, and be regarded as
what is universal therein : the meaning of reigning univers-
ally will be seen in what follows. All the things said by the
Lord are of this description, namely, that the things first said
are to govern in those which follow, and enfold them, and so
successively the things in the series. The things which follow
in this chapter are the Commandments of the Decalogue, which
are internal truths, and afterwards statutes, which are external
truths : in both these the Lord must reign as to the Divine
Human, for they are from Him, and are Himself, since all
the truths which are truths proceed from Him, and what
proceeds from Him is Himself. That it is the Lord as to
the Divine Human which ought to reign in each and all
things of faith, is also well known in the Churches ; for it is
there taught that without the Lord there is no salvation, and
that every truth and good of faith is from Him ; thus since
He is the source of faith, He Himself is the faith of man,
and if He is the faith, He is also every truth which the
doctrine of faith from the Word contains ; hence also the Lord

4 is called the Word. That the things which go before must
reign in those which follow, and thereby in the series, as was
said above, appears from all the things which the Lord spoke,
especially from that which is called the Lord's Prayer. In
that prayer all things follow in such a series, that they
constitute as it were a column increasing from the highest
to the lowest, in the interiors of which are the things which
go before in the series ; that which is first therein is inmost,
and that which follows in order adds itself to the inmost
successively, and thereby increases. That which is inmost
reigns universally in the things which are round about, that
is, in each and all things ; for thence comes the essential of
the existence of all.

8865. What is meant by reigning universally may appear
from what was said and shewn above (nos. 8853-8858), that
that universally reigns with a man, which is in each and all
things of his thought and of his will, consequently which
constitutes his very mind or life. The Lord ought to reign in
such a manner in man, for in such a manner He reigns in
the angels in heaven, of whom therefore it is said that they
are in the Lord. The Lord reigns when it is not only believed
that all good and all truth come from Him, but it is also loved
that such is the case : the angels are not only in the belief,
but also in the perception, that it is so, hence their life is
the Lord's life in them ; the life of their will is the life
of love from the Lord, and the life of their understanding is
350

CHAPTER XX. 2, 3. [8866, 8867.

the life of faith from Him : from these considerations it is
evident what is meant by the Lord's being the all in all of
heaven, and by His being heaven. When the Lord universally
reigns with the man of the Church, as with the angels of
heaven, then the Lord is in all his truths and goods of faith,
as the heart is in all the blood-vessels, since these derive
their origin, and the blood which is their life, from it. It :
should further be known, that such spirits and angels are
attendant upon man as agree with the quality of that which
universally reigns with him ; for that which reigns universally
constitutes the esse of the life of every one (nos. 8853-8858) ;
all a man's cheerfulness and contentment is from that source,
even when he is thinking about other things ; for therein the
angels and spirits attendant upon him dwell, and as it were
have their abode, flowing in with their gladness, and making
him cheerful and contented : the man does not perceive that his
cheerfulness and contentment are from this source, because he
does not know that his life flows in, or that what universally
reigns constitutes his life, or when that principle of life is
touched, that it is as if the pupil of the eye is touched, with
delight by beautiful objects, and with pain by ugly ones. It
is called universal from its being every particular in the
complex, and thus that what universally reigns is in each and
all things (see nos. 1919, 5949, 6159, 6338, 6482, 6483, 6571,
7648, 8067).

8866. Who h'ought thee forth out of the land of EgyjJt, out of
the house of servants, signifies deliverance from hell by Him, as
appears from the signification of bringing forth, as denoting
deliverance ; from the signification of the land of Egypt, as
denoting infestations by the internals (see nos. 7240, 7278) ;
and from the signification of the house of servants, as denoting
spiritual captivity (see no. 8049). The house of servants denotes
spiritual captivity and also hell, because it is servitude to be
held captive and to be led by those who are in hell, and it is
freedom to be led by the Lord (nos. 892, 905, 2870-2875, 2882,
2884, 2892, 2893, 6205, 8209). Those who are of the spiritual
Church, and are represented by the sons of Israel, were delivered
by the Lord from hell, by His coming into the world, and
making the Human in Himself Divine (see nos. 6854, 6914,
7035, 7828, 7932, 8018, 8321).

8867. Verse 3, Tlwii shall not have other gods before My
faces, signifies that truths ought not to be thought of as from any
other source but the Lord, as appears from the signification of
gods, as denoting truths, and in the opposite sense falsities
(see nos. 4402, 4544, 7268, 7873, 8301) ; and from the signi-
fication of faces, when they are predicated of God, as denoting
love, mercy, peace, and good (see nos. 222, 223, 2434, 5585),
thus the Lord Himself; for it is the Lord from whom those

351

8868.] EXODUS.

things are. That they were not to have other gods before My
faces, signifies that truths ought not to be thought of as from any
other source but the Lord, is also because the Lord's Divine
Human, which is signified by / am Jehovah thy God, is first
mentioned, and hence stands first in order, and must universally
reign in the particular truths which follow (nos. 8864, 8865);
wherefore there are now perceived what things ought to be
avoided as destructive, and as preventing the Lord from
reigning universally in each and all the truths which are
contained in the Commandments and statutes dictated and
commanded from Mount Sinai. The first thing which would
be destructive, is to think of truths being from any other source
but the Lord, which is signified by not having other gods hefore
the Lord's faces ; the rest of the things which would destroy
that universally reigning principle, are contained in what
follow in order, namely, that they shall not make to themselves a
graven image, or any likeness of those things which are in the
heavens, on the earth, or in the waters, ami that they shoidd not
hoiv themselves to them, and should not serve them; after this
therefore it again follows, for I am Jehovah thy God, which
signifies that the Lord must be in each and all things.

8868. We will here briefly explain what is meant by truths
as being from another source but the Lord. They are in
general those truths in which the Lord is not : He is not in the
truths of the man who denies Him and His Divine, or who,
while acknowledging Him, still believes that good and truth
are not from Him, but from himself, and who consequently
claims righteousness for himself. The truths also in which the
Lord is not, are those which are taken from the Word, especi-
ally from the sense of the letter, and are explained in favour of
a man's own dominion and profit ; these in themselves are truths,
because they are from the Word, but they are not truths when
they are misinterpreted and thereby perverted : such are tht)se
which the Lord means by these words in] Matthew : If any one
shall say, Lo, here is Christ, or there, believe it not ; for false Christs
and false prophets shall arise, and shall shew great signs and wonders,
.'O as to mislead, if it were possible, even the elect (xxiv. 23-26; see
no. 3900) ; and in Luke : See that ye be not deceived ; for many
shall come in My name, saying, I am, ami the time is near ; go
ye not therefore after them (xxi. 8). The truths which are from
the Lord, in their internal form are still truths from the Lord ;
and those which are not from the Lord only appear as truths in
their external form.but are not truths in their internal; for within
they are either vain, or false, or evil. In order to constitute a
truth, there must be life in it ; for a truth without life, is not
the truth of faith with a man, and life is from no other source
l)ut good, that is, by means of good from the Lord : if therefore
the Lord is not in a truth, it is lifeless, thus not true ; but if

CHAPTER XX. 3, 4. [8869.

falsity or evil is in it, the truth itself with the man is falsity or
evil ; for that which is within constitutes the essence, and also
in the other life shines through what is external. From these
considerations it may now appear how it is to be understood,
that truths ought not to be thought of as from any other source
but the Lord. As few persons know how the case is with
truths which in their internal form are such, thus which live
from the Lord, something shall be said about them from ex-
perience. In the other life it is clearly perceived by every one
Avho speaks there, what is inwardly stored up in the words of
his speech, as whether it be closed within, or open, also what
kind of affection there is in it ; if the affection of good is in it,
it is inwardly soft ; if the affection of evil, it is inwardly hard ;
and so forth. With the angels of heaven, their whole conver-
sation is open even to the Lord, as is both clearly perceived, and
also heard from its softness and quality ; hence also it is known
what lies stored up in truths, whether the Lord or not : the
truths in which the Lord is, are living truths ; but those in
which the Lord is not, are dead ; those which are living are the
truths of faith from love to the Lord, and from charity towards
the neighbour ; those which are dead are not truths, because
inwardly they contain self-love and the love of the world.
Spirits and angels in the other life may thereby be discerned ;
for every one's truths are according to his life, that is, accord-
ing to what universally reigns with him.

8869. Verse 4. Thmt, shall not make to thyself a graven
image. That this signifies not from self-intelligence, appears
from the signification of a graven image, as denoting that which
is not from the Lord, but from a man's proprium ; that which
is from the inteWectwdl' 2)ro2}rium is signified by a graven image,
and that which is from the voluntary proprium is signified by
a molten image ; to account either the latter or the former as a
god, or to worship it, is to love supremely all that which pro-
ceeds from self. Those who do this, wholly disbelieve that any
intelligence and wisdom fiow in from the Divine, for they
attribute all things to themselves, whatever otherwise befalls
them they refer either to fortune or to chance, plainly denying
the Divine Providence in such things. They suppose that if
there be anything of deity present, it is in the order of nature,
to which they ascribe all things ; they profess indeed with
their lips, that some Creator God has impressed such things on
nature, but still in heart they deny any God above nature :
such are those who from the heart attribute all things to their
own prudence and intelligence, and nothing to the Divine ; and
such of them as love themselves, worship what belongs to
themselves, and are also desirous to be worshipped by others,
even as gods, and that openly, if the Church did not forbid it.
These are the formers of graven images, and the graven images

VOL. X. z 353

8869.] EXODUS.

themselves are what they produce from the 'proprium, and

2 desh-e to have worshipped as things Divine. These things are
signified in the Word by graven images, as appears from the
passages where they are mentioned ; as in Jeremiah : Every
onan is become a fool from hnoioledgc ; every smelter is ashamed
hy the graven image; for his molten image is a lie, and there is
no hrcath in them (x, 14; li. 17); as a graven image signifies
that which does not proceed from the Lord, but from self-
intelligence, therefore it is said, Every man is hecome a fool
from knoivledge, and every smelter is made ashamed hy the
graven image ; and as in those things which are produced from
self-intelligence, there is no spiritual life, which comes only
from the Lord, therefore it is also said, and there is no breath in

3 them. In Habakkuk : What doth a graven ima.ge profit, because
the maker thereof hath graven it; a molten image, and the
teacher of a lie, that the maker of his device tmsteth tlierein, lohen
he makcth dumb gods ? there is no breath in the midst thereof
(ii. 18-20) ; in this passage a graven image denotes those things
which are produced from self-intelligence, in which there is

4 no life from the Lord In Jeremiah : A drought is upon her
vjaters ; and they shall be dried up ; for it is a land of graven
images, and they glory in dreadfd things; therefore Ziim divell
with lim, and the daughters of the ovjI dvxil tJurein (1. 38, 39) ;
speaking of Chaldiea and Babylon. A drought 2ipon the ivaters,
and they shall be dried up, denotes truths in which there is no
life ; Ziim and lim dwell therein, and the daughters of the owl,
denote evils and falsities, thus those things which are inwardly

5 dead ; hence, they are called a kind of graven images. In
Isaiah : The formers of a graven image arc all vanity, and their
most desirable things do not profit ; and they are loitncsses to
themselves; they see not, neither do they knoio (xliv. 9); the
formers of a graven image denote those who produce doctrines
which are not of truths from the Word, but from self -intelli-
gence, and of which it is said, their most desirable things do not
p)rofit, and they neither sec nor know. The subject treated of in
what follows, from verses 12-16 of that chapter, is the art of
devising and producing by reasonings from self-intelligence
things which they wish should be acknowledged as Divine; about
which it is thus finally said : The residue thereof he maketh into
a god, into his graven image; he worshippeth it, he boiveth him-
self; and yet they neither know nor understand ; and their eyes
do not see, so that their hearts do not xinderstand (vers. 17, 18) :
their not knowing, understanding, and seeing, denotes that there
are no truths and goods therein ; for all things which go forth
from self-intelligence are inwardly not truths and goods but
falsities and evils, for they proceed from the p)roj)riiim, which
at its root is evil (see nos. 210, 215, 694, 874-876, 987, 1023,
1044, 1047, 1581, 3812 at the end, 4328, 5660, 5786, 8480).

354

CHAPTER XX. 4. [8870.

In the same prophet : To who7ii will ye liken God ? and lohat 6
image ivill ye compare with Him t The workmen melteth a
graven image, and the smelter covcreth it over ivith gold, and
casteth silver chains; being in vmnt of an offering he chooseth
ivood that will not rot ; he scekcth for himself a clever workman
to prepare a graven image that may not he moved (xl. 18-20) ;
the graven image ivhich the workman melteth, denotes the false
doctrine which is from the proprium ; the smelter covering it
with gold, and casting silver chains, denotes the production of
reasonings so that the falsities of doctrines may appear to be
truths. Again : I Jehovah have called thee in justice, to open 7
the hliiul eyes, to bring forth from the prison him that is bound,
from the house of the dungeon them that sit in darkness. I am
Jehovah; this is My name; and My glory will I not give to
another, nor My praise to graven images (xlii. 6-8) ; speaking
of the Lord, that He is Jehovah, and that all wisdom is from
Him, and none from man : that the Lord is there treated of, is
evident ; that He is Jehovah there, is also evident, for it is said
Jehovah called him injustice; and afterwards,/ cun Jehovah;
this is My name ; and My glory will I not give to another ;
that all wisdom which is of life is from Him, is signified by
His opening the blind eyes, and bringing forth out of prison him
that is bound, and out of the hoibse of the dungeon them that sit
in darkness; that no wisdom is from man is signified by My
praise I loill not give to graven images. Graven images also 8
signify the things of self-intelligence in the following passages ;
in Isaiah : And there came the chariot of a man, a couple of
horsemen: and he answered, and said, Babylon is fallen; and he
hath broken to the earth all the g^'aven images (xxi. 9). Again :
Then shall ye judge unclean the covering of his graveyi images of
silver, and the clothing of his molten image of gold ; thou shall
cast them away as an unclean cloth ; it shall he called a dunghill
(xxx. 22). In Jeremiah : Wherefore have they provoked Me to
anger by their graven images, by strange vanities ? (viii. 19). In
Hosea: They have called themselves ; thus they went for the sake
of themselves: they sacrifice to Baalim, and burn incense to
graven images (xi. 2). In Moses : Cursed is the man that hath
made a gra.ven or a molten image, an abomination to Jehovah,
the loork of the hands of the craftsman (Deut. xxvii. 15).

8870. Or any likeness. This signifies a resemblance of those
things which are from the Divine, as appears from the signi-
fication of a likeness, as denoting a resemblance : it denotes a
resemblance of those things which are from the Divine, as
is evident from what precedes and follows ; from what pre-
cedes, in that there shall not he other gods before the faces of
Jehovah God, and they shall not make to themselves a graven
image, by which are signified truths from another source but
the Divine, and yet which appear like them ; and from what

355

8871.] EXODUS.

follows, as the things which are in the heavens, and on the earth,
and in the waters, meaning such things as are from the Divine

2 everywhere. It shall here be explained what is meant by a
resemblance of those things which are from the Divine, because
they are treated of in this verse and in the next, Eesemblances
of the things which are from the Divine are made by men,
when they speak Divine things with the mouth, and also
actually do such things as are commanded by the Divine, and
thereby induce a belief that they are in good and truth,
whereas in their heart they think quite differently, and intend
only what is evil ; such are dissemblers, hypocrites, and the
deceitful : it is these who make resemblances of the things
which are from the Divine. In the other life evil spirits make
such resemblances by presenting an external likeness and appear-
ance, in which inwardly there is nothing Divine : dissemblers,
hypocrites, and the deceitful learn this in the other life, and in
general all who from frequent use have contracted a habit of
speaking otherwise than they think, and of doing otherwise
than they will : some by such practices desire to acquire the
reputation of being good, and thereby of deceiving ; others,

3 of acquiring authority. Such things in that life are also
abuses of correspondences ; but they are successively deprived
of the external things, by which they put on the appearance of
such things as relate to charity and faith, for thus they act from
the nature which they acquired in the world, and no longer
from any pretence or hypocrisy : those who are of this char-
acter, and who perceive that external things are about to be
taken away from them, say, that if they retained them, they
should be able to converse with their associates in the other
life, and apparently to do good, as formerly in the world : this,
however, cannot be allowed, because by their externals, which
are apparently good, they would in some manner communicate
with the simple who are in the circumference of heaven, and
who correspond to the skins in the Grand Man ; but by their
internals they would communicate with the hells ; and as
their interior evils have the dominion, since they are of the
will, and the goods pretended in externals serve for the evil
to acquire dominion, therefore it is contrary to Divine order
itself to allow them to act with pretence and hypocrisy as in
the world; such things, therefore, are taken away from them,
and they are remitted into the very evil of their own will.

8871. Which are in the heavens above, or which are on the
earth beneath. That this signifies the things which are in
spiritual light and those which are in natural light, appears
from the signification of a likeness of those things ivhich are in
the heavens above, as denoting the things which appear and are
seen in spiritual light, all which objects have reference to tlie
good and truth which are of faith, of charity towards tlie
356

CHAPTEE XX. 4. [8872.

neighbour, and of love to the Lord. To feign and pretend those
things is to make a likeness of the things which are in the
heavens above ; and from the signification of a likeness of those
things ivhich are on the earth hencath, as denoting the things
vi'hich appear and are seen in natural light, which are such as
have reference to civil and moral good and truth ; to feign
and pretend these things is to make a likeness of those which
are on the earth beneath. In the sense of the letter there are
meant such things as appear in the sky, as the sun, moon, and
stars ; and such as appear on the earth, as animals of various
kinds, that either fly, walk, or creep ; but in the internal sense
are meant such things as these signify, all of which, as was
said above, have reference to good and truth. These things
are further described iu Moses by these words : Lest ye make
to yourselves a graven image, the appearance of any likeness, the
figure of a male or a female, the figure of any heast ivhieh is 07i
the ea7'th, the figure of any winged bird, which fiieth under the
sky, the figure of anything that creepeth on the earth, of the fish
which is in the waters under the earth ; and lest 2Jcradventitre
thou lift up thine eyes to heaven, and look at the sim, the moon,
and the stars, all the host of the heavens, and, thou he urged, and
hotv thyself to them, and serve them. Ye shall take heed to your-
selves, lest ye forget the covenant of Jehovah your God, which He
made with you, and make to yourselves a graven image of any
figure ; for Jehovah thy God is a consuming fire, a zealous God.
When ye shall beget sons and sons sons, and shall grow old in
the land, and shall corrupt yourselves, and shall make a graven
image of any figure, I call heaven and earth to witness against
you this day, that ye shall soon utterly perish from off the earth.
Jehovah will scatter you among the peoples, where ye shall serve
gods, the work of a man's hands, wood and stone (Deut. iv. 16-
28). The principal reason why they were so strictly forbidden ,
to make a likeness of anything in the heavens and on the
earth was, because, being descended from Jacob, they were
very prone to worship external things, as they were un-
willing to know anything about the internal things of the
Church, which relate to faith, to love to the Lord, and to
charity towards the neighbour ; therefore, if they had been
allowed to make likenesses of things, they would in such case
have bowed down themselves to them, and worshipped them
as gods. This is plainly evident from the golden calf, which
they made for themselves in the midst of so many miracles,
and also from their frequent apostasy from Divine to idolatrous
worship. Nevertheless in the internal sense such things are
not meant, but those which have been set forth above.

8872. Or which are in the waters under the earth, signifies
such things as are in the sensual corporeal, as appears from
the signification of a likeness of those things ivhich are in the

357

8873-8875.] EXODUS.

waters under the earth, as denoting the things which are below
those visible in natural light ; and that these things are such
as are in the sensual corporeal, is evident from the successive
degrees of light of a man's intellectual part. In his first
degree are the things which are in spiritual light, signified by
those which are in the heavens above ; in the second degree
are those which are in natural light, signified by those which
are on the earth beneath ; and in the third degree are those
which are in the sensual corporeal, signified by the things in
the waters under the earth : the nature and quality of the
sensual corporeal may be seen, nos. 5084, 5089, 5094, 5125,
5128, 5580, 5767, 6183, 6201, 6310-6316, 6318, 6598, 6612,
6614, 6622, 6624, 6844, 6845, 6948, 6949, 7442, 7693. To
the sensual corporeal are related the scientifics, which are
immediately from the experience of the external senses, and
also their delights : with the good these are both good, because
they are applied to goods ; but with the wicked they are evil,
because they are applied to evils ; to deceive by their means,
as dissemblers, hypocrites, and the deceitful are wont to do,
is to make a likeness of such things as are iii the waters render
the earth.

8873. Verse 5. Thou shalt not how thyself to them, and. shalt
not serve them, signifies that no Divine worship is to be paid
them, as appears from the signification of boiving doion one's
self as denoting humiliation (see nos. 2153, 5682, 6266, 7068) ;
and from the signification of serving, as denoting submission
(see no. 5164). It denotes Divine worship, because humilia-
tion and submission are the essentials of worship, for worship
apart from them is not worship, but mere gestures in imitation
of those who are in true worship, in which gestures there is
no life ; for life from the Lord flows in only into a humble
and submissive heart, for it is adapted to receive it ; the
reason of this is, that when the heart is truly humble there
is no opposition from self-love and the love of the world.
Both are expressed, because hoiving down one's self signifies
worship from the good of love, and serving, worship from the
truth of faith.

8874. For I am Jehovah thy God, signifies that the Divine
from the Lord is in each and all things, as appears from what
was explained above (nos. 8864, 8865).

8875. A zealous God. That this signifies that falsity and
evil are therefrom, appears from the circumstance, that a
zealous God in the genuine sense denotes the Divine Truth of
tlie Divine Good, for God is predicated of truth (nos. 2586,
2769, 2807, 2822, 3921, 4287, 4402,7010, 7268, 8301); and
zealous is predicated of good, as will be seen below ; but a
zealous God in respect to those who do not receive the Divine
Truth of the Lord's Divine Good, denotes falsity and evil ; for

358

CHArXEE XX. 5. [8875.

those who are in the opposite perceive the Divine Truth as
falsity, and the Divine Good as evil ; for every one sees them
from his own quality : hence it is that the Lord's zeal, which
in itself is love and pity, appears to them as anger ; for when
the Lord out of love and mercy protects His own in heaven,
the wicked are indignant and angry against the good, and rush
into the sphere where the Divine Truth and the Divine Good
are, and attempt to destroy those who are there, and in this
case the Divine Truth of the Divine Good operates upon them,
and makes them feel such torments as exist in hell ; hence
they attribute to the Divine, wrath and anger, and also all
evil, whereas in the Divine there is absolutely nothing of
anger or evil, but pure clemency and mercy ; from which it is
evident, why zealous signifies what is false and evil, and zeal
signifies anger : wrath and anger are attributed to the Lord,
whereas they belong to those who are in evil, or who bear
anger against the Divine (see nos. 5798, 6997, 8284, 8483);
evils, punishments, and vastations in like manner are attributed
to the Lord, when yet there is nothing in Him but love and
mercy (nos. 2447, 6071, 6991, 6997, 7533, 7632, 7643, 7679,
7710, 7877, 7926, 8214, 8223, 8226-8228, 8282, 8632); the
wicked devastate themselves, and cast themselves into damna-
tion and hell, by attempting to destroy what is good and true
(nos. 7643, 7679, 7710, 7926, 7989). The Lord appears to
every one according to his quality (nos. 1861 at the end, 6832,
8197). The Lord's zeal is love and mercy; and when He pro-
tects the good against the evil, it appears like hostility and
anger, as is shewn from the following passages in the Word.
That the Lord's zeal is love and mercy, appears from Isaiah :
Looh forth from the heavens, and see from the habitation of Thy
holiness and of Thy dignity ; and where are Thy zeal and Thy
strength'^ The moving of Thy towels, and Thy compassions
towards me are continual (Ixiii. 15); here zeal denotes mercy,
which is the moving of the bowels, and is predicated of good,
for it is said Thy zeal and Thy strength, where zeal is said of
good, and strength of truth ; so also the moving of the bowels is
said of good, and compassions of truth: in like manner the
habitation of holiness denotes the heaven of those of the
celestial kingdom, and the habitation of dignity the heaven of
those of the spiritual kingdom ; hence also it is evident that
in the Word, where good is mentioned, so also is truth, on
account of the heavenly marriage of good and truth in every-
thing of the Word, as in the case of the Lord's two names,
Jesus and Christ, which signify the Divine marriage in the
Lord, (concerning which see nos. 683, 793, 801, 2516, 4138 at
the end, 5138, 5502, 6343, 7945, 8339 at the end). In the
same prophet : Unto us a boy is born, unto us a son is given,
upo7i whose shoulder is the government ; he called His name

359

8875.] EXODUS.

Wonderful, Counsellor, Gocl, Hero, the Father of Eternity, the

Prince of Peace. Of the increase of His government and peace

there shall he no end : the zeal of Jehovah shall do this (ix. 5, 6) ;

speaking of the Lord and His Coming: the zeal of Jehovah

shall do this, denotes that He will do it from an ardent love

of saving mankind. Again : Out of Jerusalem shall go forth a

remnant, and a going out from- Mount Zion : the zeal of Jehovah

shall do this (xxxvii. 32) ; the zeal of Jehovah shall do this,

denotes that it is from love and mercy. In Ezekiel : Thus

said the Lord Jehovih, Noiv will I bring hack the captivity of

Jacoh, and will have compassion on the whole house of Israel,

and will he zealous for the name of My holiness (xxxix. 25); to

he zealous, denotes to have compassion. In David : The zeal of

Thy house hath eaten Me up (Psalm Ixix. 9) ; speaking of the

Lord: the zeal of the house of Jehovah, denotes love towards

those who receive good and truth ; for they are the house of

Jehovah. That the Lord's zeal or mercy, when it protects the

good, appears like hostility, is manifest from Isaiah : Jehovah

shall go forth as a Hero ; as a Man of War He shall stir up

zeal ; He shall cry and shout ; He shall p)revail over His enemies

(xlii. 13). And in Joel: Jehovah shall he zealous for His land,

and shall spare His peopile (ii. 18). That the Lord's zeal is

called anger and wrath, because mercy so appears to the

wicked, is manifest from Moses : Ye shall not go after other

gods, of the gods of the peoples who are round ahout you ; for

Jehovah thy God is a jealous God in the midst of thee ; lest per-

adventure the anger of Jehovah thy God hum against thee, and.

destroy thee from off the faces of the earth (Deut. vi. 14, 15).

Again : They provoked Him to zeal hy strange \()ods\ ; they

rendered Him angry hy ahominations ; they sacrificed to demons ;

they moved My jealousy hy what was not god; they provoked.

Me to anger hy their 'vanities (Deut. xxxii. 16, 17, 21). In

Ezekiel : When My anger shall he accomplished, and I shcdl

cause My wrath to rest tqjon them, J will rep)ent, that they may

knou) that I Jehovah have sp)okcn in My zeal, wheii I shall have

accomplished My wrath tipon them (v. 13). In Zechariah : The

angel of Jehovah that was tvith me said unto me, Cry, saying,

Thus said Jehovah Zehaoth, I ivas zealous for Jerusalem, and for

Zion tvith great zeal ; for unth great indignation I was indignant

against the nations that ivcre secure (i. 14, 15 ; viii. 2). In

Zephaniah : / will p)our out upon them Mine indignation, all

the wrath of Mine anger ; for in the fire of My zeal the whole

earth shall he devoured (iii. 8). In Moses : It will not please

Jehovah to pardon him ; hut then the anger of Jehovah and His

zeal will smoke against that man, and every curse shall rest upon

him ( [Deut.] xxix. 20). In David : How long, 0 Jehovah ? unit

Thou he wroth for ever? will Thy zeal hum like a fire? Pour

out Thine anger upon the nations that have not known Thee

360

CHAPTEE XX. 5. [8876.

(Psalm Ixxix. 5, 6). In like manner the zeal of Jehovali is
described as anger (Ezek. xvi. 42 ; xxiii. 25 ; xxxviii. 19).
Erom these passages it may appear that tlie zeal of Jehovah, or
a Jealous God, in the genuine sense, denotes love and mercy,
but in a spurious sense, such as appears to those who are in
evils and falsities, it denotes anger and vastation. It should
be known that Jehovah, that is, the Lord, is especially called
Jealous or the Avenger, when the man of the Church has cor-
rupted the Divine, which ought universally to reign with him,
and which he ought above all things to love, to reliect on, and
to fear ; when that is corrupted or destroyed, then instead of
heavenly light mere thick darkness usurps its place, for there
is no longer any influx thereof from the Divine, because there
is no reception : hence it is said : / am Jehovah thy God, a
jealous God, visiting the iniquitij of the fathers iqwn the sons,
upon the thirds and the fourths of them that hate Me ; and this
in ease they worshipped other gods, or made to themselves a
graven image or any likenesses ; for these things corrupt the
Divine which ought universally to reign. On this account it
is declared in like manner in other passages in Moses : Ye
shcdl take heed lest ye make to yourselves a graven image of any
figure ; for Jehovah God is a consuming fire, a jccdous God
(Deut. iv. 23, 24) ; and again : Thou shall not worship another
God ; for the name of Jehovah is the Jealous ; He is the jealous
(Exod. xxxiv. 14). This was so strictly forbidden with the
Israelitish nation, because the worship of other gods, and of
graven images and likenesses, destroyed every representative
of the Church among them ; for in heaven Jehovah, that is,
the Lord, universally reigns ; His Divine fills all things therein,
and constitutes the life of all; if any other had been wor-
shipped instead of the Divine, every representative, and thereby
all communication with heaven, would have perished.

8876. Visiting the iniquity of the fathers iqjon the sons,
signifies the consequent prolification of falsity from evil, as
appears from the signification of visiting the iniquity of the
fathers, as denoting the prolification of evils. Visiting denotes
prolification, because the subject treated of is the state of those
who wholly reject from themselves the Divine, and who there-
fore are no longer receptive of good but of evil, and this con-
tinually ; for with such evil continually increases, which is
prolification ; a father denotes good, and in the opposite sense
evil (see nos. 3703, 5902, 6050, 7833) ; and from the significa-
tion of sons, as denoting truths (see nos. 1147, 2623, 3373),
consequently in the opposite sense falsities. In the proximate
sense, visiting the iniquity of the fathers upon the sons, does
not mean that the sons suifer the punishment of the iniquity
of their fathers, for this is contrary to what is Divine (Deut.
xxiv. 16) ; but that the evil of the fathers increases, and thus

361

8877-8879.] EXODUS.

is inherited by the children, and that hence there is a successive
accumulation of evil (nos. 2910, 3701, 4317, 8550, 8551) ; but
in the spiritual sense fathers do not mean fathers, but evils,
and sons do not mean sons, but falsities ; hence the above words
signify the continual prolification of falsity from evil.

8877. Upon the thirds and upon the fourths, signifies in a
long series, and conjunction, as appears from the signification
of three, as denoting what is full from beginning to end (see
nos. 2788, 4495, 7715), thus what is in a long series, hence sons
the thirds, denote falsities in a long series ; sons denoting
falsities (see just above, no. 8876) ; and from the signification of
four, as denoting conjunction, in like manner as tioo (see nos.
1686, 5194, 8423), hence sons the fourths, denote falsities
conjoined in a long series. This s.ignification of sons the thirds
and the fourths, will doubtless appear strange or foreign to the
sense of the Word ; but it should be known, that, in the
internal sense, numbers do not signify numbers, but things
(see nos. 482, 487, 575, 647, 648, 755, 813, 1963, 1988, 2075,
2252, 3252, 4264, 4495, 4670, 5265, 6175).

8878. To them that hate Me, signifies those who entirely
reject the Lord's Divine. This appears from the signification of
them that hate God, as denoting those who are in evil and
consequently in falsity; for these reject the Lord's Divine,
and so far as they are in evil and the falsity therefrom, so
far they not only reject it, but also hate it. They reject the
Lord's Divine, because those who are in evil are not in heavenly
but in natural light, and at length in sensual light which is
from the corporeal part : from that light they cannot at all see
the Lord's Human otherwise than as human ; for they cannot
perceive what the Divine Human is, because their ideas con-
cerning the Divine are altogether vain and empty. If they
are told that the Divine itself is Divine Love, and that that is
the esse of all life, and that the Lord from conception was that
love, which thereby was the inmost esse of His life, thus
Jehovah, and that He glorified His Human to the likeness
thereof, that is, made it Divine ; — these things may indeed in
some measure be apprehended by those who are distinguished
by any intellectual acumen, but still they do not believe them ;
for when they fall from the intellectual light, in which they
are at the time, into their own natural and sensual light, they
come into mere thick darkness concerning this truth, and
thence into a denial of it.

8879. Verse 6. And doing mercy to thousands, signifies good
and truth to them for ever, as appears from the signification of
mercy, as denoting the influx of good and truth from the Lord,
and spiritual life therefrom, which is given by regeneration
(see nos. 6161, 6307) ; for the Lord from mercy gives such
things as relate to eternal life and happiness ; and from the

362

CHAPTER XX. 6, 7. [8880-8882.

signification of thousands, as denoting very much, and when it
is said of the Divine Mercy, as denoting for ever (see nos.
2575, 8715).

8880. That love Me, signifies those who receive the good of
love, as appears from the signification of those ivho love Jehovah,
that is, the Lord, as denoting to receive the good of love ; for
those who love the Lord, do so not of themselves, but from the
Lord, for all good flows in from Him ; and those love Him who
refrain from evil, for evil opposes and rejects the influx of good
from the Lord ; wherefore when evil is removed the good is
received, which is continually present from the Lord and
striving to enter.

8881. And hee^j My Commandments, signifies those wdio
receive the truths of faith, as appea>rs from the signification of
Commandments, as denoting the truths »f faith (see nos. 3382,
8362). To keep them denotes to receive them, because the
truths which are called truths of faith, in order that they
may be of faith and may live with a man, also flow in from the
Lord ; the man indeed learns them, and stores them up in his
memory, but so long as he does not will them, and consequently
does not do them, they do not become living ; but when they
are brought forth from the memory, and by means of the
intellectual part are insinuated into the will, that is, by the
thought into the affection, and thence into act, then they
become living, and are truths o-f faith : this is effected by the
Lord, when the man refrains from evils (as was said just above,
no. 8880).

8882. Verse 7. Thou shalt not take the name of thy God into
what is vain. That this signifies the profanations and blas-
phemies of the truth and good of faith, appears from the
signification of the name of God, as denoting all in the complex
by which the Lord is worshipped, thus all the truth and good
of faith (see nos. 2724, 3006, 6674) ; and from the signification
oHaking into what is vain, as denoting to profane and blaspheme.
To take the name of God into what is vain properly signifies to
turn truth into evil, that is, to believe that it is truth, and still
to live in evil ; it is also to turn good into falsity, that is, to
live holily and yet not to believe; both are profanation (no. 4601) ;
for to believe is of the understanding, and to live is of the
will, wherefore in those who believe otherwise than they live,
the thought and the will are divided ; but as the will continu-
ally flows into the understanding, for the understanding is the
form of the will, that is, the will shews itself in the light there,
consequently when a man believes in one way and lives in
another, truth and evil, or good and falsity, are conjoined, thus
the things which he derives from heaven are together with
those which he derives from hell : this conjunction cannot be
loosened, and thus the man be healed, except by a violent

363

8882.] EXODUS.

separation, wliicli carries away with it all spiritual life ;
wherefore such persons are let into the most grievous of all the
hells, where they are direfully tormented. This is what is
meant by the Lord's words in Matthew : All sin and blasphemy
shall lie forgiven unto men ; hv.t the blasphemy of the Spirit
shall not be forgiven unto 7nen : if any one shall say a word
against the Son of man, it shall be forgiven him ; but who-
ever shall speak against the Holy Sjnrit, it shall not be forgiven
him, either in this age, or in that which is to come (xii. 31, 32).
As also by these words in Luke : When the unclean spirit is
gone out of a man, he ivanders through dry places, seeking rest :
'which if he find not, he saith, I will return into my house
whence I came forth ; and when he cometh hefindeth it swept and
furnished : then he goeih away and taketh seven other spirits worse
than himself ; and they enter in, and dwell there ; and the last
states of the man become worse than the first (xi. 24-26).
These words describe the profanation of truth from the Lord ;
the uoiclcan spirit ivhen he goeth forth means the acknowledg-
ment and faith of truth ; the house sivept means a life con-
trary to truths ; his return ivith seven other spirits means a state
of profanation. These are the things signified by taking the
name of God into what is vain. That such a state with man
cannot be healed, thus cannot be forgiven, is also signified by
the words which immediately follow, Jehovah will not hold
him guiltless that taketh His name into what is vain ; which
means that it cannot be forgiven. More about the nature of
profanation, and those in whom it is, may be seen at nos. 593,
1003, 1008, 1010, 1059, 1327, 1328, 2051, 2426, 3398, 3399,
3402, 3489, 6348, 6595, 6959, 6963, 6971, 8394. To take the
7iamc of God into what is vain also signifies blaspheming,
which is done when those things which belong to the Word or
the doctrine of faith, thus which are holy, are exposed to
ridicule, and are applied to unclean earthly purposes, and
thereby defiled (see nos. 4050, 5390). But taking the name of
God into what is vain, in respect to the Israelitish nation, who
did not acknowledge any good and truth of faith, which are
signified by the name of God, means the application of the
name of Jehovah, and also of the precepts and statutes which
were commanded them, to the worship of idols ; as they did
in the wilderness at the worship of the golden calf, to which
they not only offered burnt-offerings and sacrifices, and ate of
the things sanctified thereby, but also called the day of its
celebration the feast of Jehovah ; of which it is thus written in
Moses : Aaron made a molten calf of gold : and they said, Tliese
are thy gods, 0 Israel, that brought thee up) from the land of Egypt.
And when Aaron saiu it, he built an altar before it, and proclaimed^
and said, To-morrow is a feast of Jehovah : wherefore they arose
in the morning of the following day, and offered burnt-offerings
364

CHAPTER XX. 8. [8883-8885.

and brought thanksgiving offerings (Exod. xxxii. 4-6). Those
who thus took the name of Jehovah God into what is vain
could not be forgiven, which is signified by their not being held
guiltless, as appears from the words of Jehovah to Moses con-
cerning them on the occasion : Whosoever hath sinned against
Me, I ivill blot out from My book : nevertheless go ; bring this
people into the land of which I spake unto thee : but in the day
of My visitation I ivill visit their sin upon them (vers. 33, 34
of the same chapter).

8883. For Jehovah will not hold him guiltless that taketh His
name into what is vain, signifies that those things cannot be
Ibrgiven, as appears from what has been explained just above
(no. 8882).

8884. Verses 8-11. Remember the Sabbath day, to hallow it.
Six days shalt thou labour, and do all thy work. And the
seventh day is the Sabbath to Jehovah thy God ; thou shalt not
do any work, thou, and thy son, and thy daughter, thy man-
servant, and thy maid-servant, and thy beast, and thy stranger
who is in thy gates. For in six days Jehovah made the
heaven and the earth, the sea, and all that is in them, and
rested on the seventh day; therefore Jehovah blessed the
Sabbath day, and hallowed it.

Remember, signifies to have perpetually in the thought. The
Sabbath day, signifies, in the highest sense, the union of the
Divine itself and the Lord's Divine Human ; in the internal
sense, the conjunction of the Divine Human with the heavens,
thus heaven, and thereby the marriage of good and truth there.
To halloiv it, signifies that it is not to be violated in any way.
Six days shalt thou labour, and do all thy work, signifies the
combat which precedes and prepares for that marriage. And
the seventh day is the Sabbath to Jehovah thy God, signifies good
implanted, and thereby a marriage. Thou shalt not do any
work, thou, and thy son, and thy daughter, thy man-servant, and
thy maid-servant, and thy beast, and thy stranger who is in thy
gates, signifies that in such case heaven and blessedness apper-
tain to each and all things in man's internal and external.
For m six days Jehovah made the heaven, and the earth, and the
sea, signifies the regeneration and vivification of those tilings
which are in the internal and external man. And all that is
in them, signifies of all things therein. And rested on the seventh
day, signifies that then there is peace and the good of love.
Therefore Jehovah blessed the seventh day, signifies that in this
case there is the heavenly marriage from the Lord. And
halloived it, signifies that it cannot in anywise be violated.

8885. Verse 8. Remember. That this signifies to have
perpetually in the thought, appears from the signification of
remembering, when it is said of such a thing as ought not
in anywise to be forgotten, as denoting to have perpetually

3G5

8885.] EXODUS.

in the thought. That is perpetually in the thought which
universally reigns there ; and that universally reigns with a
man, which is perpetually in his thought, even when he is
meditating on other things, or is engaged in business matters.
A man's thought involves many things together, for it is the
form of many things which have successively entered : those
things which are plainly perceived are at the time in the
midst, and thereby in the light of the internal sight, while all
others are then at the sides round about; those which are
round about are in obscurity, and are manifested only when
such objects occur as they are connected with ; but the things
which are still further removed, and are not in the same plane,
but tend downwards, are such as the man has rejected and
holds in aversion ; such are evils and falsities with the good,

2 and goods and truths with the evil. In a man's real thought
are those things which are perpetually there, that is, which
universally reign there, and which are his inmost things ; from
these he regards those things which are not perpetually there,
that is, which do not yet universally reign, as outside of, and
also as beneath himself, and as not yet in connection, from
which he can then choose and adjoin to himself those which
agree with the inmost things, from which adjunction and
finally connection the inmost things, that is, those which
universally reign, are strengthened : this is effected by new
truths with the good, and by new falsities, or the wrong appli-

3 cations of truths, with the wicked. It should further be
known, that that which universally reigns is what is insinuated
into the will itself, which is the inmost of the man, being
formed from his love ; for whatever a man loves, this he wills,
and what he loves above all things, this he most interiorly
wills ; but the understanding serves to manifest before others
those things which the man wills, that is, which he loves, and
also to bend the wills of others by ideas variously formed to
descend together : when this is the case, the love or affection
flows from the will into the intellectual ideas also, and by a
certain kind of inspiration vivifies and moves them. Those
intellectual ideas with the good make a one with the affections
which are of the will ; but it is otherwise with the wicked,
with whom the thouglit and the will indeed inwardly agree
together, for the evil which the will desires, the understanding
regards as the falsity agreeing with evil ; but this agreement
does not appear before men in the world, for from infancy
the wicked learn to speak otherwise than they think, and to
do one thing while they will another ; in a word, they learn
to separate their interior man from tlie exterior, and in
the latter to form another will and also another thought
differing from those which are in the interior, and thus by
the exterior man to feign a good entiiely contrary to the

366

CHAPTEE XX. 8, 9. [8886-8888.

interior, which at the same instant wills what is evil, and also
in a manner unperceived thinks it ; but the quality of the
interior will and thought is evident in the other life as in
clear light, for there externals are removed, and internals are
laid bare.

8886. The Sahbath day, signifies, in the highest sense, the
union of the Divine and the Lord's Divine Human ; in the
internal sense, the conjunction of the Divine Human in the
heavens, thus heaven, and thereby the marriage of good and
truth there, as appears from what was shewn before (no. 8495);
as such things are signified by the Sahbath, therefore in the
representative Church it was most holy, and was to be per-
petually thought of, that is, was to reign universally ; this
constitutes the life of man (see nos. 8853-8858, 8885). The
Israelitish nation, indeed, did not think of the union of the
Divine and the Lord's Divine Human, or of His union with
heaven, or of the conjunction of good and truth in heaven,
which were signified by the Sahbath, because they were alto-
gether in externals without an internal ; but they were enjoined
to account the Sabbath most holy, in order that those Divine
and celestial things might be represented in heaven : how this
was, is evident from what was shewn above concerning that
nation, and the representative of a Church among them (nos.
3147, 3479, 3480, 3881 at the end, 4208, 4281, 4288, 4289,
4293, 4311, 4444, 4580, 4680, 4825, 4844, 4847, 4891, 4912,
6304, 6306, 7048, 7051, 8301 at the end).

8887. To hallovj it. This signifies that it is not to be
violated in any way, as appears from the things which were
commanded concerning the Sabbath (see no. 8495), and from
those which here follow concerning the hallowing of the
Sabbath, — Six days shalt thou labour, and do all thy v:orh. And
the seventh day is the Sabbath to Jehovah thy God; thou shalt
not do any work, thou, and thy son, and thy daughter, and thy
stranger loho is in thy gates ; for in six days Jcliovah made the
heaven and the earth, the sea, and all that is in them, and rested
on the seventh day ; therefore Jehovah blessed the Sabbath day,
and hallowed it ; from which it appears, that to hallow the Sab-
bath signifies not to violate it in any way ; but in the internal
sense, that those things are not to be at all violated which are
signified by the Sabbath, which are the union of the Lord's
Divine essence with His Human essence, also of the latter
with the heavens, and the conjunction thence of good and
truth in the heavens (no. 8886) ; for if these things are violated,
the man's spiritual life perishes, and becomes merely natural,
and afterwards sensual ; and in this case falsity is seized upon
in place of truth, and evil in place of good ; for these then
universally reign with him.

8888. Verse 9. Six days shall thou labour, and do all thy

367

8889, 8890.] EXODUS.

'ivork. That this signifies the comhat which precedes and
prepares for that marriage, appears from the signification of six
days, as denoting states of combat ; six denotes combat (see
nos. 720, 737, 900) ; and doA/s denote states (nos. 23, 487, 488,
493, 2788, 4850, 5672, 5962, 6110, 8426); and from the
signification of labouring and doing his work, as denoting to do
those things which are necessary for life, here those which
relate to the spiritual life, that is, to life in heaven. Moreover,
the combat which precedes and prepares for the heavenly mar-
riage means spiritual combat or temptation ; for a man, before
he enters into the heavenly marriage, that is, before he is re-
generated, is engaged in combat against his evils and falsities ;
for these must be removed before truth and good from the
Lord can be received : those evils and falsities are removed
by the truths of faith, for by these a man not only learns
what good is, but also is led to it. This is the first state of
the man who is regenerating, and is called that which pre-
cedes and prepares for the heavenly marriage ; but when the
man is in good, and is thereby led of the Lord, he is in the
heavenly marriage, thus in heaven, for the heavenly marriage
is heaven. The former state is signified by the six days which
precede the seventh, and the latter by the seventh day ; con-
cerning those two states with man, see nos. 7923, 8505, 8506,
8510, 8512, 8516, 8539, 8643, 8648, 8658, 8685, 8690, 8701,
8722. As the Sabbath signifies the heavenly marriage, whicli
is heaven, therefore the Lord's kingdom in the heavens is
called a perpetual Sabbath, thus perpetual rest and peace,
neither are there in that kingdom any longer six days of
labour.

8889. Verse 10. Aoid the seventh day is the Sabbath to
Jehovah thy God, signifies good implanted, and thereby a
marriage, as appears from the signification of the Sabbath,
as denoting the heavenly marriage (see above, no. 8886),
thus good implanted by means of truths, and afterwards
formed by them, for good with a man is not spiritual good
until it is formed by truths ; and when it is so formed, then
it is the heavenly marriage, which is the conjunction of good
and truth, and is heaven itself with a man; hence also it is
that the seventh day signifies a holy state ; a day denoting a
state (see no. 8888), and seven what is holy (nos. 395, 433, 716,
881, 5265).

8890. Thou shalt not do any work, thou, and thy son, and thy
daughter, thy man-servant, and thy maid-servant, and thy beast,
and thy stranger who is in thy gates. This signifies that in such
case heaven and blessedness appertain to each and all things
in man's internal and external, as appears from the signification
of not doing any vjork, as denoting rest and peace, thus heaven ;
for when a man is in heaven, he is free from all solicitude,

368

CHAPTEE XX. 10, 11. [8891.

restlessness, and anxiety, and when he is free from these, he
enjoys blessedness ; and from the signification of tliou, thy son,
thy daughter, tli^y man-servant, thy viaid-servant, thi/ beast, and
the stranger in thy gates, as denoting each and all things in
man's internal and external ; for tlwu signifies the man
himself, a son signifies his intellectual part, a daughter his
voluntary part, both in the internal man; a man-servant
signifies the natural part as to truth, and a maid-servant the
natural part as to good, thus both in the external man ; but a
least signifies affection in general, and a stranger in the gates
the part scientific in general, thus each and all things. A son
denotes the intellectual part, because he denotes truth, for
truths constitute the intellectual part ; and a daughter denotes
the voluntary part, because she denotes good, for goods con-
stitute the voluntary part ; a son denotes truth, thus the
intellect (see nos. 489, 491, 533, 1147, 2623, 2803, 2813, 3373,
3704, 4257) ; a daughter denotes good, thus the voluntary part
(nos. 489-491, 2362, 3024) ; a man-servant denotes the natural
part as to truth (see nos. 3019, 3020, 3209, 5305, 7998); a
maid-servant denotes the natural part as to good (nos. 2567,
3835, 3849); a beast denotes affection in general (nos. 45, 46,
142, 143, 246, 714, 715, 2179, 2180, 3218, 5198, 7523, 7872);
and a stranger denotes one who is instructed in the truths of
the Church (nos. 1463, 4444, 8007, 8013), hence a stranger in
the gates denotes the scientific part in general, for the scientific
in general is in the gates, that is, in the entrance to the truths
of the Church.

8891. Verse 11. For in six days Jehovah made the heaven,
and the earth, and the sea. This signifies the regeneration and
vivification of those things which are in the internal and ex-
ternal man, as appears from the signification of six days, as
denoting states of combat (see just above, no. 8888) ; and when
it is predicated of Jehovah, that is, the Lord, as denoting labour
with a man, before he is regenerated (no. 8510); from the
signification of heaven and earth, as denoting the Church or the
Lord's kino'dom in man, heaven in the internal, and the earth in
the extermil (see nos. 82, 1411, 1733, 1850, 2117, 2118 at the
end, 3355 at the end, 4535), thus denoting the regenerate man,
that is, the man who having obtained new life is thereby vivi-
fied ; and from the signification of the sea, as denoting the
sensual part of man adhering to the corporeal (see no. 8872).
The subject treated of in this verse is the hallowing of the 2
seventh day, or the institution of the Sabbath, and is described
by, Jehovah in six days made the heaven and the earth, the sea,
and all that is in them, and rested on the seventh day ; therefore
Jehovah blessed the seventh day, and halloioed it. Those who do
not think beyond the sense of the letter, cannot help believing
that the creation, which is described in the first and second

VOL. X. 2 a 369

8891.] EXODUS.

chapters of Genesis, denotes the creation of the universe, and
that there were six days within which were created the heaven,
the earth, the sea, and all the things which are in them, and at
length man in the likeness of God : but who cannot see, if he
mentally weighs the particulars, that it is not the creation of
the universe that is there meant ? for some things are there
described as common sense teaches not to have been so ; as
that before the sun and the moon, there were days, and light
and darkness, and herbs and trees budded forth ; and yet that
light was given by those luminaries, and a distinction was
3 made into light and darkness, and thus days were made. In
what follows there, there are also similar things, which are
scarcely acknowledged to be possible by any one that thinks
interiorly, as that the woman was built from a rib of the man ;
also that two trees were set in paradise, the fruit of one of
which it was forbidden to eat ; and that a serpent from one
of them conversed with the wife of the man, who was the
wisest of mortals, and by his conversation, which was from the
mouth of the serpent, deceived them both ; and that the whole
human race, even to so many thousands of thousands, was on
that account condemned to hell. These and similar things
there, must at first thought appear very strange to those who
entertain any doubt of the holiness of the Word, and must
afterwards lead them to deny that there is anything Divine
therein : nevertheless it should be known, that each and all
things in that history, even to the smallest jot, are Divine, and
contain arcana, which before the angels in the heavens are evi-
dent as in clear day ; this is so, because the angels do not see
the sense of the Word according to the letter, but according to
the things which are therein, which are spiritual and celestial,
and within these Divine things. Such persons, when they
read the first chapter of Genesis, perceive no other creation,
than the new creation of man, which is called regeneration ;
there this is described ; and by ^9ar«f^ts6 they understand the
wisdom of the man created anew ; by the two trees in the midst
thereof, the two faculties of that man, — the will of good by the
tree of life, and the understanding of truth by the tree of
knowledge ; and he was forbidden to eat of the latter tree,
because the man who is regenerate, or created anew, ought no
longer to be led by the understanding of truth, but by the will
of good, and if otherwise that his new life perishes (on which
subject see nos. 202, 337, 2454, 2715, 3246, 3652, 4448, 5895,
5897, 7877, 7923, 7992, 8505, 8506, 8510, 8512, 8516, 8539,
8643, 8648, 8658, 8690, 8701, 8722); consequently that Adam
or the man, and Eve his wife, there mean a new Church, and
eating of the tree of knowledge the fall of that Church from
good to truth, consequently from love to the Lord and towards
the neighbour to faith apart from those loves, and this by
370

CHAPTER XX. 11. [8892-8894.

reasoning from the intellectual 2)roprium, which is the reason-
ing that the serpent denotes (see nos. 195-197, 6398, 6399,
6949, 7293). From these considerations it is evident, that the 4
historical accounts about the creation, the first man, and para-
dise, are constructed historical, which contain in them celestial
and Divine things, according to the manner adopted in the
Ancient Churches ; which maimer also extended from them
to many who were out of the Church, who in like manner
devised historicals, and involved arcana in them, as is evident
from the writers of the most ancient times : for in the Ancient
Churches it was known what the things which are in the
world signified in heaven ; nor were the things transacted of
so much consequence to them to describe, as the things which
were of heaven : the latter chiefly occupied their minds, because
they thought more interiorly than the men at this day, and
thereby communicated with the angels^ on which account it
was delightful to them to connect such things ; but to those
things which should be accounted holy in the Churches, they
were led by the Lord ; hence they aptly contrived such things
as fully corresponded. Hence it may appear that in the first 5
verse of the first chapter of Genesis, hcceven and earth mean
the Church internal and external ; that heaven and earth sig-
nify those things, appears also from passages in the prophets,
where mention is made of a new heaven and a new earth,
thereby meaning a new Church (see nos. 82, 1411, 1733, 1850,
2117, 2118, 3355, 4535). Hence, then, it is evident that in six
days Jehovah viade the heaven and the earth, and the sea, si'^ni-
fies the regeneration and vivification of those things which are
in the internal and external man.

8892. And all that is in them, signifies the vivification of
all things therein, as appears without explanation.

8893. And rested on the seventh day, signifies that then there
is peace and the good of love, as appears from the signification
of resting, as denoting peace ; and from the signification of the
seventh day, as denoting a state of heavenly love (see nos. 84-
87) ; and hence what is holy (nos. 395, 433, 716, 5265, 5268).
Rest on the seventh day, signifies peace and the good of love,
because a man, before he is regenerated or created anew, is in
a state of intranquillity and restlessness, for his natural life is
then in combat with the spiritual life, and desirous of having
dominion over it ; hence at that time the Lord has labour,
for He fights for man against the hells which assault him ;
but as soon as the good of love is implanted in him, combat
ceases and rest ensues, for he is then introduced into heaven,
and is led of the Lord according to the laws of order there,
thus in peace : these things are signified by the rest of Jehovah
on the seventh day.

8894. Therefore Jehovah blessed the seventh day, signifies that

371

8895-8898.] EXODUS.

in this case there is the heavenly marriage from the Lord, as
appears from the signification of hlcssing, as denoting to be
arranged into heavenly order, and to be gifted with the good
of love (see nos. 3017, 3406, 4981, 8674); and from the signi-
fication of the seventh day, as denoting a state of heavenly love
(see nos. 84-87), thus the heavenly marriage, which is the
conjunction of good and truth, which is heaven in man ; the
Sabbath denotes that marriage (see nos. 8495, 8510).

8895. Arid hallowed it, signifies that it cannot in anywise be
violated, as appears from the signification of hallowing, when
the subject treated of is the heavenly marriage in the regener-
ate man, as denoting what is not violable (see above, no. 8887) ;
for the Lord's holiness in man cannot be violated, thus neither
can the man who receives the Lord's holiness, that is, who is
in the good of love, and therefore in heaven.

8896. Verse 12. Honour thy father and thy mother, that
thy days may be prolonged vpon the land, tvhich Jehovah thy
God giveth thee.

Honour thy father and thy mother, signifies love for good and
truth ; in the highest sense, for the Lord and His kingdom.
That thy days may be p)volonged ujwn the land, signifies a state
of life therefrom in heaven. Which Jehovah thy God giveth
thee, signifies where the Divine is, and influx from it.

8897. Honour thy father and thy mother, signifies love for
good and truth ; in the highest sense, for the Lord and His
kingdom, as appears fiom the signification of honouring, as
denoting to love, for honour, in the spiritual sense, is love,
because in heaven one loves another, and whom he loves he
also honours, for honour includes love within it ; in heaven
honour without love is refused, yea it is rejected, because it is
without life from good ; from the signification of a father, as
denoting good (see nos. 3703, 5581, 5902, 6050, 7833) ; and in
the highest sense the Lord as to Divine Good (nos. 15, 1729,
2005, 2803, 3704, 7499, 8328) ; the Lord in the highest sense
is denoted by a father, because it is He that gives new life to
a man, and thereby makes him a son and heir of His kingdom ;
and from the signification of a mother, as denoting truth (see
nos. 3703, 5581); and in the highest sense the Lord as to
Divine Truth, thus His kingdom ; for the Divine Truth which
proceeds from the Lord makes heaven : the reason why the
Lord's Divine Truth makes heaven is, because in the other life
the Lord as to Divine Good is a sun, and as to Divine Truth
is light ; it is this Divine light from the Lord as a sun which
enlightens angelic minds, and fills them with intelligence and
wisdom, and makes them angels of light. Divine Good is in
Divine Truth, as heat from the sun is in the light in spring-
time and summer in the world.

8898. That thy days may be prolonged on the land, signifies
372

CHAPTER XX. 12. [8899.

hence a state of life in heaven, as appears from the significa-
tion of Icing prolonged, as being predicated of good and its
increase (of which we shall speak presently) ; from the signi-
fication of thy days, as denoting states of life (see nos. 23, 487,
488, 493, 893, 2788, 3462, 3785, 4850, 5672, 5962, 6110,
7680, 8426): and from the signification of the earth, in this
case the land of Canaan, because it is said to the sons of
Israel, ivhich Jehovah thy Godgiveth thee, as denoting the Lord's
kingdom (see nos. 1413, 1437, 1607, 1866, 3038, 3481, 3686,
3705, 4240, 4447). Being pTolongcd is predicated of good and
its increase, because the prolongation of days denotes the dura-
tion of life, and in heaven there is neither time nor space, but
instead thereof state; therefore, as heing prolonged is predi-
cated of state as to good, it denotes its increase : length is said
of good, and hreadth of truth (see nos. 1613, 4482) ; in heaven
there are neither spaces nor times, but instead thereof states
(nos. 1274, 1382, 2625, 2788, 2837, 3254, 3356, 3404, 3938,
4321, 4814, 4882, 4901, 4916, 5605, 6110, 7218, 7381).

8899. JVJiich Jehovah thy God giveth thee. That this signi-
fies where the Divine is, and influx from it, appears from the
consideration, that these words are said of heaven, which is
here signified by the land (no. 8898) ; hence Jehovah God de-
notes the Divine there, and giving denotes influx, for heaven,
in general with all, and in particular with each individual, is
the reception of influx from the Divine. That such is the
signification of the command to honour parents, may seem
strange because it is remote from the sense of the letter ; but it
should be known, that the Commandments of the Decalogue are
intended for rules both for those who are in the wotld, and
those who are in heaven ; the sense of the letter or the ex-
ternal sense for those who are in the world, and the spiritual
or internal sense for those who are in heaven, and hence both
senses, as well the external as the internal, for those who,
while they are in the world, are also in heaven, that is, for
those who are in the good of life according to the truths of
doctrine. The Commandments of the Decalogue are also for
those who are in heaven, as is evident from the internal sense
of all things in the Word, and plainly from the consideration,
that the things which Jehovah God Himself, that is, the Lord,
speaks, are not only for men or the world, but also for angels,
yea, for the whole heaven, for the Divine Truth which proceeds
from the Lord flows through heaven, and reaches even to man ;
this is the case with these Ten Commandments, which the Lord
Himself spake from Mount Sinai. As these Commandments 2
were spoken not only for those who are in the world, but also
for those who are in heaven, therefore they could not be under-
stood in the same manner by both parties ; as this command,
that they should honour their father and mother, that their days

373

8900-8902.] EXODUS.

might he iirolonged iqwn the land, vjhich Jehovah God v)ov2d give
them; for in heaven parents and children have not the same
relation to each other as on earth ; wherefore the Lord there
is the father, and His kingdom the mother ; neither can it be
said of those in heaven that their days shall he iJrolonged, because
they live there to eternity ; nor can the earth be understood
there, as in this Commandment, to mean the land of Canaan,
but instead of it the heavenly Canaan or heaven. As father
and mother here mean the Lord and His kingdom, therefore this
Commandment is the fourth in order, and is more holy than those
which follow. The Commandment concerning the worship of
Jehovah, that is, of the Lord, is the first and second, because
it is the most holy ; next comes the Commandment concern-
ing the Sabbath, l3ecause this in the highest sense signifies the
union of the Divine itself and the Divine Human in the Lord ;
after this follows that concerning the honouring of parents,
because it signifies the love of the Lord, and hence the love of
the good and truth which are from Him. As this is the signi-
fication of this Commandment, therefore contempt of parents is
mentioned among the crimes which are signified by the shed-
ding of blood (Ezek. xxii. 6, 7) ; and for the same reason dis-
obedient and refractory sons were stoned (Deut. xxi. 18-22).

8900. A father means the Lord, and a mother His kingdom,
as was shewn just above (no. 8897) ; but lest the mind should
doubt whether a mother in the internal sense means the Lord's
kingdom or heaven, I am allowed to add the following obser-
vations to what was said above: in the Word a mother means
the Church (nos. 289, 4257, 5581), which also on that account
is called sometimes the hride, sometimes the wife of the Lord ;
and as the Lord's kingdom is the same as the Church, only
with this difference, that on earth it is called the Church,
therefore it also is signified by a riiother ; hence the sons born
from that mother are truths, and are called the sons of the
kingdom (Matt. xiii. 38 ; no. 8373). The Lord's kingdom also
is the native country of all those who are in it, and one's
country is a mother in a natural, as the Church is in a spiritual
sense.

8901. Verse 13. Thon shall not kill, signifies not to take
away spiritual life from any one, also not to extinguish faith
and charity ; likewise not to hate the neighbour,

8902. Tho^c shall not kill. That this signifies not to take
away spiritual life from any one, also not to extinguish faith
and charity, likewise not to hate the neighbour, appears from
the signification of killing, as denoting to deprive of spiritual
life. Killing in the internal sense denotes this, because in that
sense the suliject treated of is the spiritual life or the life of
heaven in man ; and as this is the life of faith and charity,
therefore not to kill also signifies not to extinguish faith and

374

CHArTER XX. 13. [8902.

charity in any one. Not to hill denotes also in the internal
sense not to hate the neighbour, because whoever hates, con-
tinually desires to kill, and also actually would kill, unless
prevented by the fear of punishment, the loss of life, reputation,
and other like things; for hatred originates from evil, being
contrary to charity, and breathes nothing but the murder of
him whom it hates, in the world murder of his body, in the
other life murder of his soul. This is meant by the Lord's
words in Matthew : Ye have heard that it ivas said to the
ancients, Thou shalt not kill ; aiul tvhosoever shall kill, shall be
in danger of the judgment : but I say unto you, that whosoever is
angry with his brother ivithout cause, shall be in danger of the
judgment ; and lohosoever shall say to his brother, Raca, shall be
in danger of the council; but whosoever shall say, Thou fool,
shall be in danger of hell-fire (v. 21, 22, and following verses);
hatred against the neighbour is meant by being angry with his
brother without cause, and the degrees of its increase are
described by saying to him Raca, and calling him fool : anger
denotes an aversion from charity, and is grounded in evil, thus
it is hatred (see nos. 357, 4164, 5034, 5798, 5887, 5888). Kill- :
ing in the internal sense denotes to take away spiritual life
from any one, consequently to extinguish faith and charity, as
appears from almost all the passages in the Word where killing
is spoken of ; as in Isaiah : Behold the day of Jehovah cometh,
cruel, and full of indignation, of lorath, and of anger, to set the
earth for a waste ; and he shall destroy the sinners thereof from
off it : then the stars of the heavens a7id the constellations thereof
sJudl not shine with their light ; the sun shcdl be darkened in his
rising, and the moon shall not make her light to shine. I will
visit its iviekedness upon the v)orld, and upon the wicked their
iniquity : I will make a man more rare than pure gold, and the
son of a man than the gold of Ophir. Every one that is found
shall be thrust through, and every one that is assembled shall fall
by the sword : their children shall be dashed to pieces before their
eyes ; their houses shall be spoiled, and their wives ravished :
the boivs shall dash the young men to pieces ; the eye shall not
spare the sons (xiii. 9, and following verses). Here the subject
treated of is the last time of the Church, when there are no
longer any faith and charity, which time is the day of Jehovah,
cruel, full of indignation, of wrath, and of anger. Every one may
see that something else is here meant than what the mere
words express ; but their meaning can only be known from the
significatives of the expressions in the spiritual sense, in which
the earth denotes the Church (see nos. 566, 662, 1068, 1262,
1413, 1607, 1733, 1850, 2117, 2118, 2928, 3355, 4447, 4535,
5577, 8011, 8732), hence to set the earth for a waste, and to
destroy the sinners from off it, signifies that the man of the
Church is then without faith and charity ; stars and constella-

375

8902.] EXODUS.

iions denote the knowledges of truth and good (see nos. 2120,
2495, 2849, 4697), which are said not to shine with their light,
when they are no longer enlightened by the light of heaven
which flows in through the faith of charity ; the sun denotes
love to the Lord, and the moon faith in Him (see nos. 2120, 2441,
2495, 3636, 3643, 4060, 4321 at the end, 4696, 5097, 5377,
7078, 7083, 7173, 8644, 8812) ; hence the sun's leing darkened
in his rising signifies that love to the Lord cannot exist with
man, and the tnoons not causing her light to shine signifies that
neither can charity and faith exist with him, thus that he can

4 no longer be regenerated : to make a man inore rare than 2Jure
gold, and the son of a man than the gold of Ophir, signifies that
neither good nor truth is any longer seen, for a man signifies
the good of the Church (nos. 4287, 8547), and the son of a man
truth from good, in the highest sense the Divine Truth pro-
ceeding from the Lord (nos. 1729, 1733, 2813, 3704): everg one
that is found shall he thrust through, signifies that all would
perish from the evil of falsity ; and eveo^y one that is assembled
shall fall by the sword, signifies that they should perish from
falsity : to be thrust through denotes to perish from the evil
of falsity (see no. 4503), and to fall by the sword to perish from

5 falsity (see nos. 2799, 4499, 7102, 8294): children being dashed
to pieces signifies that they were about to extinguish innocence
altogether, for children denote innocence (nos. 430, 2126, 3183,
3494, 5608): wives bein^ ravished, signi^es that the goods of
truth were perverted by evils of falsity, for wives denote the
goods of truth (nos. 2517, 4510, 4823, 7022), and to be ravished
denotes to be perverted (nos. 2466, 4865) : bows dashing the
young men to ptieces, signifies that the truths of good were about
to perish by doctrines of falsity from evil ; for a boio denotes
the doctrine of truth, and in the opposite sense the doctrine
of falsity (nos. 2686, 6422, 8800) ; young men denote truths
confirmed (no. 7668) : and their eye ivill not spiare the sons, sig-
nifies that he who understands truths still extinguishes them,
for sons denote truths (nos. 489, 491, 533, 1147, 2803, 2813,
3373, 4257, 5542), and the eye denotes the understanding of
truth (nos. 2701, 4403-4421, 4523-4533). From these con-
siderations it is now clear, that the above prophetic words mean
that when the Church comes to its end, all truth and good are
about to perish ; it is evident also from what has been said,
that to be thr^ist through, to be dashed in 2necef^, and to he slain,

6 in the Word, denote the extinction of faith and charity. In
Jeremiah : Snatch them away as cattle for the slaughter, and
mark them for the day of killing ; how long shall the earth
motirn, and every herb of the field ivither ? for the wickedness of
them that dwell therein, the beasts and the bird shall be consumed
(xii. 3, 4) ; where the day of killing denotes the time of the
vastated Church, which is its last time, when there is no

376

CHAPTEK XX. 13. [8902.

longer any faith because there is no charity : the earth mourn-
ing denotes the Church ; every herh of the field ivithcring
denotes every truth of the Church ; the leasts and the bird being
consumed denotes goods and truths ; the earth denotes the
Church (see just above) ; the herh of the field denotes the truth
of the Cliurch (see no. 7571); afield denotes the Church (see
nos. 2971, 3310, 3766) ; leasts denote goods and the affections
of good (nos. 45, 46, 142, 143, 246, 714, 715, 1719, 1823, 2179,
2180, 3218, 3519, 5198) ; birds denote truths and the affec-
tions of truth (nos. 5149, 7441). From these considerations it
may appear what the internal sense of those words is, and also
that there is something spiritual and holy of the Church and
of heaven in each particular; and that without the internal
sense it would not at all be understood what is meant by the
day of killing, the earth mourning, every herh of the field wither-
ing, and the beasts and bird being then consumed. In Zechariah : 7
Thus saith Jehovah thy God, Feed the sheep of the killing, ivhich
the possessors thereof kill, and do not acknoivlcdge themselves
guilty (xi. 4) ; the sheep of the killing denote those who are in
simple good, with whom the truths of faith are extinguished,
not by their own fault, but by that of those who teach them.
In Isaiah : Those that are about to come shall Jacob cause to take 8
root ; Israel shall fioiver and fioiirish, so that the faces of the globe
shall he filled toith provender. Hath he smitten him according to
the stroke of the smiter ? was he slain according to the slaughter of
his slain "^ Behold Jehovah cometh forth from His place to visit
the iniquity of the earth ; than shall the earth reveal her bloods,
and shall not conceal her slain (xxvii. 6, 7; xxvi. 21); this
passage also in the internal sense treats of the last time of the
Church, \vhen a new Church shall be raised up, the old one
perishing ; Jacob denotes those who are in the external of the
Church, Israel those who are in the internal; the faces of the
globe denote the Church in general ; the earth denotes the old
Church ; the slain denote those with whom there is no faith
because there is no charity. In the same prophet : Thou art 9
cast forth froin thy grave like an abominable twig, the garment
of them that are slain, of him that is thrust through with the
sword : thou shalt 7iot be joined with thern in the grave, for thou
hast destroyed thy land, thou hast slain thy people (xiv. 19, 20) ;
the slain denote those who are deprived of spiritual life ; thou
hast slain thy people denotes the destruction of the truths and
goods of faith ; Babel is here treated of, which signifies the
profanation of good (nos. 1182, 1283, 1295, 1306-1308, 1321,
1322, 1326), also its vastation (no. 1327 at the end). In ic
Jeremiah : / have heard the voice of the daughter of Zion ; she
sigheth, she spreadeth forth her hands, [sa.ying'], Woe now to me !
for my soid is wearied with murderers. Run ye to and fro
through the streets of Jerusalem, and see, I pray, and knoio, and

377

8902.] EXODUS.

seek ye in the streets thereof, if ye can find a man, if there he
any that doeth judgment, that seeketh the truth (iv. 31 ; v. 1) ;
the daughter of Zion denotes the celestial Church ; murderers
denote those who destroy goods and truths; a man doing
^'^ judgment denotes those who are in truths from good. In
Ezekiel: Ye have ijrofancd Me with My 'peo'ple for handfids of
harley and pieees of bread, to slay the souls that should not die,
a7id to save alive the soids that should not live (xiii. 19); in this
passage slaying soids manifestly denotes to take away spiritual
life. As slaying had also this signification, therefore it was
among the curses upon Mount Ebal : To slay a companion in
secret ; and to take a reward to slay the soul of innocent blood

12 (Deut. xxvii. 24, 25). In Matthew : In the consummation of
the age they shall deliver you into tribidation, and shall slay you ;
and ye shall be hated of all nations for My name's sake (xxiv.
9) : and in John : Jesus said to the disciples. The hour will come,
that every one that killeth you will think that he offers holy
worship to God : and this they will do, because they do not know
the Father or Me (xvi. 2, 3) : in these passages also killing
signifies to deprive of spiritual life, that is, of faith and charity,
for the disciples signify all things of the truth and good of
faith and charity (nos. 3488, 3858 at the end, 6397). The
disciples to whom the Lord was speaking, are not here meant,
as is evident from the subject here treated of being the con-
summation of the age when the Lord was to come in the
clouds of heaven, concerning which the disciples were inquir-
ing, and which means the last time of the Church, when they

13 would not be alive (see no. 3488). In like manner in Mark :
The brother shall deliver the brother to death, and the father the
children ; the children shall rise up against the 2^arenis and shall
kill them (xiii. 12); this passage also treats of the last times,
and killing there also signifies to deprive of the truths and

14 goods of faith and charity, thus of spiritual life. In Luke : /
will send to them prophets and apostles, and some of them they
shall kill and persecute : from the blood of Abel to the blood of
Zcchariah the prophet it shall be required of this generation (xi.
49, 51). Prophets and apostles in the spiritual sense denote
the truths and goods of the Church ; killing denotes to ex-
tinguish them ; the blood of Abel denotes the extinction of
charity : prophets denote the truths of doctrine from the Word
(see nos. 2534, 7269) ; the blood of Abel denotes the extinction

15 of charity (see no. 374). In like manner in John: The blood
of the saints and of the prophets, and of the slain, was found in
Babylon (Apoc. xviii. 24) ; here also the blood of the saints and
of the p)rophets denotes the extinction of the good and truth of
faith and charity ; the slain denotes those who have perished
as to spiritual life ; blood denotes violence offered to charity,
and also all evil in general (nos. 374, 1005), and specifically

378

CHAPTER XX. 13. [8902.

the profanation of truth (nos. 4735, 6978, 7317, 7326). As i6
one who is slain or thrust through signifies the extinction of
good and truth, and as all things which were instituted in the
Jewish Church were representative of spiritual and celestial
things in the Lord's kingdom, and in the highest sense of
Divine things in the Lord, therefore, when 07ie thrust through
was found lying in a field, the following process of expiating
the people was commanded : They tvere to 'measure toivards the
cities from him that ivas thrust through lying in the field : and
the elders of the nearest city were to take a heifer by which no
labour had been done, and upon which there had not yet been a
yoke, and were to bring her to a rapid river ; and the 2}riests,
the sons of Levi, icere there to cut off her head ; and then the elders
of the city were to wash their hands over the heifer, and say, that
their hands had not shed that blood, neither had their eyes seen
it; and thus the blood ivas to be appeased (Deut. xxi. 1-8).
Who would ever know why such a process was instituted on
account of one thrust through lying in a field, unless it was
known from the internal sense what is signified by one thrust
through in a field, by the nearest city, by a heifer, by a rajjid
river, by the washing of hands, and % the rest of the circum-
stances there mentioned ? One thrust through in a field, signi-
fies truth and good extinguished (no. 4503) ; afield, the Church
(nos. 2971, 3310, 3766) ; a city, the doctrine of truth (nos. 402,
2449, 2943, 3216, 4492, 4493); the elders of the city, truths
agreeing with good (nos. 6524, 6525, 8578, 8585) ; a heifer on
which there had not yet been a yoke, truth not as yet confirmed ;
what is signified by a heifer, see nos. 1824, 1825 ; washing the
hands over the heifer at the rapid river, signifies purification
from that evil because it was done from the immoderate zeal
of one ignorant of what the truth is. From these as from the '7
rest of the passages it may appear, what and how great are the
arcana contained in each particular of the Word ; which will
not even appear as arcana, if it be believed that the sense of
the letter is the all of the Word, and that nothing more holy
and heavenly lies inwardly concealed in it ; whereas the sense
of the letter is for men in the world, that is, for natural men,
but the internal sense for men in heaven, that is, for spiritual
men ; hence it is evident that the Commandment not to kill
involves not only that a man is not to be killed as to the body,
but also that he is not to be killed as to the soul, thus not only
tliat he is not to be deprived of life in the world, but especially
that he is not to be deprived of life in heaven. If that Com-
mandment had not involved in it at the same time the latter
meaning, it would not have been dictated by Jehovah Himself,
that is, the Lord, by the living voice on Mount Sinai with so
great a miracle ; for all peoples and nations without any im-
mediate revelation know, and also their laws ordain, that a

379

8903, 8904.] EXODUS.

man ought not to be killed, also that adultery and theft ought
not to be committed, and false witness ought not to be borne ;
and it cannot be supposed that the Israelitish nation was so
stupid, as that they alone should be ignorant of what all other
nations on the globe were acquainted with : but the revealed
Word, as it was from the Divine Himself, contains within its
bosom deeper and more universal things, such as relate to
heaven, thus which concern not only the life of the body, but
also that of the soul, or eternal life ; herein the Word differs
from, and surpasses, all other writing.

8903. Thou sludt not commit adultery, signifies that the
things which relate to the doctrine of faith and charity ought
not to be perverted ; thus that the Word ought not to be
applied to confirm evils and falsities ; also that the laws of
order ought not to be inverted.

8904. Thou shcdt not commit adultery. That this signifies
that those things which are of the doctrine of faith and
charity ought not to be perverted ; thus that the Word ought
not to be applied to confirm falsities and evils ; also that the
laws of order ought not to be inverted, appears from the signi-
fication of committing adidtery, whoredom, and scortation, as
denoting in the spiritual or internal sense to pervert the goods
and falsify the truths of the doctrine of faith and charity ; and
as committing adultery has this signification, it also signifies to
apply the Word to confirm evils and falsities, for the Word is
the very essential doctrine of faith and charity, and the per-
version of the truth and good there is its application to falsities
and evils. That these things are signified by committing
adultery and whoredom in the spiritual sense, is scarcely
known to any one at this day, because few within the Church
know what is spiritual, and in what respect it differs from
what is natural, and scarcely any one knows that there is a
correspondence between them, and of such a nature, that the
image of the one is presented in the other, that is, the spiritual
is represented in the natural ; consequently that the spiritual
is as the soul, and the natural as its body, and thus by influx
and conjunction therefrom they constitute a one, as in the
regenerate man, his internal man which is also called spiritual,

! and his external which is also called natural. As such things
are at this day unknown, it cannot therefore be known what
conimitting adultery signifies any further than to be unlawfully
conjoined as to the body. Since those things, as was said, are
at this day unknown, I am permitted to state the reason why
to commit adultery in the spiritual sense signifies to pervert
the things relating to the doctrine of faith and charity, thus
to adulterate goods and falsify truths ; the reason of this,
which is at this day an arcanum, is that conjugial love descends
from the marriage of good and truth, which is called the
380

CHAPTER XX. 13. [8904,

heavenly marriage. The love which flows in from the Lord,
which is between good and truth in heaven, is, and this by
correspondence, turned into conjugial love on earth ; hence it
is that, in the internal sense, the falsification of truth is scorta-
tion, and the perversion of good is adultery ; hence also it is
that those who are not in the good and truth of faith, cannot
be in genuine conjugial love ; likewise, that those who place
the delight of their life in adulteries, are no longer able to
receive anything of faith. I have heard the angels say, that
as soon as any one commits adultery on earth, and takes
delight in it, heaven is shut against him, that is, he refuses
any longer to receive thence anything of faith and charity.
At this day, in those kingdoms where the Church exists,
adulteries are made light of by the generality of persons, be-
cause the Church is at its end, and thus there is no longer any
faith, because there is no charity, for the one corresponds to
the other ; where there is no faith, falsity holds the place of
faith, and evil the place of good, and hence it follows, that
adulteries are no more regarded as crimes ; for when heaven is
closed with a man, such things flow in to him from hell. For
what has been said and shewn before on this subject, see nos.
2727-2759, 4434, 4835, 4837. To commit ivhoredom and adul- 3
terij in the internal or spiritual sense, denotes to falsify and per-
vert the truths and goods of faith and charity, consequently
also to confirm falsity and evil by perverse applications from the
Word, as may appear from the particular passages in the Word,
where mention is made of committing adultery, whoredom, and
scortation, as will be manifestly evident from the following. As
in Ezekiel : Son of man, make knotvn to Jerusalem her ahomina-
tions. Thou hast played the harlot, because of thy renotvn, and
hast poured forth thy fornications upon every 07ie that passed,
hy. Thou hast taken of thy garments, and hast made to thyself
variegated high places, and hast played the harlot upon them.
Thoic hast taken vessels of thy ornament from my gold cmd my
silver vjhich I had given- thee, and hast made to thyself images
of a male. Thou hast played the harlot with them. Thou hast
taken thy sons and thy daughters, whom thou hast home unto
Me, and hast sacrificed : is it a small thing concerning thy fornica-
tions? Thou hast played the harlot ivith the sons of Egypt,
thy neighbours, great in flesh, and. hast multiplied thy fornication,
to pirovoke Me. And thou hast played the harlot ivith the sons of
Assyria when thou wast insatiate, with whom also thou didst play
the harlot, and yet thou wast not filled. And thou hast multi-
plied thy fornication even to Chaldea, the land of trading, and
yet in this thou wast not satisfied. An adulterous woman receives
strangers before her own husband. They give a reivard to all
harlots ; but thou hast given thy rewards to oil thy lovers, and
hast recompensed them, that they might come to thee from every

381

8904] EXODUS.

side for thy fornications. Therefore, 0 harlot, hear the Word
of Jehovah : I will judge thee with the judgments of adulterous
women, and of them that shed Mood (xvi. 2, 15-17, 20, 26, 28,

4 29, 32, 33, 35, 37). Who cannot see that fornieations here
signify the falsifications of truth and the adulterations of good ?
and who can understand the least word in the passage, unless
he knows that such is the signification of fornication, also
unless he knows the meaning of the sons of Egypt, the sons of
Assyria, and Chaldea, with whom Jerusalem is said to have
played the harlot ? That she did not play the harlot with
those people themselves, is evident ; it may be expedient, there-
fore, to say what those things signify in the internal sense.
Jerusalem means the perverted Church ; garments in the above
passage denote the truths which are perverted ; hence the
variegated high jjlaces denote the falsities which are acknow-
ledged ; the sons of Egypt denote scientifics ; the sons of Assyria,
reasonings ; Chaldea, the profanation of truth : garments denote
truths (see nos. 1073, 2576,4545, 4763,5248, 5319, 5954, 6914,
6918); high places denote worship, and variegated high places \\\
this passage the worship of falsity (see no. 796) ; vessels of orna-
ment of gold and silver denote the knowledges of good and
truth ; vessels denoting knowledfjes (see nos. 3068, 3079); gold
denoting good (nos. 113, 1551, 1552, 5658, 6914, 6917); silver,
the truth of good (nos. 1551, 2048, 2954, 5658) ; the images of a
male signify the appearances and likenesses of truth (no. 2046) ;
the sons and daughters whom they bore denote the truths and
goods which they perverted ; sons denotinf{ truths (nos. 489,
491, 533, 1147, 2623, 2803, 2813, 337^) ; daughters denoting
goods (nos. 4819, 2362, 3024) ; the sons of Egypt denote the
scientifics that pervert (nos. 1164, 1165, 1186, 1462, 2588,
4749, 4964, 4966, 5700, 5702, 6004, 6015, 6125, 6651, 6679,
6683, 6692, 6750, 7296, 7779, 7926) ; Ass^Jria denotes reason-
ing, through which by means of scientifics the truths of faith
are perverted, and its goods adulterated (nos. 119, 1186); to
midtiply fornication even to the land of Chaldea., denotes even to
the profanation of truth ; Chaldea denoting the profanation of
truth (no. 1368) ; hence it is evident why she is called an

5 adulterous looman, also a Jiarlot. So also concerning Babylon
in the Apocalypse : There came one of the seven angels that
had the seven vials, ajid talked loith me, saying to me, Come,
I will shev) thee the judgment of the great ivhore thcd sitteth
'upon many waters, with whom the kings of the earth have
committed fornication, and the inhcibitants of the earth have
been made drunk with the wine of her fornication. It was
Babylon the great, the mother of harlots, and of the abomina-
tions of the earth (xvii. 1, 2, 5; xiv. 8; xviii. 3); Babylon
denotes those who pervert the truths and goods of the Church
for the sake of self-dominion and gain, and this even to

382

CHAPTEE XX. 13. [8904.

profanation, as appears from the signification of Bahcl (nos. 1182,
1283, 1295, 1304-1308, 1321, 1322, 1326, 1327 at the end) ;
hence Babylon is called a whore and the mother of harlots.
Those who know nothing of the internal sense will believe that
the kings of the earth, who committed fornication with her,
signify kings or kingdoms on earth, but they signify neither
the kings or kingdoms, but the truths of faith of the Church ;
and to commit fornication with these is to pervert them ; kings
denote the truths of faith (see nos. 1672, 2015, 2069, 3009, 4575,
4581, 4966, 5044, 6148) ; and the earth denotes the Church
(nos. 566, 662, 1068, 1262, 1413, 1607, 1733, 1850, 2117, 2118,
2928, 3355, 4447, 4535, 5577, 8011, 8732) ; the inhabitants of
the earth being made drunk vnth the %vine of fornication, de-
notes that those who are within the Church were led by
falsities from evil into errors and delirium ; for to be made
drunk denotes to be led into errors by false reasonings and
wrong interpretations of the Word (nos. 1072) ; loine denotes
falsity from evil (no. 6377), hence the wine of fornication denotes
falsity from the perversion of truth ; the earth denotes the
Church, as was just now shewn ; it is said to sit iqion many
waters, because upon falsities, for waters in the genuine sense
denote truths, and in the opposite sense falsities (nos. 739, 790,
8137, 8138, 8568). To commit adultery and fornication 6
denotes to pervert the goods and truths of the Church, as
appears plainly also in other passages in Ezekiel : Tivo
women, the daughters of one mother, committed fornication in
Egypt ; in their youth they committed fornication : Ohola is
Samaria, and Oholiba is Jerusalem ; Ohola committed fornica-
tion under me, and she doted on her lovers, the Assyrians her
neighbours, clothed in blue, governors and leaders, cdl of them
desirable young men, horsemen riding upon horses. She committed
her fornications with them, the choice of all the sons of Assyria.
Nevertheless she did not forsake her fornications from Egypt ; for
they lay together with thein in their youth. Oholiba corrupted
her love more than the former, and her fornications above the
fornications of her sister: she loved the sons of Assyria; she
increased her fornications, vjhen she saw men painted on a ivall,
the images of the Chaldeans, painted in vermilion, and she
loved them at the sight of their eyes. There came cdso to her the
sons of Babel to the bed of loves ; they polluted her by their fornica-
tion : yet she multiplied her fornications, ivhilst she remembered
the days of her youth, in which she committed fornication in the
land of Egypt ; she loved them above concid)ines (xxiii. 2, and
following verses). In this passage also every one must see
that fornications mean spiritual fornications, that is, the per-
versions of the good and the falsifications of the truth of the
Church ; also that the contents in the internal sense do not
appear, unless it be known what is signified by the sons of

383

8904] EXODUS.

Egyidt, by the Assyrians or the sons of Ashur, by Clicddea and
Bahel ; for it is clear that those nations are not meant, but
such things as relate to falsity ; for the inhabitants of Samaria
and Jerusalem did not commit fornication with them : the
signification of Egypt, Assyria, Chaldea, and Babel, may be

7 seen just above. Erom what follows it also appears, that
fornications and adulteries in the internal sense denote the
falsifications and perversions of good and truth, thus the
adulterations thereof ; as in Hosea : Contend with your mother,
contend, for she is not my wife, and I am not her husband, that
she may put away the fornications from her faces, and her adul-
teries from between her breasts. I will not have mercy on her sons,
for they are the sons of fornications, since their mother committed
scortation, saying, I luill go after my lovers, that give me my
bread and my vmters, my luool and my linen, mine oil and my
drinks. But I will lay tvaste her vine and her fig-tree, concerning
ivhich she said, These are the meretricious hire tvhich my lovers
have given me (ii. 2-12) : a mother in the internal sense here
means the Church (nos. 289, 2691, 2717,4257, 5581, 8897); in
like manner a ivife (nos. 252, 253, 409, 749, 770), who is said
to be not a wife, because in perverted truths, that is, in
falsities ; sons denote the truths of the Church, in this case
falsities, because they are called the sons of fornications (nos. 489,
491, 533, 2623, 2803, 2813, 3373, 3704, 4257) : the meaning
of bread, vjater, tvool and linen, also oil and drink, and likewise
a vine and a fig-tree, has been shewn in their places ; they
denote the goods of love and charity, also the interior and
exterior goods and truths of faith, but in the opposite sense
evils and falsities ; for goods become evils and truths become
falsities when they are perverted ; what is meant by bread, see
nos. 276, 680, 2165, 2177, 3464, 3478, 3735, 3813,4217, 4735,
4976, 5915, 6118, 6409 ; what by ^vaters, nos. 739, 790, 8137,
8138, 8568 ; what by linen, no. 7601 ; what by oil, nos. 886,
3728, 4582 ; what by drink, nos. 3069, 3168, 3772, 8562 ; what
by a vine,iios. 1069, 5113, 6376 ; what by a fig-tree, nos. 4231,
5113 ; meretricious hire denotes the falsity of doctrine, which

8 they offer for sale as truth. In the same prophet : My people
ask counsel of wood, and their staff answers them; because the
spirit of fornication hath seduced them, and they have committed
fornication from under their god : they sacrifice on the tops of
the mountains, and btirn incense upon the hills ; therefore your
daAightcrs commit fornication , and yoicr daughters-in-law commit
adultery. If thou Israel committcst fornication, shall not Judah
become guilty t shall not I visit upon your daughters beccmsc they
commit fornication, and upon your daughters-in-laiv because they
commit adultery, for these divide with whores, and sacrifice vnth
p)rostitides ? (iv. 12, and following verses) ; to commit fornication
under their god denotes to pervert truth, for god in the internal
384

CHAPTEE XX. 13. [8904.

sense signifies the truth, and in the opposite sense falsity
(nos. 2586, 2769, 2807, 2822, 4295, 4402, 4544, 7010, 7268,
7873, 8301, 8867) ; mountains and hills denote loves, in this
case the loves of self and the world (nos. 795, 796, 1691, 2722,
6435) ; the ivood of which counsel is asked, denotes the good of
the delight of any lust (no. 643); the staff which answers
denotes imaginary power, from the intellectual projyrmm (nos.
4013, 4015,4876, 4936, 7011, 7026); as in the genuine sense
gods signify truths, and in the opposite sense falsities, therefore
to falsify truths and adulterate goods, is signified by f/oing a-
whoring after strange gods, as after Baalim', Moleeh, and idols
(Ezek. vi, 9 ; Lev. xx. 5, and in other places). From these <
considerations it may now appear what is meant by adtdteries
and fornications in the following passages. In Isaiah :
Draw near hither, ye sons of the sorceress^ the seed of the
adulterer; and she hath committed fornieation. Against whom
have ye sported ? against ivhom have ye made wide the moidh,
and put forth the tongue ? are ye not the sons of p)revarica-
tion, the seed of a lie, who have inflamed yourselves with gods
under every green tree ? (Ivii. 3-5). In the same prophet : It
shall come to pass at the end of seventy years, Jehovah will visit
Tyre, that she may return to her meretricious hire, and commit
fornication with all the kingdoms of the earth, upon the faces of
the globe (xxiii. 17, 18). In Jei'endah : And a man sent aiuay
his wife, and she went away from him, and became another man's ;
she committed fornication ivith many companions ; thou hast pro-
faned the eaHh with thy fornications and thy iviehedness : hast
thou seen what backsliding Israel hath done ? she hath gone away
upon every high mountain, and tmder every green tree, and there
thou hast committed fornication : also treacherous Judah her sister
hath gone away and com.mitted fornieation ; so that by the voice
of her fornication she hath profaned the earth ; she hath com-
mitted lohoredom- with stone and wood {iii.l-l^i). In the same
prophet : This is My lot, that thon hast forgotten Me, and hast
trusted to a lie. I have seen thine adulteries, and thy neighings,
the wickedness of thy fornication, and thine abominations upion
the hills in a field. Wo to thee, 0 Jerusalem ! (xiii. 25, 27). In
the same prophet: Against the prophets, the earth is full of
achdterers, because by reason of the curse the earth mourneth, the
pastures of the wilderness are dried up ; for both the prophet and
the p)riest practise hypocrisy. In the propihets of Jerusalem I have
also seen a horrible stiihbornness in committing adultery and
vxdking in a lie ; they have strengthened the hands of the vncked ;
they speak the conception of their own heart, and not from the
mouth of Jehovah (xxiii. 9 and following verses). In the same
prophet : They have done folly in Israel, and have committal
ivhoredom with the wives of their companions, and have spoken a
lying word in My name, which I did not command them (xxix.
VOL. X. 2 b 385

8905.] EXODUS.

10 23). From these passages it is plainly evident, that to commit
adultery and lohoredom is to explain and pervert the truths of
the Word from a man's own heart, that is, from his loroprmm,
in such a manner as the loves of self and of the world persuade
him ; consequently it is to speak lies, that is, falsities, as it is
expressly said. Again in Hosea : Be not glad, 0 Israel : for
tliou hast committed fornication from beneath thy god ; thou hast
loved a meretricious reward upon all the corn-floors (ix. 1).
In the same prophet : Jehovah sjjaJce to Hosea ; Go, take to thee
a woman of fornications, and children of fornications ; for the
earth hath committed great fornication from after Jehovah (i. 2).
In Nahum : Wo to the city of Moods, by reason of the 7nidtitude
of the fornications of the well-favoured harlot, the mistress of
sorceries, that selleth nations by her fornications, and families by
her sorceries (iii. 1-4). In Moses : Yottr sons shall feed in the
wilderness forty years, and shall bear your whoredoms forty
years, according to the number of the days in ivhich ye explored
the land, each day for a year, ye shcdl bear your iniquities (Num.

11 xiv. 33, 34). As the falsifications of truth and the adultera-
tions of good corresponded to fornications in the land, therefore
the punishment of death was appointed for adidterers (Lev. xx.
10); and the daughter of a man loho was a priest, if she pro-
faned herself by committing fornication, ivas to be burned wilh
fire (Lev. xxi. 9) ; also no daughter in Israel was to be composed
to forniccdion (Lev. xix. 29) ; in like manner, no bastard was to
come into the congregation of Jehovah, even to his tenth genera-
tion (Deut. xxiii. 2) ; and no meretricious hire ivas to be brought
into the house of Jehovah, because it is an abomination (Deut.

12 xxiii. 18). From these passages it may now fully appear that,
in the external sense, to commit adidtery signifies to commit
adulteries ; in the internal representative sense, it denotes to
worship idols and other gods by such things as are of the
Church, consequently it denotes external and internal idolatry ;
but in the internal spiritual sense it signifies the adulterations
of good and the perversions of truth. From these considera-
tions it evidently appears, that adulteries in themselves are so
heinous, and are called abominations, because they correspond
to tlie marriage of falsity and evil, which is the infernal
marriage; and conversely, that genuine marriages are holy,
because they correspond to the marriage of good and truth,
which is the heavenly marriage ; yea, genuine conjugial love
descends from the marriage of good and truth, thus out of
heaven, that is, through heaven from the Lord ; whereas the
love of adultery comes from the marriage of falsity and evil,
thus out of hell, that is, from the devil.

8905. Thou shalt not steal, signifies that his spiritual goods
must not be taken away from any one, and that those things
which are the Lord's must not be attributed to self
386

CHAPTER XX. 13. [8906.

8906. Thou shall not steal. That this signifies that his
spiritual goods must not be taken away from any one, and
that those things which are the Lord's must not be attri-
buted to self, appears from the signification of stealing, as
denoting to take aAvay spiritual goods from any one. This is
signified by stealing, because riches and wealth in the spiritual
sense are the knowledges of good and truth, in general all
those things which relate to faith and charity, that is, to the
spiritual life in man ; wherefore to take those things away
from any one, denotes in the spiritual sense to steal: and as
all spiritual goods, that is, all things of faith and charity, are
from the Lord alone, and nothing at all from man, therefore
stealing also signifies to attribute to self the things which are
the Lord's : those who do this are also called thieves and rohhers
in John : Verily I say unto you, He that entereth not in hy the
door into the sheejifold, hut climheth up some other vmy, the same
is a thief and a robber ; hitt he that entereth in hy the door is the
shejjherd of the sheep. lam the door ; hy Me if any one enter in,
he shall he saved, and shall go in and go out, and find j^astitre.
The thief cometh only to steal, and to kill, and to destroy. I am
come that they may have life, and that they may have ahundance
(x. 1-1 3). To enter in hy the door into the sheepfold is to enter
in by the Lord, for the Lord is the door, as He Himself says ;
the sheep are those who are in charity and in the faith there-
from ; these enter in by the Lord, when they acknowledge that
all faith and charity are from Him, for in such case they flow
in from Him; but to attribute them to others, especially to
themselves, is to take them away, thus to kill and to destroy ;
those who attribute to themselves the things which are the
Lord's, also place merit in works, and make themselves justice
(on which subject see nos. 1110, 1877, 2027, 2273, 2340, 2373,
2400, 3816, 4007 at the end, 4174, 4943, 6388-6393, 6478) ;
this in the spiritual sense is to steal ; and this occurs to the
angels in lieaven when man reads in the Word about stealing ;
for the angels understand the Word only spiritually. The :
same is signified by stealing in Hosea : When I healed Israel,
then the iniqitity of Ephraim ivas discovered, and the evils of
Samaria ; for they committed falsehood, and the thief came; a
troop si^read themselves ahroad. Now their ivorks compass them,
ahout hefore My faces. They make the king glad hy their wicked-
ness, and the 2'>nnces hy their lies (vii. 1-3). And in Joel : The
day of Jehovah cometh ; hefore it a fire devour eth, and after it a
name kindleth ; the earth hefore it is like the garden of Eden, hut
after it a desolate wilderness : its appearance is like the appear-
ance of horses, and as horsemen so do they run, as the noise of
chariots upon the tops of the mountains : they run about in the
city : they run upon the vjall ; they climb upon the houses ; they
enter in through the windoivs like a thief : before them the earth

387

8906.] EXODUS.

was moved, the heavens tremUed, the snn and moon ivere UacJcened,
and the stars withdrew their brightness (ii. 1-10). This passage
treats of the desolation of the Church, when falsities break in
and destroy truths ; these falsities are the thieves that climb
upon the houses and enter in through the windows. Who can
help wondering why it is said : The day of Jehovah will he like
the appearance of horses, and then they shall run as horsemen,
they shall run about in the city, shall rim upo7i the wall, shall
climb upon the houses, shall enter in through the windows, the
earth shall he moved, the heavens shall tremble, the sun and the
moon shall he blackened, and the stars shall withdraw their
brightness ? whoever knows nothing of the internal sense, and
in his heart has doubts about the holiness of the Word, will say
that these are mere expressions without anything Divine stored
up in them, and will possibly call them empty sayings ; but
whoever believes that the Word is most holy, because it is
Divine, and moreover knows that there is an internal sense,
which treats of the Church, heaven, and the Lord Himself, will
confess that every expression in the above passage is of peculiar
importance ; it may be expedient therefore briefly to explain
3 what the particular expressions in the passage signify : the day
of Jehovah denotes the last state or time of the Church, when
there is no longer any truth, but instead thereof falsity ; the
fire which devours before it denotes the lust of evil ; the flame
'which is after it denotes the lust of falsity therefrom ; the
appearance of horses denotes the intellectual part reasoning
from falsity as if from the truth ; the horsemen who run denote
reasoners ; chariots denote the doctrinals of falsity ; a city
denotes the doctrine itself ; the wall on which they run, denotes
essential falsity ; the houses upon which they will climb, denote
man's voluntary part ; the windows through which they will
enter, denote intellectual things ; the thief denotes the falsity
which takes away the truth ; the earth which will be moved
before them denotes the Church, also the heavens which will
tremble ; the sun denotes love to the Lord ; and the moon, faith
in Him ; they are said to be blackened when they no longer
appear ; stars denote the knowledges of good and truth, which
will no longer have light from faith and love, thus from heaven,
which is meant by withdrawing their brightness. Prom these
considerations it may appear what these words in general
involve, also in what sense that day, or the last state of the
Church, is called a thief which will climb upon the houses and
enter in through the windows, namely, that it is falsity which
will then occupy the whole man, both his voluntary and
intellectual parts, and will thereby take away all truth and
good. The like is signified by a thief in Obadiah : The Lord
Jchovih said to Edom, If thieves come to thee, if overthrowers by
night, how wilt thou he cut off! will not they steal what is suffl-
388

CHAPTER XX. 13. [8907, 8908.

cicnt for them ? (ver. 5) ; so also by a thief, or one who steals,
in Zechariah (1-5 ; Psalm 1. 18-20 ; Matt. vi. 19, 20). As all -
the statutes which the Lord commanded the sons of Israel were
founded in the laws of order which are in heaven, that is, they
derived their existence and essence from the spiritual world,
therefore also were the laws which were enacted concerning
thefts ; as that he toho stole an ox, and sold it, should repay
five, if a sheep, four (Exod. xxii. 1); also if a thief he smitten in
digging through, there shall no blood [be shed for him] ; but when
the S7in is risen, blood [shall be shed] : the thief shall repay or
shall be sold ; if it be found in his hand, lie shall repay twofold
(Exod. xxii. 2-4). He that shall steal a man, and sell him, if
he be found in his hand, he shall surely die (Exod. xxi. 16) : 7/
a man be found who shall have stolen the sold from his brethren,
the sons of Israel, and hath made gain therein, when he hath sold
him, this thief shall be slain, that thou mayest put evil aiuay from
the midst of thee (Deut. xxiv. 7). Men of the sons of Israel, in
the internal sense denote those who are in the truths and
goods of faith, thus in the abstract sense they denote the truths
and goods of faith (see nos. 5414, 5879, 5951), wherefore to
steal a man of the sons of Israel denotes to take away those
truths and goods, and to sell him denotes to alienate them, and
also to cause them to serve ; for the truths and goods of faith,
since they are from the Lord, are in a free state, and serve no
one but the Lord alone ; but when they are alienated, they
then come into a servile state, for they serve any evil of self-
love or the love of the world, thus any bodily lust ; hence the
derivation and correspondence of the above law: and as in
such case the truth and good of the Church from being free
become servile, thus from being alive become dead, therefore
the punishment, which is the effect, is death.

8907. Thou shalt not answer against thy neighbour the ivitness
of a lie, signifies that good is not to be called evil, nor truth
falsity, thus neither conversely is evil to be called good, and
falsity truth.

8908. Thou shalt not answer against thy neighbour the witness of
a lie. That this signifies that good is not to be called evil, nor
truth falsity, thus neither conversely is evil to be called good
and falsity truth, appears from the signification of the witness
of a lie, as denoting the confirmation of falsity ; a wit^iess
denoting confirmation (see no. 4197), and a lie denoting falsity
of faith, as will be evident from what follows ; to answer
against a neighbour denotes so to say to any one, for a neigh-
bour signifies every man, and specifically every one that is in
good, and in the abstract sense good itself (see nos. 3419, 5025,
6704, 6706-6711, 6818, 8123); hence thou shalt not answer
against a neighbour the witness of a lie, in the internal sense,
denotes not to say to any one what is false, that is, not to say

389

8908.] EXODUS.

2 that good is evil and truth falsity, or conversely. How the
case is here shall be briefly explained. All those in whom
self-love or the love of the world rules, that is, who regard
eminence, or honours, or wealth, or gain, as an end, do not
hesitate to assert that what is just is unjust, and what is
unjust is just, and thus to become the tviinesses of a lie : the
reason why they are of such a character is, because their will
is entirely subjected to those loves and their lusts, and is
entirely occupied and possessed by them ; and in this case
the understanding, which is the other part of the mind, can
indeed see what is just and what is unjust, but is unwilling to
see it; for the will prevails over the understanding, and by
flowing into it persuades it, and at length also blinds it :
persons of this description are also without conscience, and do
not know that conscience consists in saying that what is just
is just, for no other reason than because it is so, that is, from
the love of what is just : those who are of this character in
the world, are also of the same in the other life, but with this
difference, that they do not then say that what is just is unjust,
but that the good which is of faith is evil, and truth falsity ;
for what is just in the civil world corresponds to what is good
and true in the spiritual world ; and this they do without
conscience, and also without shame, because so they have been

3 accustomed and habituated in the life of the body. Mention
is often made in the Word of a lie, and, in the internal sense,
it everywhere signifies the falsity and evil of faith, and a
witness of a lie, who is also called a icitness of violence, signifies
the confirmation of falsity, whether it be before a judge or any
other person, or before a man himself, by persuading himself
inwardly in thought (as Exod. xxiii. 1 and followiog verses ;
Lev. xix. 11, 12, and following verses ; Deut. xix, 16-20).
A lie in the spiritual sense denotes the evil and falsity of
faith, as appears from the following passages ; in John : Ye
are of your father the devil ; and the desires of your father
ye will to do: he loas a murderer from the beginning, and
stood not in the truth, because the trtith is not in him : tvhen he
speaketh a lie, he speaJccth from Ms oivn, because he speaketh a
lie, and. is the father thereof (viii. 44). In this passage a lie
denotes the falsity of faith ; for it treats of the unwillingness
of the Jews to acknowledge the Lord ; the devil here in the
spiritual sense denotes falsity, and the father thereof denotes
evil, for falsity originates from evil as a son from a father :
the falsity which is of the devil is the falsity of faith, and evil

4 is the evil of self-love and the love of the world. In Isaiah :
Moab is greatly exalted : his pride and his exaltation, and his
anger, his lies are not constant (xvi. 6) ; lies denoting the falsities
of faith, because 3Ioab denotes those who are in the evil of
self-love, and on that account falsify truths (nos. 2468, 8315).

390

CHAPTER XX. 13, 14. [8909, 8910.

In the same prophet: We have made a covenant with death,
and ive have made a vision xvith hell: we have imt confidence in
a lie, and in falseliood we have lain hid (xxviii. 15). Again:
This is a people of rebellion, lying sons, sons that will not hear
the lai'j of Jehovah (xxx. 9). In Jeremiah : A man mocks his
companion, and they speak not the truth; they have taught
their tongue to speak a lie (ix. 4). Again : / am against those
that proiphesy the dreams of a lie, and relate them, that they may
cause My people to err hy their lies (xxiii. 32). Again : 0 sword,
[be] against the liars, that they may become foolish (1. 36). In
Ezekiel: They have seen vanity and the divination of a lie,
saying, The saying of Jehovah, luhen Jehovah hath not sent
them : wherefore thus saith the Lord Jehovih, Because ye speak
vanity, and see a lie, therefore, behold, I am against you (xiii.
6-9). In Nahum : Wo to the city of bloods, it is wholly filled ivith
lie and rap)ine (iii. 1). In Zephaniah : The remains of Israel
do not perverseness ; neither will they speak a lie, neither shcdl there
be found in their mouth a tongue of deceit : these shall feed and
be at rest (iii. 13). In John: Without are dogs, enchanters,
and whoremongers, and murderers, and idolaters, and every one
that loveth and maketh a lie (Apoc. xxii. 15) : in these, as in
many other passages, a lie denotes the falsity and evil of faith.

8909. Verse 14. Thou shall not covet thy neighbour's house;
thou shcdt not covet thy neighbour's unfe, and his man-servant,
and his maid-servant, and his ox, and his ass, and everything
that is thy neighbour's, signifies that heed must be taken of the
love of self and the world, and thus lest the evils, which are
contained in the preceding Commandments, become of the will,
and thus go forth.

8910. Thou shalt not covet thy neighbour's house; thou shalt
not covet thy neighbour's wife, and his man-servant, and his
maid-servant, and his ox, and his ass, and everything that is thy
neighbour's. This signifies that heed must be taken of the love
of self and the world, and thus lest the evils, which are con-
tained in the preceding Commandments, become of the will,
and thus go forth, as appears from the signification of coveting,
as denoting to desire from an evil love. Coveting denotes this,
because all covetousuess arises from some love, for nothing is
coveted unless it be loved, and therefore covetousness is what
is continuous of love, in this case of the love of self and the
world, and is as it were the life of its respiration ; for what an
evil love respires is called covetousness, but what a good love
respires is called desire : the love itself belongs to the other
part of the mind, which is called the will ; for whatever a man
loves this he wills ; but covetousness belongs to both the will
and the understanding, Imt it is properly of the will in the
imderstanding. From these considerations it is evident whence
it is, that the words, Thou shalt not covet the things which are

391

8910.] EXODUS.

thy ncighhour's, signify that heed must be taken lest they
become of the will ; for the things which become of the will
are appropriated to the man, inasmuch as the will is the man
himself. In the world it is believed that thought is the man ;
there are, however, two constituents of the life of man, — the
understanding and the will ; to the understanding belongs the
thought, to the will the affection which is of the love : thought
apart from the affection wliich is of the love does not constitute
anything of the life in man ; l)ut the thought from the affection
which is of the love, thus the understanding from the will :
those two are distinct from each other, as is evident to every
one who reflects from this consideration, that a man is able
to understand and perceive what he wills to be evil, and what
he either wills or does not will to be good. From this it is
clear, that the will is the man himself, but not the thought
except so far as it receives from the will ; hence, the things
which enter into a man's thought, and not through it into his
will, do not render him unclean, but the things do which enter
through the thought into the will. The latter render him
unclean, because he then appropriates them, and they become
his, for, as we have said, the will is the man himself : the
things which become of the will, are said to enter into a man's
heart, and thence to go forth ; but the things which are only
of the thought, are said to enter into the mouth, and to go
forth through the belly into the draught, according to the
Lord's words in Matthew : A^t that which goeth into the mouth
maketh a onan unclean ; hut that which goeth forth from the
mouth, this maketh a man unclean: everything tvhich goeth
into the moiith, goeth away into the belly, and is cast out into the
draught ; hut the things which go forth from the mouth, go forth
from the heart, and these make the man unclean : for out of
the heart go forth evil thoughts, miirdej-s, adulteries, rapes,
5 thefts, false ivitness, blasphemies (xv. 11., 17-19) ; from these
words, as from all the rest, it may appear that the Lord's
speech denoted internal and spiritual things, wliich were
expressed by external or natural things, and this according to
correspondences ; for the mouth corresponds to the thought, as
also all things which belong to the mouth, as the lips, the
tongue, the throat ; and the heart corresponds to the affection
which is of the love, thus to the will (that there is a correspond-
ence of the heart with these things, see nos. 2930, 3313, 3883-
3896, 7542) ; hence to go into the mouth denotes into the thought,
and to go forth from the heart denotes from the will ; going
aioay into the belly, and being cast out into the draught or sink,
denotes into hell, for the belly corresponds to the way towards
hell, and the dixiught or sink corresponds to hell ; hell also in
the Word is called a sink ; hence it is evident that, everything
that enters into the mouth, goes aivay into the belly, and is cast
392

CHAPTER XX. 14. [8910.

out into the draufjlit, signifies evil and falsity injected from hell
into a man's thought, and again sent back to hell, which can-
not make the man unclean, because they are sent back ; for
a man cannot desist from thinking evil, but he can from doing
it ; whereas as soon as he receives evil from the thought into
the will, it then does not go out but enters into him, and this
is said to enter into the heart,; the things which go forth
thence make him unclean, for what a man wills, this goes forth
into speech and act, so far as external restraints do not forbid,
such as the fear of the law, of the loss of reputation, honour,
gain, and life. From these considerations it is now evident,
that thou shalt not covet signifies that heed must be taken lest
evils become of the will, and thus go forth. That covetous- 4
ness belongs to the will, thus to the heart, also appears from
the Lord's words in Matthew : Ye have heard that it was said
ly the ancients, Thou shcdt not commit adidtery ; hid I say unto
you, That if any one looketh at a strange ivoinan so as to covet
her, he hath already committed adultery with her in his heart
(v. 27, 28) ; coveting here means to will, and, unless prevented
by fears which are external restraints,. to do ; hence it is said,
that whosoever looketh at a woman so as to covet her, hath com-
mitted adultery with her in his heart. The concupiscence of 5
evil is also meant by the right eye offending, and the concupi-
scence of falsity by the right hand offending, in the Lord's
words, also in Matthew : If the right eye has offended thee, phcck
it out, and cast it from thee ; for it will he hetter for thee that one
of thy memhers shoidd jJerish, and not that thy whole hody he cast
into Gehenna : and if thy right hand has offended thee, cut it off,
and cast it from thee ; for it will he hetter for thee that one of
thy memhers should perish, and not that thy whole hody he cast
into Gehenna (v. 29, 30) ; from these words it further appears
that the Lord spoke from the Divine, as in other passages in
the Word throughout, thus that He expressed internal and
heavenly things by external or natural things according to
correspondences ; in this case the affection of evil or its con-
cupiscence by the right eye offending, and the affection of
falsity or its concupiscence by the right hand offending ; for
the eye corresponds to faith, the left eye to the truth of faith,
and the right eye to the good of faith, in the opposite sense to
the evil which is of faith, thus the right eye offending to the
concupiscence of evil (nos. 4403-4421, 4523-4533); but the
hand corresponds to the power which belongs to truth, the
right hand to the power of truth from good, in the opposite sense
to the power of falsity from evil, thus the right hand offend-
ing to the concupiscence thereof (nos. 3091, 4931-4937, 8281) ;
Gehenna denotes the hell of concupiscences. Every one may
see that in this passage the inght eye does not mean the right
eye, or that that eye should be plucked out ; also that the right

393

8911.] EXODUS.

hand does not mean the right hand, and that it should be cut
off, but that it means something else which cannot be known
unless it be known what is signified by the eye, specifically by
the right eye, also by the hand, and specifically by the right
hand, and likewise by offending ; and what is signified by
those expressions can be known only from the internal sense.
6 As concupiscences are derived from an evil will, thus from an
evil heart, and from the heart or will come forth murders, adul-
teries, rapes, thefts, false witness, according to the Lord's words
in Matthew (xv. 19), thus such things as are contained in the
foregoing Commandments of the Decalogue, therefore it is
said, thou shalt not covet the things ivhich are the neigh-
hour's, which signifies that heed must be taken lest the evils
contained in the foregoing Commandments, become of the
will, and thus go forth. Thou shalt not covet the things ivhich
are the neighbour's, signifies that heed must be taken of the
love of self and the world, because all the evils of covetousness
spring from those loves as from their fountains (see nos. 2045,
7178, 7255, 7366-7377, 7488, 8318, 8678).

8911. From what has been heretofore said, it may appear
how the case is with a man and his life, that he is such as
his will is, and that such he remains after death, because death
is not the end, but a continuation, of life : since therefore a
man is such as his will is, because, as was said above, the will
is the man himself, therefore to be judged according to his
deeds signifies to be judged according to his will, for the will
and the deed are not at variance, the deed being in the will,
and the will in the deed, so long as external restraints do not
hinder, which are fears of the law, of the loss of honour, gain,
reputation, and life. The case herein is like that of endeavour
and motion, motion being nothing but continued endeavour, for
when the endeavour ceases the motion ceases, there being
nothing essential in motion but the endeavour ; this is known
to the learned, being an acknowledged and established theorem :
endeavour in a man is will, and motion in him is action ; so
they are called in a man, because in him endeavour and motion
are living. To be judged according to the will is the same as
to be judged according to the love, and also the same as to be
judged according to the ends of life, likewise to be judged ac-
cording to the life, for a man's will is his love, and his end of
life, and his very life itself : that this is the case appears from
the Lord's words above quoted : He that looketh upon a strange
woman so as to covet her, hath already committed adtdtery with
her in his heart (Matt. v. 27, 28) ; also that to kill a man is not
only to do so, but also to will to do it, which is signified by
being angry, and acting towards him with contumely (Matt. v.
21) : a man also is judged according to his deeds, but only so
far as they have proceeded from his will.
394

CHAPTER XX. 15-17. [8912, 8913.

8912. It shall also be briefly explained what is meant in the
internal sense by the things here mentioned, namely, by a
house, a wife, a man-servant, a maidservant, an ox, and an ass,
which must not be coveted: they denote all the goods and
truths of faith in the aggregate, which are not to be taken
away from any one, and which are not to be injured; and they
denote the same as are signified in the internal sense by
hallowing the Salibath day, honouring the father and mother, not
killing, not committing adultery, not stealing, not hearing false
witness, all which things, it has been shewn above, are such as,
in the internal sense, relate to love and faith ; a house means
all good in general, a wife all truth in general, a man-servant
the affection of spiritual truth, a onaid-servant the affection of
spiritual good, an ox the affection of natural good, and an ass
the affection of natural truth. These are the things which
must not be coveted, that is, which are not to be taken away
from any one, or which are not to be injured. These things
are meant in the internal sense, because the Word in that sense
is for those who are in heaven, for those who are there perceive
the Word not naturally but spiritually; thus they have not
the ideas of a house, a wife, a man-servant, a maid-servant, an
ox, or an ass, but of the spiritual things that correspond there-
to, which are the goods of love and the truths of faith : in a
word, the external sense or that of the letter is for those who
are in the world, but the internal sense for those who are in
heaven, and also for those who are in the world, but so far
only as they are at the same time in heaven, that is, so far as
they are in charity and faith.

8913. Verses 15-17. And all the jJeople saw the thunderings
and lightenings, and the voice of the trumpet, and the mountain
smoking ; and the people saw, and they were moved, and stood
afar off. And they said unto Moses, Speak tliou with us, and
'we ivill hear ; and let not God speak ivith us, lest peradventure
ive die. And Moses said unto the people. Fear not ; God has
come that He may tempt you, and that His fear may be before
your faces, that ye sin not.

And all the people saw the thunderings and lightenings, signi-
fies the perception of Divine Truths from good. And the voice
of the trumpet, signifies the same things through heaven. And
the mountain smokiiig, signifies that the good itself of truth
is not perceptible except in an external form. And the people
saw and were moved, signifies a trembling when they are re-
ceived. And they stood afar off, signifies remoteness from in-
ternal things. And they said unto Moses, signifies a complaint.
Speak thou ivith ^ls, signifies the reception of truth in an accom-
modated form, which they would thus obey. And let not God
speak with us, signifies truth in a form not accommodated. Lest
peradventure we die, signifies that thus the life of heaven with

395

8914-8916.] EXODUS.

them would perish. And Hoses said unto the ijeople, signifies
information. Fear not ; for God has come that He may teviijt
you, signifies that the life of heaven would not perish, but that
its existence and its quality may be known. And that His fear
may he before your faces, that ye sin not, signifies a holy fear
thence for the Divine, and hence the preservation of spiritual
life.

8914. Verse 15. And all the people saio the tMindcrings and.
lightenings, signifies the perception of Truths Divine from good.
This appears from the signification of seeing, as denoting to
understand and perceive (see nos. 2150, 2325, 2807, 3764,
3863, 3869, 4403-4421, 4567, 4723, 5400); from the significa-
tion of thundcrings (vociim sen tonitruum), as denoting Truths
Divine (see nos. 7573, 8813) ; and from the signification of
lightenings (facum sen fulgurum), as denoting the brightness
which truths have from the good of love, and which seize upon
and pierce (see no. 8813). Truths Divine from good here
mean all the Commandments of the Decalogue, which were
proclaimed from Mount Sinai out of the midst of thunders
and lightenings ; these therefore were presented on the occasion,
because thunders signify Truths Divine, which are also on that
account called voices, and lightenings signify the brightness
which truths have from good, which are also on that account
called torches or flames ; flames denote Divine Truths proceed-
ing from the Lord's Divine Good (see no. 6832).

8915. And the voice of the trumpet, signifies the same things
through heaven, that is, Divine Truths from good. This
appears from the signification of the voice of a trumpet, as de-
noting a state of the angelic heaven which surrounds the
Divine, and as denoting the Truth Divine from it (see nos.
8815, 8823); from which passages it may appear what is sig-
nified by the Lord's words where He predicts the consumma-
tion of the age, or the last time of the Church, that then the
Lord will send His angels with a great voice of a trump)et, vjho
shall gather together His elect from the four winds (Matt. xxiv.
31) : whoever does not know that all the Lord's words contain
within them also heavenly and Divine things, that is, an in-
ternal sense, must believe that when the Last Judgment is at
hand, the angels will appear and announce it, and will also
gather together the elect with the voice of a trumpet ; but the
voice of a trumpet {tuhm seu huccinai) here does not mean the
voice of a trumpet, but Truth Divine through heaven in the
internal form and its promulgation (see nos. 4060 at the end,
also 8815 and 8823).

8916. And the mountain smoking. This signifies that the
good itself of truth is not perceptible except in the external
form, as appears from the signification of a moiuitain, here
of Mount Sinai, as denoting the Divine Good united to the

396

CHAPTEE XX. 15. [8917, 8918.

Divine Truth in heaven (see no. 8805) ; and from the signi-
fication of smoking, as denoting in an external form : smoking
denotes this, because Divine Truth, or the Word, in its internal
form, is like light and flame, but externally it is like a cloud
and smoke ; the reason is, because Truth Divine, or the Word,
internally is such as it is in heaven, thus such as it is in the
light there, but externally it is such as it is in the world, thus
such as it is in the light {lumen) there ; and the light of the
world in respect to the light {lux) of heaven is like a cloud, or
in respect to flame, like smoke. Truth Divine, or the Word,
in the internal form, is its internal sense, and in the external
form its external or literal sense ; the literal sense is called a
doud (see Preface to Gen. xviii. ; and nos. 4060, 4391, 5922,
6343, 6752, 8106, 8781); and it is called smoke, because smoke
signifies the obscuration of truth (no. 8819). The mountain
appeared to be smoking before the sons of Israel, not because
the Divine there was of such a quality, but because it appears
to every one according to the quality of him that sees it ; and
the quality of those who then saw it, was that they made all
worship to consist in externals, and nothing in internals ; and
that hence they understood the Word only according to the
sense of the letter ; therefore the Divine as to the truth which
was promulgated, could not appear otherwise to them than as
smoke, that is, as something obscure ; whence also it is said,
that they stood afar off, which signifies that they were remote
from internals ; but on this subject more will be said below.

8917. And the people saw and v)ere moved, signifies a trembling
when the Divine Truths are received. This appears from the
signification of being moved, as denoting a trembling, in this
case a trembling as when Divine Truths are received (concern-
ing such a trembling, see nos. 5459, 8816).

8918. And they stood afar off. That this signifies remoteness
from internals, appears from the signification of standing afar
off, as denoting remotely, in this case from internal things,
because from Mount Sinai, which signifies heaven and the
Divine there (no. 8805) ; whether we say remotely from the
Divine, from heaven, or from internals, it is the same, for heaven
is in internals ; for a man's internal is in the light of heaven,
and his external in the light of the world; or, what is the
same, his soul or spirit is in heaven, but his body is in the
world ; heaven is nearer to the Divine than the world, for the
Lord's Divine reigns in heaven, and is all in all there. In
reference to the signification of afar off, it should further be
known that in the spiritual sense afar off does not regard space
as an object, but the Divine, thus good and truth; distance
from the very good itself which proceeds from the Divine
makes the appearances of distance in heaven : the angelic
societies appear there distinct, yea, at a distance from each

397

8918.] EXODUS.

other ; but this notion of space arises, as we have said, from
distance from the good and truth which are from the Lord's
Divine. This will doubtless appear strange, yea, mere nonsense
to many in the world, because the thoughts and ideas on these
subjects with a man are founded on spaces and times, so much
so that he cannot think without them ; hence if you abstract
times and spaces from a man's thought, he scarcely perceives
anything : nevertheless the angels in heaven think altogether
without any idea of time and space ; and they do this so fully,
that their thoughts exceed those of men in intelligence and
wisdom a thousand, yea a million times ; and what is wonder-
ful, if an idea derived from time and space occurs to them,
shade and darkness immediately come over their minds, be-
cause they then fall from the light of heaven into the light

2 {lumen) of nature, which to them is darkness. There are no
spaces and times in the other life, but states, that is, the
appearances of spaces and times arise from the variations of
state as to good and truth (see nos. 2625, 2837, 3356, 3387,
3404, 4321, 4882, 5605, 7381). Hence now it is evident that
standing afar off, in the spiritual sense, signifies a removal
from heaven where the Divine is, in this case a removal from
internals, because that nation, as was said above, which then
stood afar off from Mount Sinai, was most remote from internals,
being only in externals, and placing in these the all of Divine
worship: and that nation was permitted to do this, because
they could thus represent heavenly and Divine things, for in
order to represent an external is required, and representation
may also take place without an internal (see nos. 3147, 3670,

3 4208, 4281, 4288, 4311, 8588). Afar off signifies remoteness
from the good and truth which are from the Divine, thus re-
moteness from internals, also in the following passages : The^
rich man in hell lifted up his eyes, and saio Abraham afar off
and Lazarus in his bosom. Abraham saith to Mm, Between us
and you there is a great gxdf fixed, so that those who woidd pass
over from hence to you cannot, neither can those who are there
pass to us (Luke xvi. 23, 26). Abraham here does not mean
Abraham, for he is not known in heaven, but in the highest
sense the Lord, and in the respective sense those in heaven
who are in the good of love and faith to the Lord (nos. 1834,
1876, 1965, 1989, 2011, 3245, 3305, 6098, 6185, 6276, 6894).
Those who are in hell are said to see those who are in heaven
afar off, because they are in a state most remote from good
and truth ; the great gulf between them is their very remote-
ness from good, which also produces the appearance of an

4 intervening gulf. Those who think from an idea of space, as
all men in the world do, have no other perception than that
both hell and heaven are far distant from man ; but the case is
otherwise. Hell and heaven are near man, yea in him — hell

398

CHAPTEE XX. 15, 16. [8919, 8920.

in an evil man, and heaven in a good man : every one also
comes after death into that hell or that heaven in which he
was while in the world ; but in this case the state is changed,
the hell or the heaven which was not perceived in the world
becomes perceptible, the heaven as being fvill of all happiness,
and the hell of all unhappiness. That heaven is within us, the
Lord teaches in Luke : The kingdom of God is ivithin you (xvii.
21); in Isaiah: Coming from a land afar off, from the end of
the heavens (xiii. 5 ; Jer. v. 15); in the same prophet: Hear ye
that are afar off, what I have done ; and ye that are near, know
My onight (xxxiii. 13); again: Itvill say to the north, Give; and
to the south. Hinder not ; bring My sons from afar, and My
daughters from the end of the earth: bring forth the blind 'people
that have eyes, and the deaf that have ears (xliii. 6, 8 ; xlix. 12) ;
again : Attend, ye islands, unto Me ; hearken, ye people from afar
(xlix. 1 ; Jer. xxxi. 10) ; in Jeremiah : The voice of the cry of
the daughter of My peojjle frvm a land far off. Is not Jehovah
in Ziont is not her king in her? (viii. 19); again: Jehovah,
Thou hast pilanted them, and they also took root ; Thou art near
in their mouth, but far off from their reins (xii. 2); again : Am
I a God at hand, and not a God from afar off? (xxiii. 23) ; in
all these passages afar off signifies remoteness from good.

8919. Verse 16. And they said unto Moses, signifies a com-
plaint, as appears from the things which follow in this verse,
for what they said are complaints.

8920. Speak thou with us. That this signifies the reception
of truth in an accommodated form, which they would thus
obey, appears from the signification of speaking, as denoting
influx and communication (see nos. 2951, 3060, 4131, 5481,
5797, 6228, 7270, 8128), hence also as denoting reception, for
what flow^s in and is communicated, is received ; and from the
representation of Moses, who was to speak, as denoting truth
from the Divine beneath heaven conjoined to the Truth Divine
in heaven, thus mediating between the Lord and the people
(see nos. 8760, 8787, 8805) ; hence Moses here denotes truth
in an accommodated form. In reference to truth in this form, :
it should be known, that when Truth Divine descends through
the heavens to men, as the Word descended, it is in the way
accommodated to all who are in the heavens as well as all
who are on the earth ; but Truth Divine in the heavens is in a
totally different form from what it is in the world; in the
heavens it is like the internal sense of the Word, in the world
it is like its sense in the letter ; yea, in the heavens themselves
it exists in various forms, in one form in the inmost or third
heaven, in another in the middle or second, and in another in
the first or ultimate heaven : the form of Truth Divine, that
is, its perception, thought, and utterance, in the inmost or
third heaven, so far transcends what it is in the middle or

399

8921.] EXODUS.

second heaven, that in the latter it cannot be apprehended, it
is so Divine and super-eminent, for it contains innumerable
thiners which cannot be uttered in the second heaven, consistinsf
purely of changes of state as to the affections which are of
love ; but the form of Truth Divine in the middle or second
heaven transcends in like manner that is in the first or ultimate
heaven, and still more the form of Truth Divine in the world ;
hence the things which are uttered in those heavens are such as
no human mind has ever perceived, or any ear heard ; as those
who have been elevated into heaven know from experience.

3 Those who do not know this, believe that in the heavens they
think and speak no otherwise than on the earth ; but they be-
lieve this because they do not know that a man's interiors are
in a more eminent state than his exteriors, and that the thought
and speech of those in the heavens are celestial and spiritual,
but on the earth natural, the difference between which is so
great that it cannot be described in words (but concerning each
kind of speech, see nos. 1634-1650, 1757-1759, 1876, 2157,
2472, 2476, 3342-3345, 4104, 4609, 5225, 5287, 6040, 6982,

4 7002, 7089, 7131, 7191, 7381, 8343, 8733, 8734). From these
considerations it is also evident, that unless Truth Divine, or
the Word, appeared in an accommodated form, it could not be
apprehended ; for if it were in a more eminent form than the
state of perception is, it would not fall into the understanding,
thus not into the faith. Hence it is that Truth Divine was
given to man, such as the Word is in the letter ; for if it ap-
peared such as it is in heaven, no man would apprehend it,
and at the first view and perception would reject it, since it
would not fall into such things as are of natural light ; and
moreover, it would be full of arcana, which could not at all
enter into any idea of man, since they are altogether opposed
to the appearances and fallacies which come from the world
through the external senses ; to say nothing of the greater
arcana which lie concealed within those arcana in manifold
series, which can only be expressed by variations and changes
of the state of the heavenly light and flame, by which angelic
speech and thought are performed.

8921. And let not God speak tvith us, signifies truth in a
form not accommodated. This appears from what precedes,
for 3foses signifies Truth Divine beneath heaven conjoined to
the Truth Divine in heaven, thus mediating between the Lord
and the people, consequently Truth Divine in an accommodated
form (as was shewn just above, no. 8920) ; hence the words,
Let not God speak rcith us, signify Truth Divine in a form not
accommodated, for God here means the Lord as to the Divine
Truth in heaven (no. 8805), consequently the Divine Truth
itself ; which also is the reason why it is said God, not Jehovah,
for in the Word where mention is made of God, the Lord is
400

CHAPTER XX. 17. [8922-8924

meant as to Divine Truth, but where mention is made of
Jehovah, the Lord is meant as to Divine Good (see nos. 2586
2769, 2807, 2822, 3921 at the end, 4295, 4402, 7091, 7268
7873, 8301, 8867).

8922. Lest 2J<'radvcnhLre we die, signifies that thus the life of
heaven witli them would perish, as appears from the significa-
tion of dying as denoting to die spiritually (see no. 6119), thus
to perish as to the life of heaven ; Truth Divine in a form not
accommodated has this effect, as appears from what was shewn
just above (no. 8920) ; for truth in a form not accommodated,
such as it is in heaven, transcends the apprehension, and what
transcends the apprehension cannot be received, and what is
not received does not flow into any faith, thus not into the life
of faith, which is the life of heaven ; for a man is regenerated,
that is, receives the life of heaven by means of the Truth
Divine which is of faith (nos. 2046, 2063, 2189, 2979, 3155,
3876, 3877, 5893, 5912, 6247, 8635-8640, 8772).

8923. Verse 17. And Moses said unto the iKople, signifies in-
formation, as appears from the signification of saying, in this
case by Moses to the people, as denoting information, for the
things which he said relate to information concerning what
they complained of; in like manner in other places saying
signifies information, when it is given concerning any subject
of inquiry (as nos. 7769, 7793, 7825, 8041).

8924. Fear not ; for God has come that He may tempt you,
signifies that the life of heaven would not perish, only that its
existence and its quality may be known. This appears from
the signification of not to fear that they should die, as denot-
ing that they should perish as to the life of heaven (no. 8922) ;
and from the signification of tempting you, as denoting to teach
the existence and nature of the life of heaven : this is signi-
fied by tempting, because all spiritual temptation teaches and
confirms such things with man ; for temptations exist to the
intent that the faith of truth and the affection of truth, and
afterwards the affection of good, may be implanted and in-
rooted, and thus the man may receive a new life, which is the
life of heaven. For temptations are combats with evils and 2
falsities ; and when a man conquers them, he is strengthened ;
for he fights from truths and for truths against falsity and
evil ; the man at the time not being sensible that he is fighting
from truths and for them, because truths are in the interiors,
and therefore do not come openly to the external senses ; but
that it is from them and for them, is evident from there being
a combat and afterwards a victory, which can only be by the
collisions of opposites with one another, the opposites being
evil and good, and falsity and truth. But it should be known, ;
that it is not man that fights, bvit the Lord for him, and
this against the hells, which on such occasions attempt to

VOL. X. 2 c 401

8925, 8926.] EXODUS.

attack and suLjugate him (nos. 840, 1661, 1692, 8159, 8168,
8172, 8175, 8176). From these considerations it is evident,
that Fear not ; for God has come that He may temjJt you, signi-
fies that they ought not to fear that the life of heaven woukl
perish, for that this conies to pass that they may be taught
and may know that the life of heaven exists, and also its
quality. But concerning temptations, see what has been said
and shewn above (nos. ^2272, 2768, 3318, 3927, 3928, 4249,
4299, 4.341, 4572, 5036, 5246, 5356, 6144, 6574, 6611, 6657,
6663, 6666, 6829, 8131, 8273, 8351, 8367, 8370 at the eud,
8403, 8567).

8925. And that His fear may he hefore your faces, that ye sin
not. This signifies a holy fear therefrom for the Divine, and hence
the preservation of spiritual life, as appears from the significa-
tion oi the fear of God, as denoting a holy fear for the Divine,
of which we shall speak presently ; from the signification of
faces, as denoting the interiors (see nos. 1999, 2434, 3527, 4066,
4796, 4797, 5102, 5585, 5592) ; hence the fear of God lefore the
faces denotes a holy fear for the Divine in the interiors ; and
from the signification of that ye sin not, as denoting the preser-
vation of spiritual life, for spiritual life is preserved by not
sinning. Sinning is to do and think what is evil and false
intentionally and from the will ; for the things which are so
done are such as go forth from the heart, and make the man
unclean (Matt. xv. 11, 17-19), consequently which destroy
spiritual life with him (see above, no. 8910). Touching the
holy fear, which is signified in the Word by the fear of God,
it should be known that that fear is love, but love of such a
nature as children have for their parents, parents for their
children, and married partners for each other, who fear to do
anything displeasing, or which in any manner is injurious to
the love ; such a fear is insinuated into love during man's
regeneration ; and as it is in agreement with love, and can be
and actually is in or united to love, it therefore is called a holy
fear, and is the fear of sinning or of acting contrary to the
Commandments, thus contrary to the Lord. This fear, how-
ever, differs with every one, according to the nature and extent
of his love (see what was shewn concerning it, nos. 2826, 3718,
3719, 5459, 7280, 7788).

8926. Verses 18-20. And the jyeoyle stood afar off; and
Moses came near unto the thick darkness, tchere God loas. And
Jehovah said itnto Moses, Thus shalt thou say unto the sons of
Israel, Ye have seen that I have spoken with you from heaven.
Ye shall not make with Me gods of silver and gods of gold ; ye
shall not make them to yourselves.

And the people stood afar off, signifies remoteness from internal
truths. And Moses came near unto the thick darkness where
God was, signifies conjunction still of the truth of spiritual
402

CHAPTEK XX. 18. [8927, 8928.

good with Truth Divine. And Jehovah said unto Moses,
signifies further instruction. Thus shalt thou say auto the sons
of Israel, signifies those who are of the spiritual Church. Ye
have seen that I have spoken with yoitfrom heaven, signifies all
things of tlie Word by influx from the Divine through heaven.
Ye shall not maJce with Me gods of silver and gods of gold,
signifies that they should abstain entirely from those things
which in the external form appear as truths and goods, but in
the internal are falsities and evils. Ye shall not make them to
yourselves, signifies that they must carefully beware.

8927. Verse 18. And the "peoigle stood afar off, signifies
remoteness from internal truths, as appears from the significa-
tion of standing afar off, as denoting remoteness from internal
things (see above, no. 8918).

8928. And Moses came near unto the thick darkness where
God was, signifies the conjunction still of the truth of spiritual
,uood with Truth Divine. This appears from the representa-
tion of Moses, as denoting Truth Divine beneath heaven con-
joined to the Truth Divine in heaven, consequently mediating
(see nos. 87G0, 8787, 8805), thus the truth of spiritual good, for
this is the Truth Divine beneath heaven, in which the spiritual
Church is, represented by the sons of Israel ; this truth Moses
represents, as the head of that Church (no. 7041) ; from tlie
signification of coming near, as denoting conjunction, for to
come near to the Divine is to be conjoined to Him ; and
from the signification of thick darkness, as denoting Truth
Divine in respect to those who are of the spiritual Church, also
in respect to that people over whom Moses was set as leader.
Truth Divine is thick darkness to the latter and to the
former, because they are not in any light as to Truths Divine.
Those of the spiritual Church believe that they are in light ; -
but they are in obscurity, yea, in tliick darkness as to Truth
Divine, as appears from their having no internal perception
that what the Church says to be true is true, but they believe
it, because the Church says so, and they confirm it with them-
selves whether false or true ; and whoever has no internal
perception concerning Truth Divine, is in thick darkness, or
what is the same, Divine Truth is thick darkness to him. As
for example : Those who are of the spiritual Church neither
know, nor wish to know, that there is any internal sense of
the Word ; and if perchance they were to believe it, this would
not be from any internal perception that it is so, but from a
persuasion originating in some other source. To take another 3
example : Those who are of the spiritual Church say tliat faith
is the only means of salvation, even apart from charity and its
goods : this they believe because the Church says so, and they
do not come into that light of perception, that there is no faith
but where there is charity, and that the one is of the other like

403

8929, 8930.] EXODUS.

two married partners, consequently that charity is the essential
of the Church, because it is of good. Hence also it is evident
in what obscurity or thick darkness the spiritual Church is :
and this being the case, they therefore divide the Church into
as many Churches as there are differing doctrines concerning
the truths of faith, which they would not do if they were in
the light ; for he that is in the light, never doubts — still less
denies — that love to the Lord and charity towards the neigh-
bour are the essentials of the Church, and that upon them are
founded all the truths of the Word, consequently all the
truths of faith. The case is similar with all the other truths
which depend upon this, and are called the truths of faith.
But these things have been more plainly shewn before (nos.
2708, 2715, 2831, 2849, 2935, 2937, 3241, 3246, 6289, 6427,
6865, 6945, 7233). Those who are of the spiritual Church do
not arrive at the first threshold of the wisdom, or of the light,
in which those of the celestial Church are (nos. 2718, 3833,
4 6500). Another reason why Moses is said to have entered
into thick darkness when he came near to God is, because
Moses as their leader represented the Israelitish and Jewish
people, who were in such thick darkness concerning internal
truths, that they were entirely ignorant of them, for they
placed the whole of worship and everything Divine in externals ;
hence it is that to them everything Divine was thick darkness ;
for it is known to every one, that what is Divine is never
in darkness, but in light, what is Divine being light itself ;
therefore, when it is called thick darkness, it is in respect to
those who are not in light, for Divine Truths, which constitute
the life of heaven, only appear to such as darkness, inasmuch
as they are not believed, yea are denied ; and what is Divine
appears to every one according to the quality of his life and
faith ; consequently as light to those who are in light, and as
thick darkness to those who are in thick darkness. The Israel-
itish and Jewish people were of such a qualitv (see nos. 3479,
3769, 4281, 4293, 4311, 4314, 4316, 4433, 4680, 4825, 4832,
4844, 4847, 4865, 4903, 6304) ; and the Lord on Mount Sinai
appeared to them in smoke, in a cloud, and thick darkness, ac-
cording to their quality (nos. 1861 at the end, 6832, 8814, 8819).

8929. Verse 19. And Jehovah said unto Moses, signifies
further instruction, as appears from the signification of saying,
as denoting instruction ; for saying involves what follows, in
this, as also in other cases, instruction (nos. 6879, 6881, 6883,
6891, 7186, 7267, 7304, 7380, 8127).

8930. Thus shall thou say unto the sons of Israel, signifies
those who are of the spiritual Church. This appears from the
representation of the sons of Israel, as denoting those who are
of the spiritual Church (see nos. 6426, 6862, ^^%^, 7035, 7062,
7198, 7201, 7215, 7223, 7957, 8234, 8805).

404

CHAPTER XX. 19, 20. [8931, 8932.

8931. Ye have seen that I have spohen with you from hcai^en.
That this signifies all things of the Word by influx from the
Divine through heaven, appears from the signification of speak-
ing from heaven, when it is by Jehovah to those who are of
the Church, who are represented by the sons of Israel (no. 8930),
as denoting Truth Divine, or the Word from the Divine through
heaven, for what Jehovah speaks is Truth Divine, thus the Word
which is in the Church ; and what He speaks passes through
heaven. It should be known that heaven is not in any certain 2
and determinate place, thus not on high, according to the
common opinion, but heaven is where the Divine is, thus with
and in every one who is in charity and faith ; for charity and
faith constitute heaven, because they are from the Divine ; the
angels also dwell there. That heaven is wherever the Divine,
that is, the Lord is, is evident from Mount Sinai, from which
the Lord spoke, being here called heaven. This too is the
reason why Mount Sinai signifies heaven, whence comes Divine
Truth (no. 8805). It signifies all things of the Word, because 3
Jehovah, or the Lord, now began to reveal the Word, which
was to serve mankind for doctrine and life ; first through
]\Ioses, and afterwards through the prophets : in order, there-
fore, that they might know that the Word was from the Divine
through heaven, the Lord Himself willed to descend, and by
the living voice to promulgate the Ten Commandments, and
thereby to shew that the following things of the law, that is,
of the Word, were in like manner by influx from the Divine
through heaven.

8932. Verse 20. Ye shall not make with Me gods of silver
and gods of gold. That this signifies that they should abstain
entirely from those things which in the external form appear
as truths and goods, but in the internal are falsities and evils,
appears from the signification of making gods, as denoting to
worship, for he that makes gods to himself does it for the sake
of worship ; from the signification of silver, as denoting truth,
and hence in the opposite sense falsity ; and from the significa-
tion of gold, as denoting good, and hence in the opposite sense
evil (nos. 113, 1551, 1552, 2954, 5658, 6914, 6917, 7999). They
deuQte those things which appear true and good in the external
form, but in the internal are false and evil, because it is said.
Ye shall not make them with Me, that is, with Jehovah God ; for
the very Divine Truth and Good are in internals, and also in
externals, but in the latter Divine Truth and Good are in repre-
sentative types, for externals by a type have reference to and
represent internals ; externals are falsities and evils, when, being
separated from internals, they are accounted holy or are wor-
shipped, and yet they appear as truths and goods, because they
represent them. These things are signified by making ivith Jehovah
God, gods of silver and gods of gold. This commandment immedi- 2

405

8932.] EXODUS.

ately follows the Ten Commandments, because the Israelitish and
Jewish people were of such a character, that they accounted holy,
and worshipped as altogether Divine, externals separate from in-
ternals (see nos. 3479, 3769, 4281, 4293, 4311, 4314, 4316, 4433,
4680,4825, 4832,4844, 4847, 4865,4903,6304,6832, 8814, 8819).
That it may be further known what and of what quality those
things are, which externally appear as truths and goods, but
internally are falsities and evils, the case may be exemplified
by the rites of the Jewish Church, as the sacrifices, incenses,
washings, and others : these in their external form were truths
and goods, not of themselves, but because in a type they had
reference to or represented internal truths and goods, which
are of love and faith to the Lord : when such things in their
external form were accounted holy, and especially when they
were worshipped, as by the Jews and Israelites, who, becoming
idolaters, applied them to the worship of strange gods, and
then retained nothing of the truths and goods which in the
type they had reference to or represented, but the appearance,
because in the internal form they were falsities and evils.

3 The case was the same with all the rest, which were types re-
presentative of heavenly and Divine things with that people ;
for as soon as the externals which represented internals were
applied to the worship of other gods, they were the idols which
they worshipped, or the gods of silver and gold which they
made with Jehovah God ; for there, in the external form, they
appeared as truths and goods, but in the internal they were

4 falsities and evils. In general, gods of silver and gold denote
all falsities and the evils of worship therefrom, which are
made to resemble truth and good by perverse applications and
interpretations of the Word, and at the same time by reason-
ings from self-intelligence. Such things are signified by the
gods of silver and of gold in the following passages : In that
day a man shall cast forth his idols of silver and his idols of
gold, vjhich they made for themselves to hoio doicn to, to the moles
and to the hats, to enter into the clefts of the rocks and into the
clefts of the hard rocks (Isa. ii. 20, 21) ; moles and hats denote
those who are in darkness, that is, in falsities and the evils

5 therefrom. Again : In that day a man shall cast aivay his idols
of silver and his idols of gold which your oion hands have made
to you, as sin (xxxi. 7) ; ivhich their hands made denotes which
were from self-intelligence. Again : The workman casteth a
grave7i image, and the founder covereth it over ivith gold, and
casteth silver chains (xl. 19) ; graven images denote the things
which are from the proprium (no. 8869) ; to cover them over
with gold denotes to make them appear good externally ; to
cast silver chains denotes to make them cohere as if they were
connected with truths ; gold denotes good and silver truth (see

6 the passages above cited). In like manner in Jeremiah : The

406

CHAPTEE XX. 20. [8933, 8934.

statutes of the nations are vanity; if percliance he cutteth
vjood of the forest, the work of the hands of the ivorkman ; he
adorneth it ivith gold and silver ; hefasteneth it ivith nails and
hammers, that it may not totter (x. 3, 4). In Hosea : The
Uphraimitcs add sin to sin, and make to themselves a moulten
image of silver, idols in their own understanding, the ivhole work
of the craftsmen (xiii. 2). Uphraivi denotes the Intellectual of
the Church (nos. 5354, 6222, 6234, 6238, 6267); a moulten
image of silver denotes falsity appearing as truth, therefore it
is said in their own understanding ; the lohole work of the crafts-
men, denoting that it was all by reasonings from the ])roprium.
In Habakkuk : Wo to him that sayeth to the ivood, Arise ; to 7
the silent stone, Aiuake, this shall teach; Behold, it is fast loith
gold and silver, but there is no breath in the midst of it (ii. 19) :
vjood denotes evil, stone falsity ; fast with gold and silver denotes
the appearance of good and truth by applications. In Daniel :
Belshazzar said, while he well partook of the ivine, that they
should bring the vessels of gold and silver, which his father
Nebuchadnezzar had brought from the temple lohich is in Jeru-
salem, that the king and his grandees, his wives and his concu-
bines, might drink out of them ; and that they might drink ivine,
and p)raise the gods of gold and silver, of brass, of iron, of wood,
and of stone (v. 2-4, 23) ; the vessels of gold and silver, which
were from the temple of Jerusalem, represented the goods and
truths of the Lord's Church and kingdom ; to drink ivine out
of them signified to profane by evils and falsities, which are
the gods of gold and silver. In David : Their idols are silver 8
and gold, the work of a onan's hands ; they have a mouth, bid
they speak not ; they have eyes, bid they see not (Psalm cxv. 4,
5 ; cxxxv. 15, 16) ; silver and gold, which are the idols, denote
falsities and evils ; the vjork of a man's hands denotes, that
they are from self-intelligence. In Moses : The graven images
of the gods of the nations ye shall burn with fire : thou shall not
covet the silver and gold tipon them, that thou shoiddest take it to
thyself ; for it is an abomination to Jehovah thy God: therefore
thou shall not bring the abomination into thy house, that it
should become a curse like it; abhorring thou shall abhor it
(Deut. vii. 25, 26) : silver and gold upon the graven images,
denote the falsities and evils which are worsliipped as truths
and goods from an appearance induced upon them.

8933. Ye shall not make to yourselves, signifies that they
must carefully beware. This appears from its being again
said that it was not to be made ; the iteration or repetition
involves completely, or that they should carefully beware.

8934. Verses 21-23. An cdtar of earth thou shall make unto
3fe, and shall sacrifice upon it thy burnt-offerings, and thy
thanksgiving-offerings, thy flocks and thy herds, in every place in
vjhich I shall p)ut the memory of My name, I ivill come unto

407

8935.] EXODUS.

thee, and I will bless thee. And if tliou make Me an altar of
stones, thou shall not huild them heivn ; for if thou move thy
chisel upo7i it, thou also wilt profane it. And thou shall not go
up hy steps unto Mine altar, thai thy nakedness he not laid hare
upon it.

An altar of earth thou shall make unto Me, signifies a repre-
sentative of worship in general from good. And shall sacrifice
upon it thy hiLvnt-offcrings and thy thanksgiving-offerings, signi-
fies specific worship according to the state of the spiritual life
of any one. Thy flocks and thy herds, signifies internal and
external goods. In every place in which I shall put the memory
of My name, signifies the state of faith in the Lord with any
one. / loill come unto thee, and I will bless Ihee, signifies the
Divine presence then, and influx. And if thou make Me an
altar of stones, signifies a representative of worship in general
from truths. Thoii shall not build them hewn, signifies not
from self-intelligence. For if thou move thy chisel upon il,
signifies if they were from the proprium. Thou loilt also pro-
fane it, signifies that in such case there would be no worship.
And thou shall not go up by steps unto Mine altar, signifies non-
elevation to interior things which are heavenly. Thai thy
'nakedness he not laid hare upon it, signifies the idea of the
thought concerning them, thus full of falsities, which will then
be manifested.

8935. Verse 21. An altar of earth thou shall make unto Me
This signifies a representative of worship in general from good,
as appears from the signification of an altar, as denoting a
principal representative of the Lord, and hence of His worship
(see nos. 921, 2777, 2811, 4489, 4541) ; and from the significa-
tion of earth {humus), as denoting good : earth denotes good,
because it signifies the Church which is in good (no. 566):
hence it is that Adam was so called from the ground (Gen.
ii. 7 ; iii. 19) ; for he signified the man of the celestial Church,
or the Church which is in good (nos. 478, 479). There are
two things from which the worship of the Lord is performed,
good and truth : worship from good was represented by an
altar of earth, but worship from truth was represented by an
altar of stones ; both altars are here treated of ; the two things
from which worship is performed, are called faith and charity ;
worship from truth has reference to faith, and worship from
good to charity. With respect to worship from faith and
charity, or from truth and good, the case is this : a man,
before he is regenerated, is in worship from truth, but when
he is regenerated, he is in worship from good ; for before he
is regenerated, he is led by truth to good, that is, by faith to
charity, but when he is regenerated, he is in good and the
truth from it, that is, he is in charity and the faith from it
(nos. 8516, 8539, 8643, 8648, 8658); these two kinds of
408

CHAPTER XX. 21. [8936-S938.

worship are what are represented by altars of earth and of
stone. An altar denotes the principal representative of the
worship of the Lord, because upon it burnt-offerings and sacri-
fices were made ; and it was in these that the Divine worship
of the Hebrew nation, and hence of the Israelitish and Jewish
nation, principally consisted (nos. 923, 1343, 2180, 2805, 2807,
2830, 3519, 6905).

8936. And shall sacrifice upon it thy hurnt-offcrings and thy
thanksgiving-offerings, signifies specific worship according to
the state of the spiritual life of any one. This appears from
the signification of hurnt-offerings and sacrifices, as denoting all
internal worship in general, with a variety according to the
different kinds of celestial and spiritual things, that is, of the
good of love and of the truth of faith towards the Lord (nos.
922, 923, 2165, 2180, 2805, 2807, 2830, 3519, 6905); thus
according to every state of the spiritual life specifically : hence
it was that the sacrifices instituted were so various, as besides
the daily sacrifices, those of the Sabbaths, the feasts, the new
moons, inaugurations, sanctifications, also for every guilt, sin,
cleansing, healing, birth ; hence also it was, that according to
the event various kinds of animals were used, as oxen, bullocks,
lambs, rams, she-goats, and he-goats, which specifically signified
the various goods of the spiritual life.

8937. Thy flocks and thy herds, signifies internal and ex-
ternal goods, as appears from the signification of flocks, as
denoting internal goods ; and from the signification of herds,
as denoting external goods (see nos. 2566, 5913). Flocks
signify internal goods, because they comprise lambs, sheep,
kids, she-goats, rams, and he-goats, which signify such things
as relate to innocence, and to celestial and spiritual love in the
internal man ; and herds signify external goods, because they
comprise oxen, bullocks, and calves, which signify such things
as relate to good and truth in the external man. (What oxen
signify, see nos. 2180, 2566, 2781 ; what hdlocks and calves,
nos. 1824, 2830; what lamhs, nos. 3519, 3994, 7840; what
sheep, no. 4169 ; what kids and she-goats, nos. 3519, 4005, 4006,
4871; what rams, nos. 2830, 4170; and what he-goats, nos.
4169 at the end, 4769).

8938. In every place in which I shcdl put the memory of My
name, signifies the state of faith with any one. This appears
from the signification of a pilaee, as denoting a state (see nos.
2625, 2837, 3356, 3387, 3404, 4321, 4882, 5605, 7381), thus
every place denotes the state of any one or with any one. It
denotes a state of faith, because the name of Jehovah signifies
all in one complex by which the Lord is worshipped, thus all
things of faith and charity (nos. 2724, 3006, 6674) ; conse-
quently to put the memory of the name of Jehovah God, denotes,
with whom or in whose heart there are charity and faith from

409

8939.] EXODUS.

the Lord. It is according to the sense of the letter that they
were to sacrifice burnt-offerings and thanksgiving-offerings,
thus their flocks and their herds, in Jerusalem, which was the
place that the Lord had chosen for the worship of Himself,
thus in which He had set the memory of His name ; but
according to the internal sense it does not mean a place, but
every man in whom there are faith and charity ; for, in the
internal sense, a jAace, does not signify a place, but a state,
neither does a name signify a name, but faith and worship ;
thus it means a man who is in a state of reception of faith
from the Lord. Moreover, in Jerusalem, which was the place
in which the Lord was worshipped by burnt-offerings and
thanksgiving-offerings, all things which are of the Church were
represented ; hence Jerusalem in the Word, and the Neio Jeru-
salem in the Apocalypse, signify the Lord's Church ; and the
Lord's Church is with every one who is in a state of reception
of charity and faith from the Lord ; for a man is himself a
Church, and the many men, with whom the Church is, consti-
tute the Church in general ; hence also it is evident, that in
every jAace in which I shall init the memory of My name,
signifies the state of faith with every one.

8939. I ivill eome unto thee, and Ivjill Uess thee. This signi-
fies the Divine presence then, and influx, as appears from the
signification of coming to any one, when it is said by Jehovah,
as denoting presence (see also nos. 5934, 6063, 6089) ; and
from the signification of blessing, when by Jehovah, as denoting
to be gifted with faith and charity (see nos. 2846, 3406, 4981,
6091, 6099, 8674), thus also to flow in, for faith and charity
flow in from the Lord with man : these things are blessings in
the internal sense, for they are what render a man blessed and
happy to eternity : during a man's life in the w^orld, the things
which he calls blessings are those which render him blessed
and happy in time, and are riches and honours ; but the things
which are meant in the internal sense of the Word, are not
temporal, but eternal, to which the temporal are respectively
as nothing ; for there is no proportion between what is temporal
and what is eternal, not even some thousands or some millions
of years, for these have an end, but what is eternal has no end :
wherefore that which is eternal is ; for that which is without
end, that is, for it has an esse from the Divine, which is infinite,
and the infinite, as to time, is eternal ; but that which is
temporal, comparatively is not, because when it is ended, it
exists no longer ; hence also it is evident, that a Messing, in the
spiritual sense, denotes that which has in it an esse from the
Divine, thus it denotes the things relating to eternal life, con-
2 sequently those relating to charity and faith. That worldly
blessing is nothing in comparison to heavenly blessing which
is eternal, the Lord thus teaches in Matthew : What doth it
410

CHAPTER XX. 21, 22. [8940.

profit a man if he gain the ivholc world, hut lose his soul ? (xvi.
26). Nevertheless the man that is in worldly and terrestrial
things, does not apprehend this saying ; for worldly and
terrestrial tilings have a sutfocating intiueuce, and even cause
it to be believed that there is no eternal life ; but I can assert
that as soon as a man dies, he is in another life, and lives as a
spirit among spirits ; and that he then appears to himself and
to others there just as a man in the world does, being endowed
with every sense internal and external (no. 1881): conse-
quently that the death of the body is only the casting off of
such things as had served for use and employment in the
world, and moreover, that death itself is the continuation of
life, but in another world, which is unseen to the eyes of the
earthly body, but seen there in a light which a thousand-fold
exceeds the mid-day light of the world. As I know this from 3
many years' living experience — still continued — therefore I
assert it ; I still converse, and have often conversed, with
almost all whom I had known in the world, and who are dead ;
with some, two or three days after their decease ; most of them
were very indignant tliat they had not believed anything of a
life which was to continue after death : with some of them I
have conversed not for a day merely, but for montlis and years ;
and I have also been permitted to see their successive or pro-
gressive states of life either to hell or to heaven : therefore
whoever wishes to be happy to eternity, let him know and
believe that he will live after death, let him think of this and
remember it, for it is a truth : let him also know and believe,
that the Word is the only doctrine which teaches how a man
ought to live in the world that he may be happy to eternity.

8940.^ Verse 22. And if thou wilt make Me an altar of stones.
That this signifies a representative of worship in general from
truths, appears from the signification of an altar, as denoting a
representative of Divine worship in general (see nos. 921, 2777,
2811,4489); and from the signification of stones, as denoting
truths (see nos. 643, 1298, 3720, 3769, 3771, 3773, 3789, 3798,
C426, 8609). There is worship of the Lord from good, and
worship from truth ; worship of the Lord from good was repre-
sented by an altar of earth, and worship from truth by an altar
of stone (concerning each kind of worship see above, no. 8935).
As an altar of stone signifies worship from trutli, thei'efore they
were commanded to build such an altar, when they first passed
over Jordan, and came into the land of Canaan, and to write
upon it the Commandments of the law, that is. Truths Divine
from heaven ; for the Ten Commandments signify all Truths
Divine in a summary. Of that altar it is thus written in
Moses : When thou shall have passed over Jordan, thou shall
set up for thyself great stones, and shall 'plaster them vnth
mortar: then thou shall ivrite upon them cdl the words of the

411

8941.] EXODUS.

law : aftericanh thou shalt huild there an altar to Jehovah thy
God, an altar of stones, upon which thou shalt not drive any
iron ; of whole stones thou shalt huild the altar of Jehovah thy
God, and shalt make to go up upon it hurnt-offerings and thanks-
giving-offerings ; ajid thoic shalt tvrite upon the sto7ies of the altar
the words of the laio very plainly (Dent, xxvii. 1-8 ; Josh. viii.

2 30-32). The words of the law were to be written upon the
stones of the altar, because stones signified truths, and an altar
of stones worship from truths ; this also was the reason why
the Ten Commandments, which signify Divine Truths in the
aggregate, were written on tables of stone : this was to be done
as soon as they passed over Jordan, because Jordan which, on
the side of the wilderness, was the first and utmost boundary
of the land of Canaan, signified introduction into the Church or
heaven, which is effected by the knowledges of truth and good,
thus by means of truths from the Word (no. 4255) ; for all
the rivers, which were boundaries of that land, signified the
first and outmost things of the Lord's kingdom (nos. 4116, 4240).
2'he stones of the altar also signify the truths of faith, in Isaiah :
He shall remove sin, when he shall set all the stones of the altar,
as scattered limestones (xxvii. 9), speaking of the vastation of
the Church; the stones of the altar as scattered limestones,
denote that so it shall be with the truths of faith relating to
worship. Touching altars in general, they were constructed of
earth, of stones, of brass, of wood, and also of gold ; of brass,
wood, and gold, because these signified good (concerning an
altar of brass, see Ezek. ix. 2 ; concerning an altar of wood,
Ezek. xli. 22 ; and concerning an altar of gold, which was the
altar of incense, 1 Kings vi. 22 ; vii. 48 ; Apoc. viii. 3 ; brass
signifies good, see nos. 425, 1551 ; wood, nos. 643, 2784, 2812,
3720, 8354; also gold, nos. 113, 1551, 1552, 5658).

8941. Thou shalt not huild them hewn. That this signifies
not from self-intelligence, appears from the signification of
hewn stones, as denoting such things as are from self-intelli-
gence ; for stones denote truths (no. 8940) ; and to cut or fit
them denotes to produce or devise truths or such things as are
like truths from the proprium, or from self-intelligence ; lor
the things which are produced or devised from the proprium,
or from self-intelligence, derive their life from man, which is
not life, the proprium of man being nothing but evil (nos. 210,
215, 694, 874-876, 987, 1047, 5660, 5786, 8480); whereas the
things which are not from the proprium, but from the Divine,
have life in them, all life being from th6 Divine. The subject
here treated of is the worship of the Lord from truth, for such

2 worship is signified by an altar of stones (no. 8940). The

truths from which the Lord is to be worshipped, ought to be

drawn only from the Word, for in the particulars therein there

is life from the Divine: when truths are taken from the^ro-

412

CHAPTER XX. 22. [8941.

2)rium, they look towards themselves, and have as an end dignity
and eminence over all in the world, and also worldly possessions
and opulence above all, wherefore they have in them the love
of self and the world, thus all evils in the aggregate (nos. 7488,
8318) : but the truths which are from the Word look towards
and have as an end eternal life, and have in them love to the
Lord and towards the neighbour, thus all goods in the aggre-
gate : when trutlis are produced from the j^rojjrium or from
self-intelligence, they rule over the truths from the Divine, for
the latter are applied to confirm the former ; whereas, on the
contrary, truths from the Divine ought to have the dominion,
and those from self-intelligence ought to be subservient. Those
which are from the ^^roprium or from self-intelligence, are
called truths, but they are not truths; they only appear as
truths externally, being rendered like truths by applications
from the literal sense of the Word, and by reasonings; but
internally they are falsities : what they are and their nature
may be seen above (no. 8932). There are in the world two 3
religions derived from self-intelligence; one in which the
love of self and the world is everything; this religion in
the Word is called Babel, being inwardly profane by reason of
the love of self and the world, and outwardly holy by reason
of the Word, which has been applied to confirm it : the other
religion is that in which the light of nature is everything;
those who are in it acknowledge nothing for truth which they
do not apprehend : some of this religion acknowledge^ the
Word, but they apply it for confirmation, thus as subservient ;
some, however, do not acknowledge the Word, but place the
Divine in nature, for their light {lumen), because it is of nature,
falls into nature, and cannot be enlightened by the light_ of
heaven, because they reject the Word, whence all illustration
comes; those who hold either of these religions are in hell,
because they are devoid of heavenly life, which they can-
not receive because they have rejected the W^ord: such of
them as have applied the Word for confirmation, have not
esteemed it in their hearts, but, as it availed for authority with
the common people, they have used it for the purpose of giving
weight to the devices of their self-intelligence. From _ these
considerations it may appear what is signified in the spiritual
sense by, they should not build an altar of hewn stones. A hewn 4
stone also signifies what is from self-intelligence in the follow-
ing passages; in Isaiah: That the people of Ephraim may
know, and the inhalitant of Samaria, because of their haughti-
ness and pride of heart, saying. The bricks have fallen, and
we luill build with hewn stone (ix. 8, 9). In Jeremiah: Al-
though I cry and shout, he Mndereth my prayers ; he hath
enclosed my ways with hewn stone, he hath overturned my paths
(Lam iii. 8, 9). In Amos: Inasmuch as ye tread upon
^ 413

8941.] EXODUS.

him that is worn, and snatch from him the hurdcn of corn, ye
shall huild houses of hciun stone, hut shall oiot divell in them (v.
11). In these passages hcivn stone denotes those things of faith

5 which are from self-intelligence. As those things were signified
by hewn stone, therefore the altar first erected in the land of
Canaan by the sons of Israel, after they had passed the Jordan,
was built of unhewn stones ; for the passage over Jordan repre-
sented introduction into the Lord's kingdom, which is effected
by the truths of faith : of that altar it is thus written in
Joshua : Joshua huilt an altar to the God of Israel in Mount
Ehal, as Moses the servant of Jehovah commanded the sons of
Israel ; an altar of ivhole stones, ujjon which he had not moved

6 iron (viii. 30, 31 ; Deut. xxvii. 1-8). The temple of Jerusalem,
in like manner, was built of whole stones not hewn, concerning
which it is thus written in the first book of the Kings : As to
the house itself, when it was building, it was btoilt of lohole stone,
as it was brought ; for neither hammer, nor axe, nor any instru-
ment of iron, ivas heard in the house when it luas buildi7ig (vi. 7) ;
for the Lord's temple represented the Lord as to Divine Truth,
as He Himself teaches (John ii. 19, 21, 22) ; and it represented
Him as to Divine Truth, because it was taught there ; where-
fore also it was built of stones, for stones signified Divine Truth
(no. 8940) ; hence also the Lord Himself was called the Stone

7 of Israel (no. 6426). From these considerations it is now
evident, what is signified by the stone of the altar, as also by the
stone of the temple, likewise by the stones ivhole, and not hewn,
namely, that religion is to be formed of truths from the Lord,
thus from the Word, and not from self-intelligence. Those
which are from self-intelligence are also thus described in
Isaiah : The workman casteth a graven image, and the founder
covereth it over ivith gold, and casteth silver chains ; he seelceth a
clever workman to 2Jre2)a7^e a graven image (xl. 19, 20) : a graven
image denotes the religious persuasion from the ])roprium,
to which is given worship as Divine (no. 8869) : a work-
man denotes those who produce and devise things from the
proprium ; that they may appear like truths is described by
covering it over with gold, casting chains of silver, and seeking

8 a clever workman. In the same prophet : The formers of a
graven image are all va7iity : all his companions shall be ashamed,
and the ivorkmen themselves : he worketh iron with the tongs, and
worketh with coal, and formeth it ivith sharp hammers ; thus he
loorketh it by the strength of his arm: he worketh wood, he
stretcheth out a line, and marketh it by a ride, he maketh it into
its corners, and closeth it with a compass, that he may make it in
the form of a man (vir), according to the beauty of a man (homo),
to divell in the house (xliv. 10, 12, 13); here also is described
a religion which is from self-intelligence. In like manner
in Jeremiah: The statutes of the nations arc vanity; if pcr-

414

CHAPTER XX. 22. [8942, 8943.

chance lie cutteth icood of the forest, the work of the hands of the
workman hy an axe ; he adorneth it luith silver and gold ; lie
fasteneth it luith nails and hammers (x. 3, 4). And also in
Hosea : Nevertheless they noio add sin to sin, and make to them-
selves a moulten image of silver, idols in their own understanding,
the whole work of the crciftsman (xiii. 2). The religious svstem
which is produced from self-intelligence, and not from the
Word, is meant in the internal sense by idols, strange gods,
moulten and graven images, for the things which come from the
proprium are nothing else ; for they are in themselves dead,
and yet are worshipped as living.

8942. For if thou move thy chisel ujjon it, signifies if they
were from the proprium, as appears from the signification of a
chisel, as denoting trutli devised, thus from the 'pi'op'^^'^um ; for
a chisel is an iron, by which stones are cut and fitted into shape ;
here therefore it denotes man's p)roprium, for this adapts the
things which are of religion, so that they may appear in the
form of truth. Instead of a chisel the term iron is sometimes
used, and sometimes axe (as Deut. xxvii. 5 ; Josh. viii. 30, 31 •
1 Kings vi. 7; Isa. xliv. 11, 12 ; Hosea xii. 2 ; Jer. x. 3); and
those instruments signify the things which are of self-intelli-
gence and which devise [so-called truths].

8943. Thou also loilt profane it, signifies that in such case
there would be no worship. This appears from the signification
oi Ijvofaning, as denoting to cause that there be not any wor-
ship ; for that which is from self-intelligence is in itself devoid
of life, yea, spiritually dead ; for a man's irroprium is nothiu'T
but evil ; wherefore if Divine worship be performed from it
that worship is nothing but the worship of an idol graven or
moulten, in which there is no breath, that is, no life : but that
which is from the Word is alone serviceable for Divine wor-
ship, being in itself living ; for inwardly in the particulars of
the Word there is a spiritual sense, which treats of the Lord's
kingdom, and within that sense there is the Divine, for the
Word in its inmost sense treats of the Lord alone : from this
and no other source come the holiness and life of the Word.
The Word is like a Divine man ; the literal sense is as it were
his body, but the internal sense is as it were his soul ; hence
it is evident that the literal sense lives by means of the in-
ternal sense. It appears as if the literal sense vanishes or dies
by means of the internal sense ; whereas, on the contrarv,
it does not vanish, still less die, but lives by means of the
internal sense. From these considerations it is now ap-
parent, that worship truly Divine exists from those things
which are of the Word, and in no case from those which are
of self-intelligence : hence it is that the expression. If thou
shalt move a chisel tipon the altar, thou tvilt profane it,
signifies, that in case tliou shalt devise such things as are

415

8944.] EXODUS.

of Divine worship, not from the Word, but from self-
intelligence, there is no worship.

8944. It is believed in the world, that a man from the light
of nature, thus apart from revelation, can know many things
relating to religion ; as that there is a God, that He is to be
worshipped and also that He is to be loved, likewise that man
will live after death, with many other truths which hang upon
these, and yet they are such as are from self-intelligence. But
I have learnt through much experience, that a man of himself,
without revelation, knows nothing at all concerning Divine
things, and those which relate to celestial and spiritual life ;
for he is born into the evils of the love of self and the world,
which are such as shut out the influx from the heavens, and
open that from the hells, thus they are such as make a man
blind, and regard negatively the existence of the Divine, of
heaven and hell, and of the life after death. This is very evident
from the learned of the world, who by means of the sciences
have raised the light of their nature above that of others ; it is
known that these, more than others, deny the Divine, and
instead thereof acknowledge nature ; and also that, when they
speak from the heart and not from doctrine, they deny the life
after death, likewise heaven and hell, consequently all things
of faith, which they call restraints for the vulgar : hence it is
evident what the quality of the light of nature is without
revelation. I have also been shewn, that many who wrote on
natural theology, and from the light of their own nature dex-
terously confirmed those things relating to the doctrine of their
own Church, in the other life deny those things in heart more
than others do, and also the Word itself, which they attempt
to destroy altogether ; for in the other life the heart speaks.
It has also been shewn me, that such persons can receive no
influx out of heaven, but only from the hells : hence the
quality of the light of nature without revelation was evident,
: consequently of that which comes from self-intelligence. But
two considerations have occurred, which place the mind in
doubt on this subject ; first, that the ancients, who were
gentiles, were still acquainted with the existence of the
Divine, that He is to be worshipped, and that a man as to the
soul is immortal ; secondly, that at this day these things are
known also to many nations with whom there is no revelation :
but in reference to the ancients, they did not know those things
from the light of their own nature, but from revelation, which
flowed from the Church even down to them ; for the Lord's
Church had been in the land of Canaan from the most ancient
times (nos. 368G, 4447, 4454, 4516, 4517, 5136, 6516); hence
the things relating to Divine worship were diffused from them
to the nations round about, and likewise to the neighbouring
Greeks, and from these to the Italians or Komans ; hence they
416

CHAPTER XX. 23. [8945.

all had a knowledge of the Supreme Deity, and of the immortal-
ity of the soul, of which their learned men have written. Touch-
ing the nations of the present day, who also are acquainted with 3
the existence of the Divine, and a life after death, they have not
this knowledge from the light of their own nature, but from a
religious system handed down to them from ancient times,
which was founded on those things, which by various channels
emanated from the Church where a revelation existed : this
was of the Lord's Divine Providence. Of these persons, such
as from their religion acknowledge the Divine above all things,
and from their religion perform the duties of charity towards
their neighbour, in the other life, when they are instructed,
receive the truths of faith and are saved (nos. 2589-2604),

8945, Verse 23, And tho2c shall not go up hy steps unto Mine
altar. That this signifies non-elevation to interior things,
which are heavenly, appears from the signification of going up
hy stejjs, as denoting to raise one's self to higher or interior things ;
whether you say interior things or higher, it is the same, for
interior things appear as higher (nos. 2148, 3084, 4210, 4599) ;
and from the signification of an altar, as denoting a principal
representative of the Lord (see nos. 921, 2777, 2811) ; thus
going ujj hy steps tmto Mine altar denotes to raise one's self to the
Lord, consequently to interior things which are heavenly, for
the Lord is more present in interior things. The things which
are in the inmost heaven, are called celestial, but those which
are in the middle heaven, spiritual ; for heaven is distinguished
into two kingdoms, the celestial and the spiritual : those who
are in the celestial kingdom are in the inmost or third heaven,
thus nearest to the Lord ; for they are in love to the Lord, and
in innocence, consequently in wisdom above all the rest ; while
those who are in the spiritual kingdom are in the middle or
second heaven, thus more distant from the Lord ; these are in
charity towards the neighbour, and by means of charity they
are with the Lord. (Concerning those two kingdoms, and their
difference, see nos. 2048, 2088, 2227, 2507, 2669, 2708, 2715,
2718, 3235, 3246, 3374, 3887, 4448, 4585, 4938, 4939, 5113,
5922, 6367, 6435, 7877.) It shall be briefly explained, how the 2
case is with elevation towards interior things, thus to the
heavenly things which are signified by going up hy stejjs unto the
altar. No one in the other life is permitted to be raised higher
into heaven than to the degree of good in which he is ; for if
he be raised higher, his defilements, that is, the evils of his loves,
and the falsities from them, are then made manifest; for in
heaven the more interior a thing is, so much the purer and holier
it is : those who are in an impurer state, are kept in a lower
sphere, where their impurities are not perceived and do not
appear, for they are in grosser good and obscurer truth. It 3
sometimes happens that those who come into heaven are very

VOL, X. 2d 417

8945.] EXODUS.

desirous to come into a more interior heaven, believing that
thus they shall enjoy greater delight : with a view to the
removal of that desire which is within them, they are also
raised into a more interior heaven ; but when they come there,
they begin to be tormented from the evils of their loves, which
they then perceive, and they also become deformed from the
falsities from their evils : when they perceive these things,
they cast themselves down from the more interior heaven, and
do not return into a tranquil and peaceful state until they
come into their former station. These are the things signified
by, Thou slialt not go up by steps unto Mine altar, that thy

4 nakedness he not laid hare upon it. The case is the same with
those who are beneath heaven ; if they desire to ascend into
heaven before they are prepared, when they are elevated
thither, they feel almost infernal torment, and appear to
themselves as corpses : life itself also labours in them, like the
life in those who are in the agony of death ; wherefore they
cast themselves headlong thence, and after tliat no more desire

5 to rise above the state of life in which they are. It should be
known, that in the other life the Lord denies heaven to no
one, and that as many as desire it may be admitted. Heaven
consisting of societies of angels, who are in the good of love to-
wards the neighbour, and of love to the Lord; they are let
into the societies of such, when they are let into heaven, but
when the sphere of their life, that is, when the life of their love
is not in agreement, there ensues a conflict, consequently tor-
ment to them, and casting down. Thus they are instructed
concerning the life of heaven, and the state of their own life
respectively, also concerning the circumstance, that no one
enjoys heaven merely by being received or let in, as is the
general opinion in the world, and likewise that a man, by his
life in the world, must acquire the capacity of abiding here-
after with those who are in heaven (see what has been said and
shewn above concerning these from experience, nos. 3938, 4225,
4226, 4299, 4674, 5057, 5058, 7186, 7519, 8794, 8797). These
are the things which are signified by the statute, that they
shall not go up by steps unto the altar, lest their nakedness be
laid bare upon it ; also by a similar statute in Exodus (xxviii.

6 42, 43). It is said to go up hy steps, because elevation to
interior things appears in the world of spirits, where celestial
and spiritual things are presented in forms like those of the
M'orld, as going up by steps ; this representative it has often
been granted me to see : hence also it was, that Jacob in his
sleep saw the angels ascending to the Lord by the steps of a
ladder (Gen. xxviii. 12); therefore also in the Word steps
signify an ascent to higher, that is, to interior, things ; as in
Ezekiel (xl. 6, 22, 26, 31, 34) ; and in Amos : The Lord Jehovih
Zebaoth builds His steps in the heavens (ix. 6).

418

CHAPTER XX. 23. [8946-8950.

8946. That thy nakedness he not laid hare iq^on it, signifies
the idea of the thought concerning them, thus full of falsities,
which will then be manifested. This appears from the signi-
fication of nakedness, as denoting what is destitute of truths (see
no. 5433), thus an idea of the thought full of falsities ; and
from the signification of heing laid hare, as denoting to be mani-
fested. How the case herein is, has been explained just above
(no. 8945), namely, that a man, a spirit, or an angel, appears
such as he is as to both lives, as to the life of the thought con-
cerning truths, and as to the life of the will concerning goods,
if he be elevated interiorly into heaven ; for the more interiorly
it is in the heavens, so much the purer is the good and truth :
lest, therefore, the falsities of the thought, and the evils of the
will, should appear, and to the intent that they may be hid,
they are therefore kept in lower things, where they are respect-
ively in obscurer light. From these considerations it may also
appear, what was meant by, No one can see Jehovah, and live ;
for Jehovah is pure love, and from Him is pure light, and to
be seen in these is to perish ; therefore also the very angels in
heaven are covered with a cloud (no. 6849) ; and therefore all
who are in hell, are veiled in thick mists (nos. 3340, 8137, 8138,
8814, 8819), mists denoting falsities.

The Spirits and Inhabitants of the Planet Saturn.

8947. The sjnrits from that planet, and also the planet itself,
appear in front at a considerable distance, in the plane of the
lovjer part of the knees ; and when the eye is directed thither, a
■multitude of spirits come into view, tvho are all from that earth ;
they arc seen on this side of the planet, and to the right.

8948. It has also heen granted to me to converse with them,
and hence to knoio ivhat their quality is in respect to others : they
arc well-disposed and modest ; and as they esteem themselves re-
spectively little, therefore in the other life they also appear little ;
for there the appearance of every one is according to his disposi-
tion and life.

8949. In their worship they are exceedingly humhle,for they
then account themselves as nothing : they woi'ship our Lord, and
acknoioledge Him as the only God ; for He sometimes appears to
those who are in that earth, under an angelic form, and thus as
a man ; and on such occasions the Divine heams forth from His
face, and affects their minds. The inhabitants also, ivhen they
come of age, converse ivith spirits, by whom they are instructed
concerning the Lord, and how He shoidd be ivorshipped, also hoio
they ought to live.

8950. The spirits of that planet, when any one would seduce

419

8951-8957.] EXODUS.

them, and draiv them away from faith in the Lord, or from
humiliation towards Him, and from prohity of life, say that they
ivish to die ; on such occasions they ap'pear to have little knives
%n their hands, with ivhich they seem desirous to smite their
breasts. When they are asked ivhy they do this, they say that
they woidd rather die than he led away from the Lord. The
spirits of our earth sometiones deride them, and tease them with
questions ivhy they do so ; hut they reply, that they are well aware
that they do not kill themselves, hut that this is only an apipear-
ance, fowing forth from the will of their mind, that they luould
rather die than he drawn away from the ivorship of the Lord.

8951. There are some also on that earth, tvho call their great
nocturnal light the Lord ; hut these are se'parated from the rest,
and are not tolerated among them. That nocturnal light is shed
forth from the great helt, which encompasses that planet at a dis-
tance, and from the moons, called the satellites of Saturn.

8952. They have been questioned concerning that great helt,
which appears from our earth to rise above the horizon of that
planet, and to vary its positions: they said that it does not
appear to them as a helt, hut only as somewhat snoivy in the sky
in various directions.

8953. The inhabitants and spirits of that planet have reference
to that in a man, ivhich is the middle betiveen his sp)irit2ial and
his natural sense ; hut they are farther from the natural, and
nearer to the spiritual. Hence those spirits seem to themselves
often to he carried away into heaven, and afterwards to be sent
hack, thus alternately ; for ivhatcver is of the spiritual sense, is in
heaven, but whatever is of the natural sense, is beneath it.

8954. There they have neither cities nor kingdoms, hut live
distinguished into families, each family apart from another, thus
a man and his wife with their children ; lohen these marry, they
are separated from the house of their parents, and have no m.ore
concern about it ; wherefore the spirits from that planet appear
in pairs.

8955. All on that planet, as is not the case in ours, knoxo that
they shall live after death ; wherefore also they make no account
of their bodies, only so far as may he necessary for the life which
they say is to endure and to serve the Lord : therefore also they do
not bury the bodies of their dead, but cast them forth, and cover
them with branches of trees from the forest.

8956. They also care little about food and clothing ; they feed-
on fruits and pulse of various kinds, which their earth produces ;
and they are slightly clad, being encompassed ivith a thick skin or
tunic, which repels the cold.

8957. A continuation concerning the spirits and inhabitants
of the planet Saturn will be given at the end of the following
chapter.

420

EXODUS.

CHAPTER TWENTY-FIEST.

THE DOCTRINE OF CHARITY.

8958. Those who are regenerating undergo temptations.

8959. Temptations are spiritual combats in a man ; for they
are combats between the evil which is in him from hell, and
the good which is in him from the Lord.

8960. Temptation is induced by the evil spirits who dwell
with a man in his evils and falsities ; these spirits excite his
evils, and charge him with blame; but the angels from the
Lord, who dwell in his goods and truths, call forth the truths
of faith which are in him, and defend him.

8961. The object in temptations is the dominion of the evil,
which is with a man from hell ; and of the good, which is with
him from the Lord. The evil which wishes for dominion, is in
the natural or external man, but the good is in the spiritual
or internal. Hence it is that the object in temptations also is
the dominion of the one over the other. If the evil conquers,
then the natural man has the dominion over the spiritual ; if
the good conquers, then the spiritual man has the dominion
over the natural.

8962. Those combats are effected by means of the truths of
faith from the Word ; from these a man must fight against evils
and falsities ; if he fights from any other truths but these, he
does not conquer, because the Lord is not in any other.

8963. As the combat is waged by means of the truths of faith
from the Word, therefore man is not admitted into combat,
until he possesses the knowledges of truth and good, and has
gained some spiritual life therefrom : such combats, therefore, do
not manifest themselves in man before he has attained adult age.

8964. He that has not in himself truths of faith from the
Word, by which he may combat, thus who has not any
spiritual life in himself from them, is not admitted into any
combat, for he would yield ; and if a man yields, his state
after temptation becomes worse than before it, since evil in
such case has acquired power over good, and falsity over truth.

' 421

8965-8969.] EXODUS.

8965. As faith at this day is rare, the Church being now at
its end, therefore few at this day undergo any spiritual tempta-
tions ; hence it is scarcely known what they are, and to what
they conduce.

8966. Temptations serve to confirm the truths of faith, also
to implant them, and to insinuate them into the will, that they
may become the goods of charity : for, as was said before, a
man fights from the truths of faith against evils and falsities,
and since his mind is then in truths, when he conquers, he
confirms himself in them, and implants them ; the evils and
falsities also which assaulted him, he accounts as an enemy,
and rejects from him. By means of temptations, also, the lusts
of the loves of self and the world are subdued, and the man
is humbled ; thus he is rendered fit to receive the life of
heaven from the Lord, which is the new life, such as that of
the regenerate.

8967. Since by temptations the truths of faith are con-
firmed, and the goods of charity implanted, and also the lusts
of evil subdued, it follows that by temptations the spiritual or
internal man acquires dominion over the natural or external,
thus the good which is of charity and faitli, over the evil which
is of self-love and the love of the world. When this is effected,
the man has enlightenment and perception in what is true and
good, also in what is evil and false ; and he has intelligence and
wisdom therefrom, which afterwards increase day by day.

8968. While a man is being introduced by means of the
truths of faith to the good of charity, he undergoes tempta-
tions ; but when he is in the good of charity, temptations
cease, for then he is in heaven.

8969. In temptations a man ought to fight against evils and
falsities as of himself, but still should believe that it is from
the Lord : if he does not believe it during temptation itself,
because at that time it is obscure to him, still he should
believe it afterwards. If a man after temptation does not
believe that the Lord alone has fought and conquered for him,
then he has undergone only external temptation, which does
not penetrate deeply, or cause anything of faith and charity to
take root.

CHAPTER XXI.

1. And these are the judgments which thou slialt set before
them.

2. When thou shalt buy a Hebrew servant, six years shall
he serve, and in the seventh he shall go out free for nothing.

3. If he shall come in his own body, he shall go out in his

422

CHAPTEE XXI.

own body ; if he be master of a woman, his woman shall go
out with him.

4. If his master shall give him a woman, and she bear him
sons or daughters, the woman and her children shall be his
master's, and he shall go out in his own body.

5. And if the servant shall plainly say, I love my master,
my woman, and my children, I will not go out free ;

6. Then his master shall bring him to God, and shall bring
him to the door or to the door-post, and his master shall bore
his ear through with an awl, and he shall serve him for ever,

7. And when a man shall sell his daughter for a maid-
servant, she shall not go out as the man-servants do.

8. If she be evil in the eyes of her master, so that he will
not betroth her, then let her be redeemed ; to a strange people
he shall not have the power of selling her, by his acting faith-
lessly to her.

9. And if he have betrothed her to his son, he shall do unto
her after the judgment of daughters.

10. If he shall take another to himself, he shall not diminish
her food, her raiment, and her marriage portion.

11. And if he do not these three things unto her, she shall
go out free without silver.

12. He that smiteth a man and he die, he shall surely die.

13. And he that hath not lain in wait, and God cause it to
come to his hand, I will appoint thee a place whither he
shall flee.

14. But when a man shall act purposely against his com-
panion, to slay him by deceit, thou shalt take him from Mine
altar, that he may die.

15. And he that smiteth his father and his mother, he shall
surely die.

16. And he that stealeth a man and selleth him, and he be
found in his hand, he shall surely die.

17. And he that curseth his father and his mother, he shall
surely die.

18. And when men shall dispute, and a man smite his com-
panion with a stone or with his fist, and he doth not die, and
lieth down in a bed ;

19. If he arise and walk abroad upon his crutch, he that
smiteth shall be guiltless ; only he shall pay for his loss of
time, and shall thoroughly cure him.

20. And when a man shall smite his man-servant or his
maid-servant with a staff, and he die under his hand, he shall
surely be avenged.

21. Nevertheless if he continue a day or two, he shall not
be avenged ; for he is his silver.

22. And when men shall quarrel, and shall strike a woman
with child, and her bearing depart, and no harm be done, he

423

EXODUS.

shall surely be fined, as the master of the woman shall put
upon him, and he shall give according to the judges.

23. And if harm be done, thou shalt give soul for soul,

24. Eye for eye, tooth for tooth, hand for hand, foot for
foot,

25. Burning for burning, wound for wound, stripe for stripe.

26. And when a man shall smite the eye of his man-servant,
or the eye of his maid-servant, and shall damage it, he shall
send him away free for his eye.

27. And if he shall strike out the tooth of his man-servant,
or the tooth of his maid-servant, he shall send him away free
for his tooth.

28. And when an ox shall strike with his horn a man or a
woman, and he die, the ox shall surely be stoned, and his
flesh shall not be eaten, and the master of the ox shall be
guiltless.

29. And if the ox were used to push with his horn from
yesterday [and] the day before, and it hath been testified to
his master, and he hath not kept him in, and he hath slain a
man or a woman, the ox shall be stoned, and his master also
shall die.

30. If expiation be set upon him, he shall give the redemp-
tion of his soul, according to ail that is set upon him.

31. Whether he have struck with the horn a son, or have
struck with the horn a daughter, according to this judgment
it shall be done unto him.

32. If the ox have struck with the horn a man-servant or a
maid-servant, he shall give unto their master thirty shekels of
silver, and the ox shall be stoned.

33. And when a man hath opened a pit, or when a man
hath digged a pit, and hath not covered it, and an ox or an ass
hath fallen therein ;

34. The master of the pit shall repay, he shall render silver
to his master, and the dead [beast] shall be his.

35. And when a man's ox shall strike the ox of his com-
panion, and he die, they shall sell the living ox, and shall
divide the silver thereof, and the dead [ox] also shall they
divide.

36. Or if it be known that the ox hath used to push with
his horn from yesterday [and] the day before, and his master
have not kept him in, paying he shall repay ox for ox, and the
dead one shall be his.

37. When a man shall steal an ox or a sheep, and shall kill
it, or sell it, he shall repay five oxen for an ox, and four sheep
for a sheep.

424

CHAPTEE XXI. [8970, 8971.

THE CONTENTS.

8970. This chapter, in the internal sense, treats of those
who injure or destroy the truth of faith or the good of charity
in themselves, or in others; also of the consequent punish-
ment and restoration. Such things are involved in the judg-
ments or laws in this chapter concerning servants, and the
death or injury brought upon companions or servants; also
concerning oxen pushing with the horn, and concerning a pit.

THE INTERNAL SENSE.

8971. It is known to every one within the Church, that the
Word is holy, yea, most holy ; this is not only acknowledged,
but also perceived, by those who are in the truths of faith, and
in a life according to them, for, when they read the Word,
they are kept continually in the idea of what is holy, but those
who are not in the truths of faith, and in a life according to
them, do not acknowledge, still less perceive, anything holy
in the Word. When they read it, they do not see anything
more sublime in it than in any other writing ; and those who
in their heart deny the holiness of the Word, say also with
themselves, when they read it, that the writings of men are
■more elegant, because composed in a more elegant style as
to the literal sense. This has been testified to me by living
experience from those in the other life, who in their heart
have denied that the Word was divinely inspired ; but when
they were told that the Word was holy and Divine as to every
jot, and as to the smallest tittle of all things in it, they stood
marvelling whence this could be ; and when they were further
told, and it was also shewn them to the life, that all things in
the Word contain within them a spiritual sense which does not
appear in the letter, and that that sense of the Word is for the
angels in heaven, when the Word is read by man, they then
acknowledged it, because it was shewn them ; but they said,
that they did not know this in the world, and since they
did not know it, they are therefore without blame. When,
however, the same spirits were examined, it was observed that
they had lived at their pleasure, without any restraints from
conscience ; and that therefore in their heart they had denied
the Divine, heaven and hell, a life after death, and all other
things of faith, and that this was the reason they had not
acknowledged the holiness of the Word. And it was further
testified, that all those who have been in the truths of faith, and
in a life according to them, have accounted the Word to be holy,

425

8972.] EXODUS.

and have also perceived it so in themselves while they have
been reading it ; hence they have been convinced that the
cause was not in the Word, but in themselves : for those who
are in the life of good have their interiors opened into heaven,
whence the holiness of the Word flows in from the angels ; but
those who are in the life of evil have their interiors closed
towards heaven, but opened into hell, whence the contrary Hows

2 in. There are, for example, in this chapter judgments or laws
concerning man-servants, maid-servants, and oxen : those who
deny the holiness of the Word, because they are in a life of
evil, will say, that in those judgments or laws they do not see
anything Divine ; as, that a man-servant, who is not willing to
go out free, should be brought to the door or door-post, and his
master should bore his ear through with an awl, and thus he should
serve for ever ; also, if a man-servant that is smitten shall live
a day or two, his master that smote him shall not be punished,
because he is his silver ; as also that a man-servant should be
free for an eye or a tooth ; that an ox 'pushing with his horn
should be stoned ; besides the other particulars there men-
tioned. Those who deny in their heart the holiness of the
Word, regard these things as unworthy of the Word, and still
more unworthy to be dictated by Jehovah Himself on Mount
Sinai ; in like manner they regard all other parts of the Word,
both historical and prophetical : but the reason why they do so,
is, because heaven is closed to them on account of evil of life,
and hence they have a contrary perception : it is quite other-

3 wise with those who are in a life of good. Whence comes the
holiness of the Word which flows in from heaven, appears from
all that has been previously said and shewn concerning the
internal sense of the Word, namely, that the Word alone contains
an internal sense, and that that sense treats of the things of
heaven, which are those of eternal life ; and that most interiorly
it treats of the Lord alone, thus of things holy, yea, of Divine
things themselves, which are most holy ; and that that sense
is for the angels who are with man while the Word is read ;
consequently that hence there is an influx of what is holy, and
a perception thereof, with those who are in the life of faith and
charity. With respect to the judgments or laws concerning
man-servants, maid-servants, and oxen, in this chapter, they con-
tain in the internal sense such things as are of the Divine order
respecting those who are in the truth of faith, also respecting
those who injure or destroy the things of faith and charity, and
those of love to the Lord, and in the inmost sense the Lord
Himself. Hence it may appear to every one, how holy they are
in themselves, although they do not appear so in the letter.

8972. Verse 1. And these are the judgments which thou
shcdt set hefore them, signifies exterior truths, such as ought to
be in the civil state where there is a representative Church,
426

CHAPTEE XXL 1. [8972.

and which flow from the internal truths of order in the heavens.
These things are signified by the judgments which were to be
set before the sons of Israel, as appears from the signification of
judgments, as denoting truths (see nos. 2235, 6397, 7206, 8685,
8695). Judgments denote truths, because all judgment is
effected by means of truths, hence to do judgment in the Word,
signifies to do truth, that is, to judge according to truths. But
judgments, in the plural, signify the civil laws, thus exterior
truths, such as are in a civil state. It is said, where there is a
representative Church, because they interiorly contain in them
and involve the truths of order in the heavens, as may appear
from their internal sense. The laws which the Lord enacted 2
and commanded to the sons of Israel, were distinguished into
commandments, judgments, and statutes ; those were called com-
mandments which related to life, judgments which related to the
civil state, and statutes which related to worship. Judgments
specifically are such as are contained in this chapter, and also
in some that follow ; they served for laws in the Church where
the internal things of heaven and the Church were represented
by external things; but they do not serve for laws in the
Church, where internal things are no longer represented by
external, as in the Christian Church : the reason is, because to
the man of this Church internal things are revealed, and there-
fore by internal things communication with heaven is effected,
but not by external things, as formerly. This is the reason
why the man of the Christian Church is not bound to observe
those judgments and statutes in the external form, but in the
internal. Still there is a holiness abiding with them, because
they contain holy things, as is the case also with each and
all things in the Word which were commanded concerning
sacrifices : although these are repealed, still they are the holy
things of the Word, from the Divine things which are in them,
and which they represented ; for when a Christian man reads
them, the Divine things which are in them, and which they
represented, are perceived in the heavens, and fill the angels
with what is holy, and at the same time fill the man that reads
them by means of influx from the angels, especially if he then
thinks of the Divine things which are in them. Hence it is
evident, that the Word, even of the Old Testament, is most
holy. The laws which the Lord enacted and commanded 3
to the sons of Israel, were distinguished into commandments,
which relate to life ; into judgments, which relate to the civil
state ; and statutes, which relate to worship, as is evident from
Moses : Jehovah said unto Moses, Go, say unto them, Return
ye into your tents ; hut do thou sta7id here with Me, that I may
speak unto thee all the commandments, and the statutes, and the
judgments, ivhich thou shalt teach them, that they onay do them
(Deut. v. 30, 31). Again: Now these are the commandments,

427

8973.] EXODUS.

statutes, and judgments, which Jehovah you7^ God hath commanded
to teach you (Deut. vi. 1). Again : Therefore thou shalt keep
the commandments, and the statutes, and the judgments, which I
command thee this day to do them (Deut. vii. 11). In David :
If his sons forsake My law, and do not walk in My jiidgments ; if
they 'profane My statutes, and do not keep My commandments, I will
visit their transgression with the ovd (Psalm Ixxxix. 30-32).
4 Moreover, all laws, so far as they were of a representative
Church, were in general called judgments and statutes ; as in
Moses : lioiu therefore hear, 0 Israel, the statutes and the judg-
ments which- 1 will teach you, that ye may do them. What
great nation is there which hath just statutes and judgments, as
all this latv tvhich I will set before you this day ? (Deut. iv. 1, 8 ;
V. 1). In Ezekiel : Jerusalem hath changed My judgments into
impiety more than the nations, and My statutes more than the
lands which are round about her ; for they have rejected My
judgments, and have not loalked in My statutes (v. 6, 7). Again :
Let them walk in My statutes, and keep My judgments, to do the
truth (xviii. 9 ; besides many other passages, as Lev. xviii.
5 ; xix. 37 ; xx. 22 ; xxv. 18 ; xxvi. 15 ; Deut. xxvi. 17 ; Ezek.
xi. 12, 20 ; XX. 11, 13, 25 ; xxxvii. 24).

8973. Verses 2-6. When thou shalt buy a Hebrew servant,
six years shcdl he serve, and in the seventh he shall go out free
for nothing. If he shall come in his own body, he shall go out
in his own body ; if he be master of a woman, his woman shall
go out ivith him. If his master shall give him a woman, and
she bear him sons or daughters, the woman and her children shall
be his master's, and he shall go out in his own body. And if the
servant shall plainly say, I love my master, my luoman, and my
children, I rvill not go out free ; then his master shall bring him
to God, and shall bring him to the door or to the door-post, and
his master shall bore his ear through with an awl, and he shall
serve him for ever.

When thou shalt buy a Hebreio servant, signifies those within
the Church who are in the truths of doctrine, and not in good
according to them. Six years shall he serve, signifies a state
of labour and somewhat of combat, and hence the contirma-
tions of truth. And in the seventh he shall go out free for
nothing, signifies a state of confirmed truth without its works.
If he shall come in his own body, signifies truth without delight.
He shall go out in his own body, signifies a state of truth without
delight even after combat. If he be master of a ivoman, signifies
truth with its adjoined delight. His woman shall go out with
him, signifies a state of truth joined with delight, also after
combat. If his master shall give him a woman, signifies good
adjoined by the spiritual to truth, when in combat. And she
bear him sons or daughters, signifies the truths and goods thence
derived. The ivoman and her children shall be his master s,
428

CHAPTER XXI. 1, 2. [8974.

signifies that good joined to truth by the spiritual with the
goods and truths thence derived shall not be appropriated to
truth. And he shall go out in his own body, signifies the state
after combat, which is of truth only confirmed and implanted.
And if the servant shall plainly say, signifies thought then from
the truth implanted. / love my master, my ^voman, and my
children, signifies the delight of the remembrance of spiritual
goods, / will not go out free, signifies the delight of obedience.
And his master shall bring him to God, signifies the state into
which he then enters according to Divine order. And he shall
bring him to the door or to the door-post, signifies a state of the
communication of truth confirmed and implanted, with spiritual
good. And his onaster shall bore his ear through with an aid,
signifies a representative of obedience. And he shall serve
him for ever, signifies to eternity.

8974. Verse. 2. Whe7i thou shall buy a Hebrew servant,
signifies those within the Church who are in the truths of
doctrine, and not in good according to them. This appears
from the signification of buying, as denoting to procure and
appropriate to one's self (see nos. 4397, 5374, 5397, 5406, 5410,
5426, 7999) ; and from the signification of a Hebrew servant,
as denoting those within the Church who are in the truths of
doctrine, and not in good of life according to them ; for a
servant is said of those who are in truth and not in the corre-
sponding good, and in general of truth in respect to good
(no. 3409); and a Hebrew is said of the things of the Church,
and of those things which are of any service ; that it is said of
the things of the Church, see nos. 5136, 5236, 6675, 6684, and
that it is said of those which are of any service, nos. 1703,
1741, 5013. As what now follows treats of the man-servants
and maid-servants of the sons of Israel, what the statutes
involve in the internal sense shall be explained. Every one
may see that they contain within them arcana of heaven,
because they were said and commanded by the mouth of
Jehovah on Mount Sinai to Moses, and because they follow
immediately after the words of the Decalogue : without such
arcana they would be merely civil and judicial laws, like those
of other nations on the earth, in which there is no heavenly
arcanum. But the arcana which they contain are not evident
except to the angels in the heavens, consequently not to men
except by means of the internal sense ; for this sense teaches
how the angels perceive the Word, consequently it teaches
the arcana which are in the Word. The nature and quality of
the arcana will be evident from the explanation of the particu-
lars in what follows. In order to convey a general idea on :
this subject, it must be briefly stated what is specifically
meant by Hebrew servants in the internal sense. In the spiri-
tual Church, which the sons of Israel represented, there are

429

8975.] EXODUS.

two kinds of men, those who are in the truth of faith and not
in the corresponding good of life, and those who are in the
good of charity and in the corresponding truth of faith ; those
who are in the good of charity and in the corresponding truth
of faith, are those who constitute the very Church itself, and
are men of the internal Church ; in the internal sense of the
Word these are called the sons of Israel : these of themselves
are free, because they are in good ; for those who are led of
the Lord by good, are free (nos. 892, 905, 2870-2893) ; but those
who are in the truth of faith, and not in the corresponding
good of life, are men of the external spiritual Church ; it is
these who, in the internal sense of the Word, are meant by
Hebrew servants. These are represented by servants, because the
things of the external Church are respectively nothing but a
class of servants : the case is the same also with the truth of
faith in respect to the good of charity ; for the truth of faith
serves to introduce the man of the Church into the good of
charity. It should moreover be known, that he who regards
the all of the Church, thus the all of salvation, in the truth
of faith, and not in the good of charity, and who also does
good merely from obedience, and not from the affection of love,
cannot be regenerated like those who are in the good of charity,
tliat is, who do good from the affection of love : they may
indeed be reformed, but they cannot be regenerated. Their
reformation is treated of in the internal sense, in the laws
concerning man-servants and maid-servants in this chapter.
The arcana of that reformation are not known to any one at
the present day, because ignorance prevails nearly everywhere
within the Church as to what the truth of faith contributes
to salvation, and what the good of charity ; yea, it is unknown
what charity is, also that charity and faith must make a
marriage with each other, in order that anything of the
Church may exist in a man ; for the marriage of good and
truth constitutes the Church itself, because it is heaven in
man, see nos. 2173, 2618, 2728, 2729, 2803, 3132, 3155, 4434,
4835, 5194, 5502, 6179.

8975. Six yean-s lie shall serve, signifies a state of labour and
somewhat of combat, and hence of the confirmation of truth.
Tliis appears from the signification of six years, as denoting
states of labour and combat ; six signifying labour and combat
(see nos. 737, 900, 8888) ; and years signifying states (nos.
487, 488, 493, 893, 7839). The confirmation of truth is also
signified, because spiritual truth, which is called the truth of
faith, is confirmed by labour and combat. It is said somciuhat
of combat, because those who are in the truth of faith, and not
in the corresponding good of life, are not admitted to any
grievous combat, that is, temptation, because they would yield
in it ; for the Lord cannot flow in through their good, and
430

CHAPTEE XXI. 2, 3. [8976, 8977.

thus defend them against the evils and falsities which assault
them in temptations ; they are merely external men, and what-
ever flows in from the Lord must How through the internal
man into the external : when they are not in the good of
charity, the internal man is not open ; for it is good that opens
it, and dwells therein.

8976. And in the seventh he shall go out free for nothing,
signifies a state of confirmed truth without its works. This
appears from the signification of the seventh year, as denoting
a state of conjunction of good and truth ; for the seventh year
signifies the like as the seventh day or the Sabbath, wliich
signifies the conjunction of good and truth, or the heavenly
marriage, thus a state of peace, which follows a state of servi-
tude (see nos. 8494, 8495, 8510, 8888, 8890, 8893). But in this
passage, which treats of those who are in truth and not in the
corresponding good of life, the seventh year signifies a state of
confirmed truth ; the reason is, because with such there is not
a conjunction of truth and good, as with those who are in the
good of charity, and are meant in the representative sense by
the sons of Israel, but instead thereof there is a confirmation
of truth ; and from the signification of for nothing, as denoting
without its works ; for the truth of faith with them, when they
are in any trouble and combat, is confirmed by the Lord with-
out any works of theirs. The like is signified by freely in
John: To him that is athirst, I will give of the fountain of the
ivater of life freely (Apoc. xxi. 6). In the same : Let him
that heareth, say. Come ; and let him that thirstcth come ; and
whosoever will, let him take the water of life freely (Apoc. xxii.
17). And in Isaiah : Every one that thirsteth, go ye to the
vjaters ; and he that hath no silver, go ye, huy, and eat ; go ye, I
say, huy wine and milk ivithoitt silver and without jprice (Iv. 1).
Waters denotes truths from the Word, wine denotes the truth
of good thence, and milk the good of truth.

8977. Verse 3. If he shall come in his own body, signifies
truth without delight. This appears from the signification of
the hody, as denoting truth alone, thus truth without its delight ;
for the body means a man-servant alone without a woman, thus
without delight ; for the woman of a man-servant denotes de-
light conjoined with truth, as will be evident from what follows.
With respect to this arcanum, the case is thus : The men of
the external Church, who were represented by Hebrew man-
servants, are those who learn truth not from delight, but only
because it is the truth of the Church, by which they believe
they can be saved ; it is this necessity which enjoins them to
learn and know truth : these are those who in the internal
sense are meant by the man-servants who come in their own
body, and go forth in their own body ; with these truth alone
is confirmed. Such in the other life are in the entrance to

431

8978.] EXODUS.

heaven, and not in heaven itself; they are called Cuticulars,
because in the Grand Man they correspond to the skin (nos,

2 5552-5559). But those who are in the truth to which delight
is joined, are those who are here meant in the internal sense by
the man-servants who come with a woman, for a woman signi-
fies good, when a man (vir) signifies truth, but in this case
delight ; which is instead of good in the man of the external
Church ; the good in which he is, is not from a spiritual, but
from a natural origin, for it derives its relish from the delight
of living and teaching truth for the sake of gain or of honour,
consequently for the sake of self ; this is the reason why it is
called delight, but not good : it appears indeed externally as
good, but as it is natural good, that is, as it derives its origin

3 from the world and not from heaven, it is called delight. But
good from a spiritual origin is meant in the internal sense by
the woman, whom the master gives to his man-servant ; this,
however, cannot be conjoined, therefore it was ordained, that
when the man-servant went forth, the woman should be the
master's, and also her sons and daughters ; for spiritual good is
good not for the sake of gain or of honour, but for the sake of
the Church and the salvation of the neighbour: such good
cannot be conjoined to those who are in the externals of the
Church, for it is the very good of charity, and springs from the
affection which is of love ; for those who are in the externals
of the Church cannot be affected with the truths of faith in any
other way than principally for the sake of themselves, and
secondarily for the sake of the Church ; and those who are of
such a character can indeed act according to truths, thus they
can do good, not from affection, but from obedience : these are
meant, in the internal sense, by those who are willing to serve

4 for ever. These are the arcana which, in the internal sense, are
contained in these statutes concerning servants ; and they can
only be apprehended by those who are in the good of charity,
but not by those who are in the truths of faith without that
good. The reason is, because those who are in the good of
charity are in the light of heaven, and thereby see the things
which are in the light of the world ; but those who are in the
truth of faith, and not in the good of charity, are in the light
of the world, by which the things which are in the light of
heaven, cannot be seen ; for the light of heaven is above, that is,
within, whereas the light of the world is beneath or without,
and from what is higher or interior, lower or exterior things
may be seen, but not contrariwise : heaven can flow into the
world, but not the world into heaven (nos. 3721, 5119, 5259,
5779, 6322).

8978. He shall go out in his oivn body, signifies a state of
truth without delight, also after combat. This appears from
the signification of the lody, as denoting truth without delight
432

CHAPTER XXL 3. [8979, 8980.

(see just above, no. 8977) ; and from the signification of going
forth, as denoting after he has served six years, thus a state
after combat ; for the service of six years signifies a state of
labour and combat (no. 8975). How the case herein is, is
evident from what was said just above (no. 8977).

8979. // he he master of a ivoman, signifies truth conjoined
with delight. This appears from the signification of a master,
as denoting truth (of which we shall speak presently) ; and
from the signification of a ivoman, as denoting good, but in
this case delight (of which also we shall speak presently). A
master denotes truth, because a master here means a servant, as
the husband (vir) of a woman ; and in the internal sense a inan-
serva7it, and also the hushancl{vir) of a ivoman, signifies truth ; that
truth is signified by a man-servant, see above, no. 8974, and
that it is signified by a man (vir), see nos. 3134, 3309, 3459,
7716. A woman denotes delight, because the laoman of a man
(vir), in the internal sense signifies good (nos. 915, 2517, 4823,
6014, 8337) ; but as a man-servant of the Israelitish people
represents a man of the external Church, who has indeed the
truth of doctrine, but not the corresponding good (no. 8974),
because he does not do the truth for the sake of truth, or good
for the sake of good, but that he may be recompensed, there-
fore in the truth and good which he does there is an idea of
self, and this idea is not of good but of delight; for in the
spiritual sense nothing is called good but what is of love to
the Lord and of love towards the neighbour. In the natural
man, this good appears indeed also as delight ; but it is the
Spiritual within it which makes it to be good. In order 2
that this matter may be further known, it is to be observed
that the man of the internal Church acts from charity, thus
from the affection of love towards his neighbour ; whereas the
man of the external Church acts not from the good of charity,
but from the truth of faith, thus not from the affection of love
towards his neighbour, but from obedience, because it is so
commanded : hence it follows, that the man of the internal
Church is free, but the man of the external Church is respect-
ively a servant ; for he that acts from the affection of love,
acts from freedom (nos. 2870-2893) ; but he that acts from
obedience, does not act from freedom, for obedience is not
freedom. This is the reason why he who acts from the good of
charity is a true man of the spiritual Church, and therefore in
the Word is represented by Israel ; but he that acts not from
the good of charity, but from the truth of faith, is not a true
man of the spiritual Church, but respectively the servant
thereof: he therefore was represented by the man-servant, who
was called a Hebrew servant, because he was bought from the
sons of Israel.

8980. And his woman shall go out with him, signifies the state
VOL. X. 2 E 433

8981.] EXODUS.

of truth joined with delight, also after combat. This appears
from the significatiou of going forth from service, as denoting a
state after combat (no. 8976) ; and from the signification of a
woman, as denoting delight conjoined (see just above, no. 8979).
From these considerations it is evident that the man-servants
here represent those who are in the faith of the doctrinals of
their Church, and not in the corresponding good, but in the
delight which has a semblance of the corresponding good. The
service of those with their master, signifies their state before
they can be let into heaven, and their going out from service,
signifies their state when they are received into heaven ; but
since they are only in the faith of the doctrinals of their
Church, and not in the corresponding good, thus not in the
truth of good, that is, in the faith of charity, therefore they
cannot be let into heaven further than the entrance ; for those
who are in the entrance to heaven, communicate by the truth
of faith with those who are in heaven, and by the delight con-
joined to truth with those who are outside heaven; just as the
skins or coats which encompass the body, which by the sense
of touch communicate with the world, and by a fibrous connec-
tion with the life of the soul in the body ; hence it is, that
those who are in the entrance to heaven, and are represented
by Hebrew servants, are called Cuticulars in the Grand Man
(see nos. 5552-5559). But such are of many genera and species,
as are the cuticles or coats in the body ; there being some
which encompass the whole body, some the interiors in general,
as the peritonaeum, the pleura, and the pericardium, and some
which encompass each of the viscera there in particular. All
are respectively services.

8981. Verse 4. If Ms master shall give him a woman,
signifies good from the spiritual adjoined to truth when in
combat. This appears from the signification of a master, as
here denoting what is spiritual, for a master here means some
one of the sons of Israel, and the sons of Israel signify those
who are true men of the spiritual Church, that is who do good
from the affection of love, or what is the same, from charity :
the sons of Israel denote the men of the spiritual Church
(see nos. 6448, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223,
7957, 8234, 8805) ; consequently in the abstract sense they
signify spiritual truths and goods (nos. 5414, 5801, 5803, 5806,
5812,5817, 5819,5833, 5879); hence, « master here signifies
the spiritual ; and from the signification of to give him a
woman, as denoting to adjoin good to truth ; for to give, when
it is said of a woman, denotes to adjoin ; the man-servant
denotes one that is in the truth of doctrine, and not in the
corresponding good (no. 8974), and the woman denotes delight
(no. 8980), but in this case good, because it was given, that is,
adjoined by the spiritual, for all that is called good which
434

CHAPTEE XXr. 4. [8981.

comes from the spiritual, since the spiritual itself is the good
of charity ; a uwnan denotes good (see nos. 915, 2517, 4823,
6014, 8337); it denotes in combat, because it is said, 7/" his
inaster shall give him a woman, that after service the tvomarh
should he the master's; hence it is evident that the woman was
the man-servant's when in service, and not afterwards, thus
when in combat, and not after it, for the service of six years
signifies labour and combat (no. 8975). Who cannot see that
this statute contains an arcanum, which can only be known to
whom it has been revealed ? for it appears externally as
contrary to Divine justice, that a woman who had been given
to a man-servant should remain the master's, when he went
out from service, whereas the woman ought to belong to her
husband for ever. Of this description are many other things
which Jehovah commanded the sons of Israel, as that they
should ask of the Egyptians vessels of gold and silver, and
raiment, and should thus plunder them, besides other things
of a similar nature, of which we shall speak in their proper
places. But those things, although externally, as has been
said, they appear contrary to Divine justice, are still not so;
for they flow from the laws of Divine order in the heavens,
which are the very laws of justice themselves; but those laws
are not evident, unless they be evolved from the sense of the
letter by means of the internal sense. The law from which
this statute flows, is, that spiritual good cannot be conjoined to
those who exist in the externals of the Church from infancy,
but is only adjoined so long as they are in combat, after which it
recedes. To shew clearly how this is, — for it is an arcanum, — ,
it shall be briefly explained. Those who from infancy have
thought little about life eternal, thus about the salvation of
their soul, but about worldly life and its prosperity, and still
have lived a good moral life, and have also believed the truths
of the doctrine of their Church, — such persons, when they
come to more adult age, cannot be reformed otherwise than by
the adjunction of spiritual good, when they are in combat ;
nevertheless they do not retain that good, but only by its
means confirm the truths of their doctrine. The reason why
they are of this character is, because in their past life they
have indulged in worldly loves, which, wdien they are inrooted,
do not suffer spiritual good to be conjoined to truth, as they
are altogether opposed to this good ; nevertheless spiritual good
may occupy their thoughts, when those loves cease, as is the
case when they are in anxiety, misfortune, sickness, and the
like ; on these occasions the affection of doing good from
charity flows in, but it only serves to confirm and inroot more
deeply the truths of doctrine ; it cannot, however, be conjoined
to truth : the reason of this is, because that aifection of charity
flowing in fills only the intellectual part of the mind, but does

435

8982, 8983.] EXODUS.

not enter into his voluntary part, and that which does not
enter into the voluntary part is not appropriated, thus is not
conjoined ; for the conjunction of good and truth with a man
is effected when truth enters the will, consequently when he
wills it, and therefrom does it ; in this case truth first becomes
4 good, or what is the same, faith becomes charity. This can
only happen with those who from infancy have indulged in
the loves of the world, and yet are in the truth of the doctrine
of their Church ; for their voluntary part has been possessed
by those loves, which are wholly in opposition to, and reject,
spiritual good. They admit it only into the intellectual part
of the mind, that is, into the thought, when those loves are
asleep, which is the case, as was said above, in a state of
disease, or misfortune, or anxiety, consequently in trouble and
some combat. This is the arcanum which lies concealed in
this statute ; and since this statute was thus representative of
the law of Divine order concerning those who are in the truth
of doctrine and not in the corresponding good, therefore in
the representative Church it was even externally agreeable to
Divine justice.

8982. And [she hear him] sons or daughters, signifies the
truths and goods hence derived. This appears from the signi-
fication of sons, as denoting truths (see nos. 489, 491, 533, 1147,
2803, 2813, 3373, 3704, 4257) ; and from the signification of
daughters, as denoting goods (see nos. 489-491, 2362, 3024) ;
that they denote truths and goods derived, is evident, because
the woman, who is the mother from whom they are born, signi-
fies spiritual good (no. 8981), and births in the internal sense
signify derivations (nos. 1330, 3263, 3279).

8983. The woman and her children shall he his master's,
signifies that good joined to truth by the Spiritual, with the
truths and goods thence derived, shall not be appropriated to
truth. This appears from the signification of the woman, as
denoting spiritual good joined to truth when in combat (see
above, no. 8981) ; from the signification of children, as denoting
derived truths and goods (see just above, no. 8982); and from
the signification of shcdl he his master's, as denoting that they
shall belong to the Spiritual from which they originate, and
not to truth, for the master denotes the Spiritual (no. 8981),
and the man-servant the truth apart from the corresponding
good (no. 8974), consequently it denotes that they shall not be
appropriated to this truth ; for a man (vir) and a tuonian in
the internal sense signify the conjunction of truth and good ;
for marriage in the world represents the heavenly marriage,
which is that of good and truth ; and conjugial love also corre-

2 sponds to that marriage (nos. 2727-2759, 2803) ; but between
a man-servant and a woman given him by his master there is
not a marriage, but such a connection as of a concubine with a
436

CHAPTEE XXL 4, 5. [8984, 8985.

man (vir), which does not correspond to the heavenly marriage,
wherefore also it is dissolved when the man-servant goes forth,
for then the woman with the children becomes the master's.
The reason why such a connection takes place is, because the
truth which the man-servant represents is in the external man,
and the good which the woman represents is in the internal ;
and the good of the internal man cannot be conjoined with the
truth of the external unless conjunction has been before
effected in the internal : this cannot be done, because a man-
servant represents a merely external man who has not the
corresponding good, and to whom it cannot be appropriated.
The good of the internal man cannot be conjoined with the
truth of the external, unless a conjunction has been first effected
in the internal, as may appear from what has been said con-
cerning the regeneration of man (nos. 3321, 3469, 3493, 3573,
3616, 3882, 4353) ; for regeneration consists in the conjunction
of good and truth.

8984. And he shall go out in his otcn hody, signifies the state
after combat, which is of truth only, confirmed and implanted.
This appears from the signification of going out, namely, from
service, as denoting a state after combat (see above, no. 8980) ;
and from the signification of in Ids otcn hody, as denoting with
truth apart from good (see also above, nos. 8977, 8978). It
denotes a state of truth confirmed and implanted, because this
is signified by going forth in the seventh year (no. 8976), in
the present case because spiritual good, which the woman
represents, had served to confirm it, and also to implant what
was new (no. 8981).

8985. Verse 5. And if the servant shall plainly say, signifies
thought on the occasion from truth implanted. This appears
from the signification of saying, as denoting thought (see nos.
7094, 7107, 7244) ; and from the signification of a man-servant,
as denoting truth apart from the corresponding good (see no.
8974), here such truth confirmed and implanted, because it
is said of that servant when he was about to go forth (no.
8984). It is said that a man-servant denotes truth, but a man
is meant who is in truth apart from the corresponding good.
The reason why truth is called a man-servant, and not the man
who is in such truth, is, because speech that is abstract, or
separate from man, is angelic speech : for in heaven the thought
is employed about things apart from persons : for when a
person is also there thought of, in such case the society which
is in such a thing is excited, and thus the thought is determined
thither, and is fixed ; for in heaven where there is thought
there is presence, and presence would bend to itself the thoughts
of those who are in the society, and would thereby disturb the
influx from the Divine there : it is otherwise when they think
abstractedly concerning a thing ; in this case the thought

437

8986, 8987.] EXODUS.

diffuses itself in every direction according to the heavenly form
which influx proceeding from the Divine produces, and this
without the disturbance of any society ; for it insinuates itself
into the general spheres of societies, and in this case does not
touch or move any one in a society, thus does not divert any
one from freedom of thinking according to influx from the
Divine ; in a word, abstract thought can pass through the
whole heaven without stopping anywhere, but thought deter-
mined to a person or a place is fixed and stopped.

8986. / love tny master, my ivoman,'and my children, signifies
the delight of the remembrance of spiritual goods. This appears
from the signification of loving, as here denoting the delight of
remembrance (of which we shall speak presently) ; from the
signification of a master, as denoting spiritual good, which was
the source (see above, no. 8981) ; from the signification of a
woman, as denoting good adjoined by the Spiritual (see also
above, no, 8981) ; and from the signification of children, as
denoting the goods and truths thence derived (see no. 8982) ;
hence a master, a wife, and children, in brief signify spiritual
goods. The delight of the remembrance of those goods is
signified by loving, because those who were represented by
Hebrew man-servants are those within the Church who are
in truths of doctrine, and not in good according to them (nos.
8974, 8976) ; such persons cannot be affected by truth for the
sake of good, but for the sake of delight ; wherefore as loving
here is said of such, it signifies the delight of remembrance.

8987. I will not go out free, signifies the delight of obedience.
This appears from the signification of going out free, as denoting
a state after combat, which is of truth only, confirmed and im-
planted (see above, nos. 8976, 8980, 8984) ; for the service of
six years, which is called a week (Gen. xxix. 27, 28), signifies
labour or some combat, such as those experience who are in
truths and not in the corresponding good, who are meant in
the spiritual sense by Hebrew man-servants ; these are such
that they cannot be regenerated, but only reformed ; for to he
regenerated is said of those who suffer themselves to be led of
the Lord by the truths of faith to the good of spiritual life ;
but to he reformed is said of those who cannot be led by the
truths of faith to the good of spiritual life, but only to the

2 delight of natural life. Those who suffer themselves to he
regenerated, act from affection according to the precepts of faith ;
while those who do not suffer themselves to be regenerated, but
only to he reformed, act not from affection but from obedience ;
the difference being that those who act from affection act from
the heart, and thus freely ; they also do truth for the sake of
truth, and good for the sake of good, and thereby practise
charity towards the neighbour ; but those who act from
obedience do not act so much from the heart, consequently not
438

CHAPTER XXI. 5, 6. [8988.

freely ; if they seem to themselves to act freely and from the
heart, it is partly for the sake of self-glory, which makes it
appear so ; and they do not do truth for the sake of truth, or
good for the sake of good, but for the sake of the delight
arising i'rom this reputation ; thus neither do they practise
charity towards the neighbour for the sake of the neighbour, but
in order that they may be seen and recompensed. From these
considerations it appears, who and of wliat quality are those
represented by the sons of Israel, and by the Hebrew man-servants.
But within the Church at this day the knowledge of this 3
distinction has perished, because the Church is owned and
called from faith, and not from charity. Few, however, know
what faith is, most supposing that it consists in a knowledge
of the doctrines of the Church, and in a persuasion that they
are true, but not that it consists in living according to them :
a life according to those truths they call a moral life, which
they distinguish from the doctrine of the Church, and call
moral theology : but the learned believe that faith is a con-
fidence or trust that they are saved by the Lord's having
suffered for them, and redeemed them from hell ; and they
say that those are saved who have this confidence, thus [that
they are saved] by faith alone : but such persons do not con-
sider, that the confidence of faith can be possessed only by
those who live a life of charity. These are the causes why the 4
knowledge was lost concerning the distinction between those
who are in the truths of faith and not in the corresponding
good of life, and those who are in the good of life correspond-
ing with the truths of faith ; and since that knowledge has
been lost, the things which are said concerning those who are
in truths and not in good, wdio are signified by the Hchreio
7nan-servants, will necessarily appear strange.

8988. Verse 6. And his master shall hring him to God,
signifies the state into which he then enters according to
Divine order. This appears from the signification of Iringincj
to God, when it treats of those who are in truths and cannot
be in good, as denoting to cause them to enter into a state
according to Divine order ; for to hrinrj to signifies to enter
into, and God signifies Divine order (of which we shall speak
presently). These are the things signified, as is evident from
what follows in this verse, which describes the state of those
who are in truths, and not in the corresponding good, as being
a state of perpetual obedience; for those who are. in this
state are in bondage in respect to tliose who are in the good
corresponding with truths ; for these act from affection, since
they act from good, and those who act from affection act from
the will, thus from themselves ; for whatever is of a man's
will, that is his 7J7-opn'?/7n, since the esse of a man's life is his
will ; but those who act only from obedience, do so not from

439

8988.] EXODUS.

their own will, but from their master's, thus not from them-
selves but from another, on which account they are respectively
in servitude : to act from truths and not from good, is to act
solely from the intellectual part, for truths have relation to
the intellectual, and goods to the voluntary part ; and to act
from the intellectual and not from the voluntary part is to
act from that which stands without and serves, for the under-
standing was given to man that he might receive and introduce
truths into the will, that they may become goods, for truths

2 when they become of the will, are spoken of as goods. But
to serve the Lord, by doing according to His precepts, and
thus by obeying, is not to be a servant but to be free, for a
man's veriest freedom consists in being led of the Lord (nos. 892,
905, 2870, 2872) ; for the Lord inspires into the very will of
man the good from which he is to act, and although it is from
the Lord, still it appears to be from himself, thus from freedom :
all who are in the Lord, possess this freedom, which is conjoined

3 with inexpressible felicity. God in this passage denotes Divine
order, because in the Word the term God is used where it treats
of truth, and the term Jehovah where it treats of good (nos. 2769,
2807, 2822, 3921 at the end, 4402, 7010, 7268, 8867) ; there-
fore the Divine Truth proceeding from the Lord's Divine Good
is in the supreme sense God ; and His Divine Good from which
the Divine Truth proceeds, is Jehovah ; the reason is, because
the Divine Good is the esse itself, and the Divine Truth is the
existere from it, for that which proceeds exists therefrom. The
case is similar with good and truth in heaven or with the
angels, and similar also in the Church with men ; the good
there is the esse itself, and the truth is the existere from it, or
what is the same, love to the Lord and love towards the
neighbour, is the very esse of heaven and the Church, v/hile
faith is the existere from it : from these considerations it is
clear, whence it is that God also is Divine order, for it is the
Divine Truth proceeding from the Lord which makes order in
heaven, so much so, that it is order itself (that the Divine Truth
makes order, see nos. 1728, 1919, 7995, 8700) : therefore, when
a man or an angel receives the Divine Truth from the Lord in
good, there is in him the order which exists in the heavens,
consequently he is a heaven or kingdom of the Lord in par-
ticular ; and to such a degree as he is in good from truths, and
afterwards as he is in truths from good: and — what is, an
arcanum — the angels themselves appear in a human form in
the heavens precisely according to the truths which are in
their good, with a beauty and splendour according to the
quality of their good from truths ; the men of the Church in
like manner appear as to their souls in heaven. This is an
effect of the Divine Truth itself proceeding from the Lord, as
may appear from what has been shewn about heaven as the

440

CHAPTER XXI. 6. [8989.

Grand Man, and about its correspondence with the separate
things in man, at the close of many chapters. It is this arcanum 4
which is meant by these words of John in the Apocalypse : He
measured the wall of the holy Jerusalem a hundred forty and
four cubits, icliich is the measure of a man, that is, of an angel
(xxi. 17). Who can ever understand these words, unless he
know what is signified by the holy Jemscdem, by its %oall, by
a measure, by the nnmher 144, and thus by a man, that is, an
angel ? The New and Holy Jerusalem signifies the Lord's
New Church which is about to succeed to the Christian Church
existing at this day (no. 2187); a wall signifies the truths of
faith which are to defend that Church (no. 6419) ; measuring
and a measure signify the state as to truth (no. 3104); the
number 144 signifies the same as 12, for 144 is a number
compounded of 12 multiplied into 12 ; those numbers signify
all truths in the complex (see no. 7973) ; hence it is clear that
the measure of a man, that is, of an angel, signifies the truth
itself proceeding from the Lord in its own form, which, as was
said above, is a man-angel in heaven ; hence it is evident that
the above words involve an arcanum, that they without doubt
describe the truths of that Churcli which is to succeed the
Christian Church existing at this day. That they are truths 5
from good, is described in the verse which next follows, in
these words : The building of the luall v:as jasper, hut the city
was pure gold, like unto pure glass (ver. 18); jasper signifies
the quality of the truth which will belong to that Church ; for
stones in general signify truths (nos. 1298, 3720, 6426), and
p)recious stones the truths which are from the Lord (no. 643) ;
gold signifies the good of love and wisdom (nos. 113, 1551,
1552, 5658). Who could ever conjecture that such things are
involved in the above words ? and who cannot see from these
considerations, that innumerable arcana lie concealed in the
Word, which do not at all appear to any one except by means
of the internal sense ? and that thereby, as by a key, are
opened Divine Truths such as exist in heaven, consequently
heaven and tlie Lord Himself, who is all in all of the Word in
its inmost sense ?

8989. And he shall hring him cither to the door or to the door-
p)ost, signifies a state of the communication of truth confirmed
and implanted with spiritual good. This appears from the
signification of a door, as denoting the introduction of truth to
good (see nos. 2356, 2385), in this case, of truth confirmed and
implanted, which is signified by a Hehreio man-servant after a
service of six years (nos. 8976, 8984) ; and since a door denotes
introduction, it also denotes communication, for by means of a
door one chamber communicates with another ; and from the
signification of a door-post, as denoting the conjunction of that
truth with good, for a door-p)ost is l)etvveen two chambers, and

441

8989.] EXODUS.

conjoins them. Who cannot see that this ritual concerning
man-servants, who were remaining, contains in it an arcanum,
and indeed a Divine arcanum ? for it was dictated and com-
manded by Jehovah from Mount Sinai. Those who do not
believe that there is anything more holy or Divine in the Word
than what appears in the letter, will wonder that these and
many other things contained in this chapter, and those which
follow, were dictated by the living voice by Jehovah ; for they
appear in the letter to be like the things contained in the laws
of nations ; as this concerning man-servants, that such of them
as did not wish to go forth from service, should be brought to
the door or to the door-post, and should have an ear bored
through with an awl by their master : this in the sense of the
letter it does not savour of, but yet is most, Divine : but this is
only evident from the internal sense, which is, that those who
are in truths alone, and not in the corresponding good, but still
in the delight of the remembrance of spiritual goods (nos. 8986,
8987), have a certain communication and conjunction with

2 spiritual good. This was represented by the ear of the man-
servant being bored through at the door or the door-post by
his master ; for a door denotes communication, a door-jpost,
conjunction, the ear, obedience, and boring it thvugh with an,
aid is representative of the state in which he would remain ;
thus the angels who are with a man wliile he is reading this
passage, perceive these things ; for the angels do not think of
a door, or a door-post, or of an ear, or of boring it, or even of a
man-sei-vant, but instead thereof of the communication and
conjunction we have mentioned ; for they are in the intelligence
of such things, because they are in light ; and nothing comes
before them except spiritual and celestial things, but not
natural and worldly things, such as those which are in the
sense of the letter of the Word, which is natural and worldly,
while its internal sense is spiritual and celestial ; the former is
for men, the latter for angels : consequently by means of the
Word there is a communication and conjunction of heaven

3 with man. In order that the arcana which are within this
ceremony with man-servants remaining with their master may
be further evident, it shall be told whence it is that a door and
a door-post signify communication and conjunction : angels and
spirits have dwellings which appear just like those in the
world (nos. 1116, 1626-1628, 1631, 4622); and what is an
arcanum, each and all things that appear in their dwell-
ings, are significative of spiritual things ; they flow forth also
from the spiritual things which are in heaven, and which
consequently are in their minds : the communications of
truth with good are presented there by doors, conjunctions by
posts, and other things by the chambers themselves, the courts,
bhe wioidoivs, and the various decorations. That this is so is

442

CHAPTER XXI. 6. [8989.

incredible to men at this day, especially those who are merely
natural, because such things are not objects of the bodily
senses; nevertheless that such things were seen by the
prophets, when their interiors were open into heaven, appears
from the Word : I have also perceived and seen them a
thousand times ; I have also frequently heard them say, that
the doors of their chambers were open when their thoughts
were communicated to me, and shut when they were not com-
municated ; hence it is that doors are mentioned in the Word, 4
where it treats of communication ; as in Isaiah : Go aicay. My
people ; enter into thij hed-cliamhers, and shut thy door after thee ;
hide thyself as for a little moment, until the anger 2^ttss away
(xxvi. 20) ; to shut the door after them until the anger imssaway,
denotes no communication with evils, which are the anger (nos.
3614, 5034, 5798, 6358, 6359, 6997, 8284, 8483). In Malachi :
Will he receive faces from you, said Jehovah Zebaoth t icho also
among you vjUI rather shut the doors, neither will ye kindle a
light upon Mine altar in vain (i. 9, 10) ; to shut the doors denotes
not to communicate with holy or Divine things. In Zechariah :
Open thy doors, 0 Lebanon, that the fire may devour thy cedars
(xi. 1); to open the doors denotes to give a passage or communi-
cation. In David : He commanded the ethers from above, he 5
ope7ied the doors of the heavens (Psalm Ixxviii. 23) ; to opeti the
doors of the heavens denotes to give a communication with the
truths and goods from the Lord in the heavens. Again : I have
chosen to stand at the door in the house of my God, rather than to
dwell in the tents of impiety (Psalm Ixxxiv. 10) ; to stand at the
door denotes to communicate abroad with good, which is the
house of God (no. 3720). Again : Lift up your heads, 0 ye gates ;
be ye lifted up, ye doors of the world, that the King of glory may
come in (Psalm xxiv. 7, 9) : the doors of the loorld being lifted up,
denotes the opening and elevation of hearts to the Lord, who
is the King of glory, and so granting communication, that
he may How in with the good of charity and the truth of
faith : the Lord is called the King of glory from the truth
which is from good. In Isaiah : Jehovah said to His anointed, 6
to Cyrus, whose right hand L have taken hold of, to suhdue the
nations before him, that J may loose the loins of kings, to open
before him the doors, and that the gates may not be shut ; I ivill
go before thee, and ivill make the crooked things straight, and will
give thee the treasures of the darkness, and the hidden riches of
lurking places, that thou may est know that I Jehovah, ivho have
ccdled thee by thy name, am the God of Lsrael (xlv. 1-3) ; here it
speaks of the Lord as to the Human, who in the representative
sense is Cyrus ; to open before him the doors is to give passage
to the Divine Himself, hence it is tliat even as to the Human
He is called God, here the God of Israel. In John: Behold, J 7
have set before thee an open door, which no one can shut ; for

443

8989.] EXODUS.

tliou hast a little ijower, and hast herpt My Word (Apoc. iii. 8) ;
to set an ope7i door denotes communication with heaven. Again :
After these things I saw, and behold a door ope7i in heaven ; I
heard, Come up hither, that I may shew thee what must come to
pass hereafter (Apoc. iv. 1) ; here a door plainly denotes com-
munication, because it treats of the revelation which he was
about to receive from heaven : hence also it is evident, that
communication is there represented by a door, as was said
above. Again : Behold, I stand at the door, and knock ; if any
one will hear My voice, and will open the door, I will come in to
him, and will sup ivith him, and he with Me (Apoc. iii. 20) ;
here also the door plainly denotes an entrance and communica-
tion with heaven, where the Lord is, and thus with the Lord.

8 In like manner in Matthew : The bridegroom came, and the
virgins went in to the marriage ; and the door was shut : at length
came the other virgins, saying, Lord, Lord, open to us ; but He
ansioering said, Verily I say unto you, L know you not (xxv.
10-12) ; what these words signify in the internal sense, see
nos. 4635-4638, namely, that the virgins denote those who are
within the Church ; to have oil in their lamps denotes the good
of charity in the truths of faith ; and not to have oil in their
lamps denotes to have the truths of faith and not the good of
charity in them ; to the latter the door is said to be shut,
because they do not communicate with heaven, that is, through
heaven w4th the Lord : communication with and by heaven is
effected by the good of charity and love, but not by the truths
which are called the truths of faith apart from good in them ;
the latter, therefore, are called foolish virgins, and the former

9 prudent virgins. In Luke : Many will seek to enter in, but will
not be able. JVlicn once the master of the house has risen and
has shut the door, then shall ye begin to stand without, and to
knock at the door, saying, Lord, Lord, open to us; but He will
ansiver and say unto you, L know you not luhence ye are. Then
shall ye begin to say. We have eaten and drunk in Thy presence,
and Thou hast taught in our streets: but He loill say unto you,
I know you not whence ye are ; depart from Me, all ye workers of
iniquity (xiii. 24-27) : here also, as above, a door plainly
denotes an entrance and communication ; that those to whom
the door is shut, and who knock at it, and are not let in, denote
those who are in the truths of faith from the Word, and not in
the good of charity, is signified by their eating and drinking in
the Lord's presence, and hearing Him teach in their streets,
and yet not living the life of faith ; for those who do not live

10 the life of faith are the workers of inicpiiity. In John : Verily,
verily, L say unto you, he that entereth not in by the door into the
sheep-fold, but climbeth up some other way, the same is a thief
and a robber ; but he that entereth in by the door is the shepherd
of the sheep. L am the door ; by Me if any one enter in, he shcdl
444

CHAPTEE XXI. G. [8990.

he saved (x. 1, 2, 9) ; to enter in hij the door denotes by the truth
which is of faith to the good of charity and love, thus to the
Lord, for the Lord is Good itself; He is also the truth which
introduces, thus likewise the door, for faith is from Him.
That a door signifies communication, appears like a metaphor- ii
ical way of speaking or comparison ; but in the Word there are
no metaphors or comparisons, but there are real correspondences ;
even the comparisons there are made by such things as corre-
spond, as may appear from what has been said concerning a
door, namely, that doors actually appear in heaven to the
angels and spirits, and their opening and shutting are according
to communications ; so also in other cases.

8990. And Ms master shall hare his ear through ■with an awl,
signifies a representative of obedience. This appears from the
signification of the ear, as denoting obedience (see nos. 2542,
3869, 4551, 4652-4660) ; and from the signification of lorinrj
through with an aivl, at the door or at the door-post, as denoting
to affix, in the present case, because obedience is treated of, denot-
ing to devote ; wherefore it follows, that he shall serve him for-
ever, that is, he shall obey ; hence it is evident that his master's
boring through his ear with an awl to a door or to a door-post
is a representative of obedience. From what goes before, it 2
may appear that those who are in truths alone and not in the
corresponding good, that is, who are in faith and not in charity,
are not free men, but servants ; for those who act from good or
charity are free, since they act from themselves ; because to act
from good or charity is to act from the heart, that is, from the
will, thus from what is a man's own, for that which is of a man's
will is his own, and that which is done from the will is said to
come forth from the heart ; but those who are only in the
truths of faith, and not in the good of charity, are respectively
servants, for they do not act from themselves, because they
have no good in themselves from which they may act, but out
of themselves, and they act as often as they remember it : those
who are of this character even to the end of their life, remain
after death in that state, and they can never be brought to act
from the affection of charity, thus from good, but only from
obedience. These in the Grand Man, which is Heaven, consti-
tute those things which serve the interiors, such as membranes
and skins (nos. 8977, 8980). From these considerations it may 3
appear how the case is with faith alone, thus with those who
from doctrine set faith in the first place and the good of charity
in the second, yea, in the last place ; those who actually, that
is, in life itself, so esteem faith, are the Hebrew servants in a
representative sense : from these considerations also it may be
concluded, how the case is with those who place the whole of
salvation in the truths of faith, and nothing in the good of
charity, that is, in act or in the life itself, — such cannot

445

8991.] EXODUS.

enter heaven, for good reigns there, and not truth without
good ; and truth is truth, and faith faith, only with those who

4 are in good. That the master's boring the ear through with an
awl is a representative of ohedience, is evident also from the
consideration, that to fix the ear to a door is to cause attention
to be had to those things which his master, who is in the
chamber, commands, thus it denotes to hear continually, conse-
quently to obey, in this case, in the spiritual sense, the things
which good wills and commands, for the master of the servant
represents spiritual good (see nos. 8981, 8986). As the ear
simifies the hearing which is of obedience, hence from an
origin out of the spiritual world, there has been an influx into
the human expression to j^l^uck the ear, denoting to cause a
person to be attentive and to remember ; in like manner of the
expression of hearing and hearkening to any one, as denoting to
obey ; for the interior sense of a great number of expressions
has originated from correspondences out of the spiritual world ;
in like manner as when mention is made of spiritual light and
the sight therefrom, to denote the things of faith ; as also of
spiritual fire and the life therefrom, as denoting the tilings of

5 love. Boring the ear through was to be performed by an awl,
because an awl, like a peg or a nail, signifies fastening or
joining, and in the spiritual sense dedication to anything ; but
the aivl was a servant's tool, therefore suitable to represent
dedication to perpetual obedience with the servant. Pegs or
nails signify fastening or joining, as appears from the passages
where they are named (as in Isa. xxii. 23 ; xxxiii. 20 ; xli. 7 ;
liv. 2; Jer. x. 4; Exod. xxvii. 19; xxxv. 18; Num. iii. 37;
iv. 32).

8991. And he shall serve him, forever, signifies to eternity.
This appears from the signification of serving, as denoting to
obey, for servants are those who obey, and masters those who
command : those who were represented by man-servants are
those who have done good from obedience, but not from the
affection of charity, as appears from what precedes ; and from
the signification of forever, as denoting to eternity ; forever in
the sense of the letter here signifies service with his master
unto the end of his life, but in the internal or spiritual sense it
signifies eternal, because the state after death. It is said to
eternity, because those who do good from the obedience of
faith and not from the affection of cliarity, wdio were repre-
sented by man-servants, in the other life can never be brought
to a state of good, that is, to act from good, for every one's life
remains with him after death : such as a man is when he dies,
such he continues, according to the common saying. Where the
tree falls there it lies ; not that he is such as he is about the
hour of death, but when he dies, such as he is, from the whole
course of his life ; those therefore who, during their life in the
446

CHAPTER XXI. 7. [8992, 8993.

world, had been accustomed to do good only from obedience,
and not from charity, remain such to eternity ; they are
perfected indeed as to obedience, but they never attain to
anything of charity.

8992. Verses 7-11. And when a man shall sell his daughter
for a maidservant, she shcdl not go out as the man-servants do.
If she he evil in the eyes of her master, so that he ivill not betroth
her, then let her he redeemed; to a strange 2^(^0'ple he shall not
have the power of selling her, hy his acting faithlessly to her.
And if he have betrothed her to his son, he shall do to her after
the judgment of daughters. If he shall take another to himself,
he shall not diminish her food, her raiment, and her marriage
portion. And if he shall not do these three things imto her, she
shall go out free ivithout silver.

And when a man shall sell his daughter for a maid-servant,
signifies the affection of truth from natural delight. She shall
not go out as the man-servants do, signifies a state unlike that of
truth without affection. If she be evil in the eyes of her master,
signifies if the affection of truth from natural delight does not
agree with spiritual truth. So that he will not betroth her,
signifies that it cannot be conjoined. Then let her be redeemed,
signifies alienation from those truths. To a strange jjeople he
shall not have the pouter of selling her, signifies not to those who
are not of the faith of the Church. By his acting perfidiously
to her, signifies what is contrary to the laws of Divine order.
And if he shall betroth her to his son, signifies if it agree with
any derived truth, so that it can be conjoined thereto. He
shall do to her after the judgment of daughters, signifies that it
shall be as the genuine affection of truth. If he shall take
another to himself, signifies conjunction with the affection of
truth from another stock. He shall not diminish her food, her
raiment, and her marriage portion, signifies the non-deprivation
of the interior life which hfood, or of the exterior life which
is raiment, thus the non-deprivation of conjunction, which is
the marriage portion. If he shall not do these three things to her,
signifies the deprivation of those things. She shall go out free
ivithout silver, signifies alienation from it without truth being
conjoined to it.

8993. Verse 7. And vjhen a man shall sell his daughter for a
maid-servant, signifies the affection of truth from natural
delight. This appears from the signification of the daughter of
a man (viri), as denoting the affection of truth, for a daughter
signifies affection (see nos. 2362, 3963), but a 772an (vir) truth
(no. 3134), as also an Israelite, who is here meant by a man
(nos. 5414, 5879, 5951, 7957, 8234) ; and from the signification
of a maid-servarit, as denoting external or natural affection
(see nos. 2567, 3835, 3849) ; hence the daughter of a man sold
for a maid-servant, signifies the affection of truth from the

447

8994] EXODUS.

2 delight of natural affection. By natural delight is meant the
delight flowing from self-love and the love of the world:
those who are in the affection of truth derived therefrom, are
those who learn the doctrinals of the Church, which are called
the truths of faith, for the sake either of gain or honours, and
not for the sake of life : such affections of truth, which do not
spring from spiritual good, but from natural delight, are
represented by the daughter of an Israelitish man sold to be
a maid-servant (cmcillam seu servam) ; for everything which
derives its origin from self-love or the love of the world, is
not free but servile (for the meaning of free and servile, see
nos. 892, 905, 1947, 2870-2893, 6205). How the case is with
the affections of truth arising from those loves, is described in

3 the internal sense in what now follows. It should be compre-
hended, that the genuine affection of truth consists in willing
and desiring to know the veriest truths of faith for the sake of
a good use as an end, and for the sake of life ; but the spurious
affection of truth consists in willing and desiring truths for the
sake of self, thus to acquire honours and pursue gain. Those
who are in the affection of truth from this origin, have no con-
cern whether the truths they know be genuine, provided they
be such as they can pass oft' for truths ; they, therefore, remain
merely in the confirmation of the doctrinals of the Church in
which they were born, whether these be true or not ; they are
also in darkness as to truths themselves, for worldly ends
which are gains, and corporeal ends which are honours, cause

4 total blindness. But those who are in the genuine affection of
truth, that is, who desire to know truths for the sake of a good
use, and for the sake of life, remain also in the doctrinals of
their Church until they are old enough to begin to think for
themselves ; they then search the Scriptures, and supplicate
the Lord for enlightenment, and when they are enlightened
they rejoice from the heart ; for they know that had they
been born where another doctrine of the Church, yea where
the greatest heresy, prevails, without searching the Scripture
from the genuine affection of truth, they would have remained in
that ; as for example, if they had been born Jews or Socinians.
Hence it is evident, who and M'hat those are who are in the
genuine affection of truth, and who and what those are who
are in the spurious aftection of truth ; those who are in the
genuine affection of truth, in the representative sense, are the
daughters of Israelitish men, but those who are in the spurious
affection of truth, in the representative sense, are maid-
servants from the daughters of Israel.

8994. She shall not go out as the man-servants do, signifies a

state unlike that of truth without affection. This appears from

the signification o? going out from servitude, as denoting a state

after combat or labour (see above, nos. 8980, 8984) ; and from

448

CHAPTER XXI. 7. [8994.

the signification of manservants, as denoting those who are in
truths and not in the corresponding good (see no. 8974), thus
those who are in truth without affection ; hence it is evident,
that she shall not go 02ct as the man-servants do, signifies a state
unlike that of truth without affection. How the case is, shall 2
be briefly stated : there are those who are in truth and not in
its affection, and those who are in affection ; the former were
represented by the man-servants from the sons, and the latter
by the maid-servants from the daughters of Israel ; the maid-
servants, however, did not represent those who are in the
genuine affection of truth, but those who are in the spurious (as
may be seen from what has been shewn just above, no. 8993) :
the distinction between those who are in truth without affec- 3
tion, who were represented by man-servants, and those who
are in the affection of truth, who were represented by maid-
servants, is like that between knowing truth and willing it ; to
know truth belongs solely to the intellectual part, but to will
truth to the voluntary part, the distinction therefore is like
that between knowledge and affection : those who are in
the knowledge of truth and good, and in the representa-
tive sense are man-servants or men {viri), are not affected
by truth and good, but only by the knowledge of them,
consequently they are delighted with truths for the sake of
knowledge ; but those wlio are in the affection of truth and
good, and in the representative sense are the maid- servants or
women, are not affected with knowledge, but with the truths
and goods themselves when they hear and perceive them with
others : such an affection is common among good women, but
the affection of the knowledges of truth is common among
men : hence it is that those who are in spiritual perception
love such women as are affected with truths, but do not love
such as are in knowledges ; for it is according to Divine order 4
that men be in knowledges, but women only in affections,
and thus that they should not love themselves from their know-
ledges, but should love the men, whence the conjugial [prin-
ciple] is derived : hence also the ancients said that women
should be silent in the Church : this being the case, knowledges
and cognitions are on that account represented by men, but
affections by women, here the affections of truth, which spring
from the delights of natural loves, by maid-servants ; and since
they are of quite a different nature from those who are affected
with knowledges, therefore the case with maid-servants entirely
differs from that with man-servants : this then is what is
signified by a maid-servant shall not go out as the manservants
do. But it should be known, that this is the case with those
who are of the Lord's sp)iritual kingdom, but it is other-
wise with those who are of the celestial kingdom ; in this
the husbands are in affection, and the wives in the know-
VOL. X. 2 F 449

8995.] EXODUS.

ledges of good and truth, and hence comes their conjugial
[principle].

8995. Verse 8. If she he evil in the eyes of her master,
signifies if the affection of truth from natural delight does not
agree with spiritual truth. This appears from the signification
of a maidservant, of whom it is said that she is evil, as denot-
ing affection from natural delight (see nos. 8993, 8994) ; and
from the signification of heing evil, when it is said of that
affection in respect to spiritual truth, as denoting not to agree
together (of which we shall speak presently) ; from the signi-
fication of in the eyes, as denoting in the perception (see nos.
2829, 3529, 4083, 4339) ; and from the signification of a master,

2 as denoting spiritual truth (see no. 8981). It shall be stated
how the case is with these : A maidservant denotes the affec-
tion of truth from the delights of se]f-love or the love of the
world (as was said above, nos. 8993, 8994) ; and this affection
can be joined with spiritual truth, as may appear from the
consideration, that the affection of spiritual truth is internal,
or in the interior man ; but the affection of truth from natural
delight is in the external man ; the internal affection, which is
of the spiritual man, is continually joined with the external
affection, which is of the natural man, but still so that the
internal affection of truth shall rule, and the external affection
serve ; for it is according to Divine order that the spiritual
man should rule over the natural (nos. 8961, 8967); and when
the spiritual man rules, the man looks upwards, which is repre-
sented by having the head in heaven ; but when the natural
man rules, he looks downwards, which is represented by having

3 the head in hell. In order that this may be evident in greater
light, it shall be explained further : most men, by the truths
Mdiich they learn, and the goods which they do, think also of the
gain or honour thence accruing to their country ; but if these
things are regarded as an end, then the natural man rules and
the spiritual serves ; if, on the other hand, they are not re-
garded as an end, but only as means conducive to an end, then
the spiritual man rules and the natural serves, in all respects
according to what was said (nos. 7819, 7820); for when gain
or honour is regarded as the means to an end, and not as the
end, in such case it is not the gain or honour that is regarded,
but the end, which is use; as, for instance, he that desires and
procures for himself riches for the sake of a use which he
loves above all things, is not in this case delighted with the
riches for their own sake, but for the sake of the uses ; the
uses themselves also constitute the spiritual life with men, and
riches serve only for means (see nos. 6933-6938). Hence it
may be seen what the quality of the natural man must be, in
order that he may be conjoined with the spiritual, he must
regard gains and honours, thus riches and dignities, only as

450

CHAPTER XXI. 8. [8995.

means, and not as an end ; for that which a man regards as an
end, constitutes his veriest life, for he loves it above all things,
and that which is loved is regarded as an end. He that does 4
not know that the end regarded, or, what is the same, the love,
constitutes the spiritual life of man, consequently that the man
is where his love is, in heaven if it be heavenly, and in hell if
it be infernal, cannot comprehend how this is : he may believe
that the delight of the natural loves, which are self-love and
the love of the world, cannot agree with spiritual truth and
good ; for he does not know that a man, in the course of re-
generation, is to be entirely inverted, and that, when he is so,
he has his head in heaven, which had previously been in hell ;
he has his head in hell when he regards the delights of self-
love or the love of the world as an end, but he has it in heaven
when those delights serve as means to an end; for the end,
which is the love, is the only living thing in a man ; the means
conducive to the end are of themselves not alive, but receive
their life from the end ; hence means from the ultimate end
are called middle ends, which, in the proportion that they
regard the ultimate end, which is the principal, are alive :
hence, when a man is regenerated, consequently when he
reo^ards love to his neighbour and to the Lord as an end, he
in this case regards the love of himself and the world only
as means ; a man is of this character, while he looks to the
Lord, accounts himself, and also the world, as nothing, and
if he does regard himself as anything, it is in order that he
may serve the Lord ; but the contrary had been previously the
case with him, for when he looked to himself, he accounted the
Lord as nothing, and if as anything, it was only in order that he
might have gain and honour therefrom. From these considera- 5
tions it may appear what manner of arcanum lies concealed in
these statutes concerning maid-servants of the daughters of
Israel, — that although they were servants, still, if they were
good, they were betrothed to the master who bought them, or
to his son ; but if they were not pleasing, they were not
betrothed, but were either redeemed or sold, according to what
is contained in these verses : to betroth maid-servants, or to
have them for concubines, was also permitted in the representa-
tive Church, especially the Jewish and Israelitish, for the
reason, that the wife represented the affection of spiritual
truth, but the maid-servant the affection of natural truth ;
thus the former represented the internal of the Church with
man, and the latter the external : this was represented by
Hagar who was betrothed to Abraham, also by the two maid-
servants that were betrothed to Jacob. From these considera- 6
tions it is now evident, that, in the internal representative
sense, by a maid-servant's not being betrothed, if she be not
pleasing, is meant that if the affection from natural delight,

451

8996-8998.] EXODUS.

which is the maid-servant, does not agree with the spiritual
affection, which disagreement is caused principally by its
desiring to rule, and that it is of such a disposition and heart
that it cannot be bent to love the Lord. Further, the agree-
ment or disagreement of the affection from natural delight with
spiritual affection, is according to the quality of each ; but to
describe them specifically, would be too tedious. A maid-
servant is also an affirmative means, which serves for the
conjunction of the external and internal man (see nos. 3913,
3917, 3931).

8996. So that he will not betroth her, signifies that it cannot
be conjoined. This appears from the signification of bein(/
betrothed, as denoting to be conjoined; for those who are be-
trothed are conjoined. In the internal sense, being betrothed
properly signifies the agreement of minds [cinirai sen mcntes],
which precedes the conjunction of marriage ; and as in the
spiritual world agreement conjoins, and disagreement disjoins,
therefore bcmg betrothed here signifies to be conjoined.

8997. -Let her be redeemed, signifies alienation from those
truths. This appears from the signification of being redeemed
by him who sold her, or by another, thus of being sold by her
master, as denoting alienation from that spiritual truth : to be
sold denotes alienation (see nos. 4098, 4752, 4758, 5886), and a
master denotes spiritual truth (nos. 8981, 8995).

8998. To a strange people he shall not have the power of selling
her, signifies not to those who are not of the faith of the Church,
as appears from the signification of a strange 'people, as denoting
those who are out of the Church, thus who are not of the faith
of the Church (see nos. 2049, 2115, 7996); and from the signi-
fication of selling, as denoting to alienate (see just above, no.
8997). The case herein is this : those who were born within
the Church, and from infancy have imbibed the principles of
truth of the Church, ought not to enter into marriages with
those who are out of the Church, and have thus imbibed such
things as are not of the Church ; the reason is, that there is no
conjunction between them in the spiritual world, for every one
there is consociated according to good and the truth from it ;
and since there is no conjunction between such in the spiritual
world, neither ought there to be any on earth ; for marriages
regarded in themselves are conjunctions of minds {animi et
mentes), the spiritual life of which is from the truths and goods
of faith and charity ; on this account marriages on earth,
between those who are of different religions, are in heaven
accounted as heinous ; and more so between those who are of the
Church with those who are out of the Church : this also was
the reason why the Jewish and Israelitish nation was forbidden
to contract matrimony with the Gentiles (Deut. vii. 3, 4), and
why it was altogether heinous to commit whoredom with them

452

CHAPTER XXI. 8, 9. [8999-9001.

(Num. XXV. 1-9). This is evinced still more plainly from the 2
origin of conjugial love, which is from the marriage of good and
truth (nos. 27:^7-2759) ; when conjugial love descends thence,
it constitutes heaven itself in man ; this is destroyed when two
married partners are of dissimilar hearts from dissimilar faiths.
Hence now it is, that a maid-servant of the daughters of
Israel, that is, of those who are of the Church, was not to be
sold to a strange people, that is, to those who are out of the
Church, for these would in such case betroth her, that is,
would be conjoined to her, and would thus profane the things
of the Church, wherefore it is said, that this is to act
faithlessly.

8999. By his acting faithlessly to her, signifies what is con-
trary to the laws of Divine order. This appears from the
signification of acting faithlessly, as denoting contrary to Truth
Divine, or what is the same thing, contrary to the laws of
Divine order. This is signified by acting faithlessly, as is
evident from what was adduced just above (no. 8998). The laws
of Divine order are truths in heaven, for Divine order is from
the Divine Truth which proceeds from the Lord (nos. 8700,
8988). To act faithlessly is a customary form of speaking in
the Word, signifying in the internal sense to act contrary to
truth and good in heaven, or what is the same, contrary to
Divine order (as Isa. xxi. 2 ; xxxiii. 1 ; xlviii. 8 ; Jer. iii. 20 ;
v. 2 ; xii. 1, 6 ; Hos. v. 7 ; vi. 7 ; Mai. ii. 10, 11, 14, 15 ; Psalm
Ixxviii. 57; cxix. 158).

9000. Verse 9. And if he shall betroth her to his son, signifies
if it agree with derived truth so that it can be conjoined
thereto. This appears from the signification of a son, as denot-
ing truth (see nos. 489, 491, 533, 1147, 2623, 2803, 2813, 3373,
3704, 4257), here derived truth, because the master, who is the
father, signifies the principal truth from which the rest are
derived (no. 8981); and from the signification of betrothing, as
denoting to be conjoined (see above, no. 8996).

9001. He shall do to her after the judgment of daughters,
signifies that it shall be as the genuine affection of truth.
This appears from the signification of according to the judgment,
as denoting by similar right ; for judgment signifies external
truth or right, such as prevails in a civil state where there is a
representative Church (no. 8972) ; and from the signification
of a daughter, as denoting the affection of truth (see nos. 2362,
3024, 3963), in this case the genuine affection of truth, for a
maid-servant signifies the affection of truth from natural
delight (no. 8993), thus not genuine, until she be betrothed
either to her master or to his son ; but when she is betrothed,
that is, conjoined to spiritual truth, which is signified by the
master and the son, in this case it becomes as genuine, for then
the natural is subordinate to spiritual truth, and when it is

453

9002.] EXODUS.

subordinate, it is no longer at its own disposal, bvit at the dis-
posal of the spiritual truth, under which it is subordinate ;
hence what is natural becomes as spiritual, because it acts as
spiritual, because it acts in unity with it ; the spiritual life of
truth also is transferred in this case into the Natural, and
vivifies it : but betrothal or conjunction with a maid-servant
differs from conjunction with a daughter in this, that the latter
conjunction is effected in the interior man, but the former in
the external.

9002. Verse 10. If he shall take another to himself, signifies
conjunction with the affection of truth from another stock.
This appears from the signification oi taking or betrothing another,
as denoting to be conjoined (as no. 8996); for the wedlock, which
is here meant in the spiritual sense by betrothal, denotes the
conjunction of the life of one with that of another : according
to Divine order, there is a conjunction of the life from the
truths of faith with the life from the good of charity ; hence
comes all spiritual conjunction, from which, as from its origin,
natural conjunction exists. To take another signifies conjunction
with the affection of truth from another stock ; for the maid-
servant, before treated of, denotes the affection of truth from
natural delight (no. 8993); hence another denotes the affection
2 of truth from another stock. What affection from another
stock is, may be known from the consideration, that every
affection of love is very comprehensive, so comprehensive indeed
as to exceed all human understanding. The human under-
standing does not go so far even as to know the genera of its
varieties, still less the species of those genera, and still less the
particulars, and the singulars of the particulars ; for whatever is
in man, especially what is of the affection or love, is of infinite
variety. This may plainly appear from the consideration, that
the affection of good and truth, which is of love to the Lord and
of love towards the neighbour, constitutes the whole heaven,
and that still all who are in the heavens, where there are
myriads, differ from each other as to good, and would differ if
they were even multiplied into innumerable myriads of myriads;
for there cannot be in the universe one thing which is quite
like another, and which subsists distinctly ; it must be varied,
that is, different from another, in order that it may be anything
by itself (see nos. 684, 690, 3241, 3744-3746, 39S6, 4005, 4149,
5598, 7236, 7833, 7836, 8003). From these considerations it
may in some measure be known what is meant by an affection
from another stock, namely, an affection which differs from
another, but which may still be conjoined to the same spiritual
truth. Such affections, which are represented by maid-servants
betrothed to one man, are of one genus, but a difference occurs
in kind, what is called a specific difference. These things
might be illustrated by various examples, but a general notion
454

CHAPTEE XXI. 10. [9003.

may be derived from M'hat has lieeii already said. In order to 3
represent the conjunctions and subordinations of such affections
under one spiritual truth, the Israelitish and Jewish nation
was permitted to have many concubines, as Abraham (Gen.
XXV. 6), also David, Solomon, and others ; for whatever was
permitted to that nation was for the sake of representation, so
that by means of externals they might represent the internals
of the Church (no. 3246) ; but when the internals of the Church
were opened by the Lord, then the representations of internal
things by means of external ceased, because then internals
were what the man of the Church was to imbibe, and by which
he was to worship the Lord, and these are the things of faith
and love ; wheretbre they were no longer permitted then to
have a plurality of wives, or to take concubines with their
wives (see nos. 865, 2727-2759, 3246, 4837).

9003. He shall not diminish her- food, her raiment, and Iter
marriage-2)ortion, signifies the non-deprivation of the interior
life which is food, or of the exterior life which is raiment, thus
the non-deprivation of conjunction which is the marriage-
portion. This appears from the signification of food, as denoting
the support of the interior life; for food, or meat and drink, in
the spiritual sense, denotes the knowledges of good and truth,
meat the knowledges of good (no. 5147), and elrink the know-
ledges of truth (nos. 31G8, 3772), wherefore /oo^^ denotes the
things which nourish a man's spiritual life (nos. 5293, 5576,
5579, 5915, 8562) ; from the signification of clothing or raiment,
as denoting the support of the exterior life, for clothing or a
garment, in the spiritual sense, denotes the lower scientifics,
which are those that spiritually support a man's external life
(nos. 5248, 6918); from the signification oithe marriage-portion,
as denoting conjunction ; and from the signification of not
diminishing, as denoting not to deprive of. The case herein is 2
this; the natural affection which is conjoined to sjiiritual truth,
and which is signified by a maidservant betrotlied to a son,
continually requires that its life be supported from the spiritual
truth with which it is conjoined ; for affection without support
iVom that source perishes : a man's affection, like the man
himself, unless it be supported by food, dies. A man also as
to his interiors, is nothing but affection, a good man is the
affection of good and the truth therefrom, but a wicked man
the affection of evil and the falsity therefrom : this appears
especially from man when he becomes a spirit : the spliere of
life, which then proceeds from him, being either of the affection
of good or of the affection of evil ; his nourishment or support
then is not from natural meat or drink, but from spiritual,
which is falsity from evil to an evil spirit, and truth from good
to a good spirit; the nourishments of human minds, while they
live in the body in the world, are of no other sort ; and hence

455

9004-9006.] EXODUS.

it is that all things which relate to food, as bread, flesh, wine,
water, and many other things, in the spiritual sense in the
Word, signify snch things as relate to spiritual nourishment.
, Hence it is also evident what the Lord's words in Matthew
mean : A man doth not live hy bread alone, hut hy every ivord
which comet h forth from the mouth of God (iv. 4) ; also what
His words in Luke mean : Ye shall eat and drink at My table
in My kingdom (xxii. 30) ; and in Matthew : / say unto you, J
will not drink henceforth of this fruit of the vine, until that day
when I shall drink it new with you in My Fathers kingdom'
(xxvi. 29) ; these words he spoke after the institution of the
Holy Supper, in which the bread and uune denote the things
of love and faith, and so also do the flesh and blood. Hence it
may clearly be known what is meant by the Lord's flesh and
blood in John (vi. 49-58), and by these words in that chapter,
My flesh is meat indeed, and My blood is drink indeed (ver. 55).
Flesh in the Word denotes the good of love (see nos. 3813,
7850) ; and blood denotes the good of faith (nos. 4735, 6978,
7317, 7326. 7846, 7850, 7877) : in like manner bread and wine
(nos. 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 4735,
4976, 5915, 6118, 6377).

9004. Verse 11. If he shall not do these three things to her,
signifies the deprivation of those things, as appears without
explanation.

9005. She shall go out free without silver, signifies alienation
thence without the truth conjoined thereto. This appears
from the signification of going out, in this case from service
and connection, as denoting the neglect of her master-man,
thus alienation ; and from the signification oifrcc without silver,
as denoting without the truth conjoined thereto, silver denoting
truth (see nos. 1551, 2954, 5658, 6112, 6914, 6917, 8932).
From what was shewn just above (no. 9003), it appears that
the natural affection which is conjoined to spiritual truth, and
which is signified by a maid-servant betrothed to a son, cannot
at all subsist without support from what is spiritual ; wherefore
if it is not supported, the conjunction is dissolved, consequently
it is alienated. This is done without the truth thence conjoined
to it, because in such case it is associated with another, which
cannot happen with the life from truth from another source.
Such is the signification of the above words, because such is the
case with consociations in the spiritual world.

9006. Verses 12-15. He that siiiiteth a man, and lie die,
dying he shall die. And he that hath not lain in wait, and God
shall cause it to come to his hand, I will appoi7it thee a place
vjhithcr he may flee. And when a man shall act pmrposely
against his companion to slay him by deceit, thou shall take him
from Mine altar to die. And he that smiteth his father and his
mother, dying he shall die.

456

CHAPTEIi XXI. 12. [9007, 9008.

He that smitdh a man, and he die, signifies the ImrtiiuT of the
truth of faith, and the loss of spiritual life therefrom. Suing he
>>haU die, signifies condemnation. And he that hath not lain in
■^'^ai^, signifies when it was not of foresight from the will
And God shall cause it to eome to his hand, signifies appearin*--
as chance. / will ajypoint thee a j^lace lohither he may il^e
signifies a state of blamelessness, and thus of exemption from'
punishment. And when a man shall act purposely against his
companion, signifies previous thought from a depraved will
lo slay hini hj deceit, signifies malice thence and cunning to
deprive a neighbour of eternal life. Thou shall take him from
Mi7ie altar to die, signifies condemnation although he flies to
the worship of the Lord, and entreats for forgiveness, and
promises repentance. A7id he that smiteth his father and his
mother, sigmiies the blaspheming of the Lord and His kino-dom
-tyyi7ig he shall die, signifies condemnation. °

9007. Verse 12. m that smiteth a man, and he die, signifies
the hurting of the truth of faith, and the loss of spiritual life
therefrom. This appears from the signification of smiting, as
denoting to hurt by falsity (see nos. 7136. 7146) ; from the si-
nihcation of a man as denoting the truth of faith (of which we
shall speak presently); and from the signification of dning, as
de^otlng the loss of spiritual life (see nos. 5407, 6119 7494)-
tor m the internal sense no other life is meant, but in the
external sense natural life. Spiritual life perishes by the
hurting of the truth of faith, because good united to truth
constitutes that life, wherefore when the truth is taken away
the good ceases, and thereby spiritual life. A man (vir)
denotes the truth of faith, because in heaven no attention is
paid either to a person, or to anything personal, but to things
abstracted from person (nos. 4380, 8343, 8985) ; hence th?y
have no perception of any man, where he is mentioned in the
Word for a man is a person ; but instead of him the faculty
by virtue of which he is a man, namely, his intellectual faculty :
and then they have a perception of the truth of faith, which
appertains to that faculty, and not only enlightens it, but also
torrns It. As in heaven by a man (luV) is perceived the intel-
lectual part of man, so by a man (homo) is perceived his
voluntary part, because a man (homo) is a man from the will
out a man (wr) from the understanding; and as the will is the'
man (ho7no) himself, therefore the good of love is a man (homo)
tor this pertains to the will, and perfects and forms it. A man
(vir) denotes the intellectual part, and thence the truth of

AQ90 fe.T- ^^^' ^^~^' ''^^' 1^0^' 2517, 3134, 3309, 3459,
J:bZo, 7716); and a man (homo) denotes the good of love
(see nos. 768, 4287, 7523, 8547, 8988).

9008 Bijing he shall die, signifies condemnation. This
appears from the signification of dt/ing he shall die, as denoting

457

9009.] EXODUS.

condemnation (see uos. 5407, 6119, 7494). Death denotes
condemnation, because with those who are condemned the
truths of faith and the goods of love have been destroyed, and
they are what constitute the veriest life of man, since they are
from the Lord, who is the only source of life ; when they have
been destroyed, in their stead there succeed falsities and evils,
which, because they are opposite to the truths and goods of
life, therefore relate to death, but to spiritual death, which is
condemnation, hell, and everlasting woe. Those who are in
evils and falsities, or who are in hell, nevertheless live, because
they were born men, and thence have the faculty of receiving
life from the Lord, which they so far receive, that they are able
to think, reason, and speak, and thereby exhibit the evil with
them that it may appear as good, and the falsity as truth, and
thus play the part of semblances of life.

9009. Verse 13. And he that hath not lain in wait, signifies
when it was not of foresight from the will. This appears from
the signification of lying in ivait, as denoting to act from
consideration, thus from foresight, for the evil which the lier
in wait is about to do, he foresees in his mind ; and as he does
it from foresight, therefore he does it also from the will, for it
proceeds thence. There are evils which proceed from the will
of man, but not from foresight, and tliere are others which
proceed from the will and from foresight : those which proceed
from the will and from foresight, are much worse than those
which are not foreseen ; for the man sees that they are evils,
and therefore may desist from them, but he will not, and
thereby confirms them in himself, and confirmed evils infect
the nature, so that afterwards they can scarcely be extirpated ;
for he then invites spirits from hell, who afterwards depart
; reluctantly. The evils which proceed from one part of the
mind, and not at the same time from the other — as those which
come from the intellectual part, and not at the same time from
the voluntary — are not rooted in and appropriated to the man ;
that alone is rooted in and appropriated to him, which passes
from the intellectual part into the voluntary part, or what is
the same, from the thought which is of the understanding, into
the affection which is of the will, and thence into act ; the
things which enter into the will are those which are said to
; enter into the heart. But the evils which proceed only from
the will, tlius not from previous thought, are such as the man
is inclined to hereditarily, or from some former action thence ;
these are not imputed to him, unless he has confirmed them in
his intellectual part (nos. 966, 2308, 8800) ; but when they are
so confirmed, they are then inscribed in him, and become his own,
and are imputed to him ; but those evils can only be confirmed
in a man's intellectual part, in his adult age, when he begins
to think and be wise from himself, for before this he had faith
458

CHAPTEK XXL 13. [9010, 9011.

not in himself, but in his masters and parents. Hence it is
evident that not lying in wait signifies when it was not of fore-
sight from the will.

9010. And God cause it to come to his hand, signifies appearing
as chance. This appears from the idea concerning chance among
the ancients, which was that it happened from God, and conse-
quently they expressed chance by saying, that God caused it to
come to the hand ; for those of the Ancient Churches knew
that the Lord's Providence was in each and all things, and
that accidents, that is, things which appeared as of chance,
were of Providence ; therefore the simple, wlio could not
distinguish between what was done from permission and what
from good pleasure, attributed to the Lord both the good and the
evil, — the good because they knew that all good was from Hira,
and the evil by reason of the appearance ; for when a man
commits evils, thereby turning himself from the Lord, it
appears as if the Lord turned Himself away, for the Lord then
appears behind and not before him. Hence, if any one smote
another by chance, thus without premeditation, it was said
that God caused it to come to his hand. Tliat the Lord's
Providence is in each and all things, see nos. 1919, 4329, 5122
at the end, 5155, 5195, 5894 at^ the end, G058, 6481-6487,
6489, 6491, 7004, 7007, 8478, 8717. That accidents or chances
are of Providence, see nos. 5508, 6493, 6494. That evil is attri-
buted to the Lord, whereas it is from man, see nos. 2447, 5798,
6071, 6832, 6991, 6997, 7533, 7877, 7926, 8197, 8227, 8228,
8282, 8284, 8483, 8632.

9011. I will appoint thee a place whither lie shall Jlec, signifies
a state of blamelessness and exemption from punishment.
This appears from tlie signification of a place, as denoting
a state (see nos. 2625, 2837, 3356, 3387, 3404, 4321, 4882,
5605, 7381); and from the signification of an asi/lum, or of a
place whither he should flee, who unexpectedly or accidentally
should kill any one, as denoting a state of blamelessness and
thus of exemption from punishment ; for those who had
smitten any one by chance, that is, unintentionally, thus with-
out premeditation, or an evil affection of the will, were
not of themselves blamable ; therefore when they got to a
place of asylum, they were exempt from punishment. Such
persons represented those who unintentionally injure any one
as to the truths and goods of faith, and consequently extinguish
his spiritual life, for they are in a blameless state and exempt
from punishment : this is the case with those who have entire
faith in their religion, although it is false, and who reason
from it against the truth and good of faith, and thereby
persuade others, as is sometimes the case with heretics who are
conscientious and thence zealous. Such were represented as
those who were to fly to asvbims, as appeared in Moses : Ye

459

9011.] EXODUS.

shall choose convenient cities, which may he cities of refuge for
you, that the man-slayer may flee thither, who hath smitten a
soul hy mistake ; that if siiddenly without enmity he have thrust
him, or have cast 2ipon him any instrument whatever without
purpose, or hy any stone ivherehy he might die, whilst he doth not
see him, so that lie cause it to fcdl upon him, and he die ; when
yet he was not an enemy to him, nor sought his harm (Num. xxxv.
11, 22, 23). And again : This is the word of the man-slayer who
shall flee thither that he may live, ivhen he hath smitten his
companion umuittingly, ivhen he did not hate him yesterday and
the day before ; 'when he hath come with his companion into a
forest to cut wood, and vjhile his hand ivas striking icith the axe
to cut the wood, the iron was shaken off from the handle, and fell
upon his companion, that he died: he shall fly to one of these

3 cities, that he may live (Deut. xix. 4, 5). These passages
describe the state of blamelessness and exemption from punish-
ment of him who has injured any one by the falsities of faith
which he believed to be true, or by scientifics from the fallacies
of the senses, and has thereby injured his internal or spiritual
life. To the intent that this might be signified, the mistake
or chance is described by any kind of instrument, and by a
stone which he caused to fall upon his companion that he died,
and likewise by an axe or iron falling from its handle, while
they were both cutting wood in the forest. It is described by
such things, because an instrument signifies a scientific, a stone
the truth of faith, and in the opposite sense falsity, in like
manner the iron of an axe, and cutting wood, signifies disputa-

4 tion concerning good from one's religion. Every one may see
that man-slaughter committed by mistake would not have been
described, without a mysterious reason, by the iron of an axe
falling from its handle in a forest, for such an accident rarely
happens, scarcely once in several years ; but the reason why
that accident is so described is on account of the internal sense,
in which there is described the injury of the soul by any one
through falsities of faith, which from his religion he had
believed to be true; for whoever causes injury by falsities
which he believes to be true, does not do it intentionally, or
from his better conscience, because he does it from his religious
faith, and consec^uently from zeal. That these things might be
signified in the internal sense, they are described by those who
slay their companions by accident, as was said, by a stone, by
cutting wood in a forest, and by the iron of an axe falling then
from the handle upon a companion ; for a stone denotes the
truth of faith in the natural man, and in the opposite sense
falsity (see nos. 643, 1298, 3720, 6426, 8609, 8941) ; in like
manner iron (nos. 425, 426) ; the iron of an axe falling from
its handle, denotes truth separate from good, for wood denotes
good (nos. 643, 2812, 3720, 8354); cutting wood denotes to

460

CHAPTEE XXI. 13. [901 1.

place merit in works (nos. 1110, 4943, 8740); but to cut ivood
in a forest denotes to discuss those and like subjects, and also
to bring them into debate, for a forest denotes a matter of
religion. Such things are signified by cutting ivood in a forest 5
with axes, in Jeremiah : The hired vien of Egypt shall go with
strength, and. shall come with axes, as critters of wood ; they shall
cut down her forest, saith Jehovah (xlvi. 22, 23) ; here to cut
wood in a forest, denotes to act from a false religious tenet, and
to destroy the things which belong to the Church; for the
Church is called a forest, a garden, and a paradise ; a forest
from knowledge, a garden from intelligence, and a paradise
from wisdom (no. 3220), for trees denote the perceptions of
good and truth, also the knowledges thereof (nos. 103, 2163,
2722, 2972, 4552, 7690, 7692) ; and since a forest denotes the 6
Church as to knowledge, thus as to externals, it also denotes
a religious tenet. The Church as to knowledge, or as to
externals, is signified by a forest, in David : The field shall be
joyftcl, and all that is in it ; then shall cdl the trees of the forest
sing (Psalm xcvi. 12). In the same : Behold, we heard of Rim
in E'phrata ; we found Him in the fields of the forest (Psalm
cxxxii. 6) ; speaking of the Lord. In Isaiah : ' The light of
Israel shall he for a fire, and his Holy One for a flame; it
shall kindle the glory of his forest, and his Carmel ; it shall
consume from the soid eve^i to the flesh: tvhence the rest of the
trees of the forest shall he a number that a child may describe
them : he shall cut down the thichcts of the forest with iron, and
Lebanon shall fall by a magnificent one (x. 17-19, 34); a forest
denotes the Church as to the knowledges of truth; Carmel
denotes the Church as to the knowledge of good, in like
manner Lebanon and Hermon ; the trees of the forest denote
knowledges, as above ; tobe « nu7nber tliat a child may describe,
denotes few; the thiclrts of the forest denote scientifics (no.
2831). In the same prophet : Thou hast said. By the midti- 7
tudcs of my chariots I ivill ascend the height of the 7nountains,
the sides of Lebanon, where I will cut down the height of its
cedars, the choice of its fir trees : after that I will come to the
height of his border, the forest of his Carmel (xxxvii. 24). In
Jeremiah : / will visit upon you according to the fruit of your
works, and I will hiiidlc a fire in his forest (xxi. 14). In
Ezekiel : Prophesy against the forest of the south field, and say
to the forest of the south, Belwld, I toill kindle a fire in thee, and
it shall devour every tree (xx. 46, 47). In Micah : Feed thy
'people with thy rod, the flock of thine inheritance, dwelling alone,
a forest in the midst of Carmel (vii. 14). Who does not see
that in these passages a forest does not mean a forest, nor
Lebanon and Carmel, the forests so named ; but that they
mean something relating to the Church, which has been
heretofore concealed, because the internal sense has been

461

9012, 9013.] EXODUS.

concealed ? And it is remarkable, that especially in so learned
a part of the world as Europe, where the Word exists,
containing an internal sense even in its minutest particulars,
there is no knowledge at all of that sense ; nevertheless this
knowledge existed among the ancients in Chakhea, Assyria,
Egypt, and Arabia, and thence in Greece, in whose books,
emblems, and hieroglyphics, such things are still to be met
with. Such knowledge has perished, because there is no faith
in anything spiritual.

9012. Verse 14. But ivhcn a man shall act purposely against
his companion, signifies previous thought from a depraved will.
This appears from the signification of acting purposely, as
denoting from previous thought; for whoever purposes to
himself evil, does it from previous thought ; and as it is evil
and he does it, it is from the will, for to do evil is originally
from that source ; but the falsity, by which the evil is affirmed,
defended, and thereby promoted, is of the thought, thus it
comes from a depraved or inverted intellectual part. A man
is guilty when he does evil from both the intellectual and the
voluntary parts (see above, no. 9009).

9013. To slay him hy deceit, signifies malice thence to deprive
a neighbour of eternal life. This appears from the signification
of slaying, as denoting to take away faith and charity from a
neighbour, and thereby to deprive him of spiritual, that is,
eternal life (see nos. 6767, 8902) ; and from the signification of
deceit, as denoting malice from the will with previous thought
or premeditation, thus purposely. Evils are done from enmity,
hatred, or revenge, and either with or without deceit; but
evils with deceit are the worst, because deceit is like a poison
which infects and destroys with infernal venom ; for it
penetrates the whole mind, even to its interiors : the reason
of this is, because whoever is deceitful, meditates evil, and
thereby nourishes and delights his understanding, and thus
destroys everything human therein, that is, everything which
has life from the good of faith and charity. Those who in the
world have ensnared a neighbour by deceit as to worldly and
earthly things, in the other life ensnare him by deceit as to
spiritual and celestial things ; and as they do this in secret,
they are committed to hells behind the back, at a depth accord-
ing to the malignity and mischievousness of the deceit, thus
they are separated from those who are in front : the latter are
called spirits, the former genii (see nos. 5035, 5977, 8593, 8622,
8625). Genii are not admitted to men as spirits are, because
the former flow into the affections of the will, by acting against
the good of love and charity so secretly, as not to be perceived,
and in that way they destroy the truth of faith. In their own
hells they render themselves invisible to their companions ; for
those who have acted secretlv in the world, can render them-

462

CHAPTER XXI. 14. [9013.

selves invisible iu the other life ; but when they do appear,
they appear to each other like men ; yet when looked at by the
angels, they appear like serpents, for they have the nature of
serpents, and what proceeds from them is like poison, and
indeed is spiritual poison ; j^oison therefore in the Word 3
signifies deceit, and poisonous serpents, as asps, cocJcatrices, and
vipers, signify the deceitful ; as in David : I71 heart ye work
'perversity : their poison is like the poison of a serpent, like that
of the deaf asp (Psalm Iviii. 2, 4). Again : Tliey think evils in
their heart ; they sharpen their tongue like a serpent ; the poison
of an asp is under their lips (Psalm cxl. 2, 3). In Isaiah : They
lay the eggs of an asp, and weave the wehs of a spider ; he that
eateth of their eggs dieth (lix. 5). In Job : ITe shall suek the
poison of asjjs ; the tongue of a vipjcr shall slay him (xx. 16). In
Moses : Tlieir wine is the poison of dragons, and the eruel gall of
asps (Dent, xxxii. 33). In Matthew : Wo imto you, Scribes
and Pharisees, hypoerites : 0 ye serpents, ye offspring of vipers,
how shall ye eseape the judgment of Gehennah ? (xxiii. 29, 33).
Deceit is called hypocrisy, wdien there is piety in the mouth 4
and impiety in the heart ; or when there is charity in the mouth,
but hatred in the heart ; or when there is innocence in the
face and gesture, but cruelty in the soul and breast ; conse-
quently deceive by means of innocence, charity, and piety, those
who are serpents and vipers, in the internal sense, because, as
was said above, when viewed by the angels, in the light of
heaven, they appear like serpents and vipers, who conceal evils
under truths, that is, who deceitfully bend truths to evil acts,
for they hide poison as it were under their teeth, and thereby
kill. But those who are in the faith of truth and the life of 5
good from the Lord, cannot be hurt by their poisons, for they
are in light from the Lord, in which the deceitful appear like
serpents, and their deceits like poisons. That the Lord keeps
them in safety is meant by His words to the disciples : Be-
hold, I give you power to tread upon serpents and scorpions
(Luke X. 19). In Mark : These signs shall follow them that
helieve ; they shall take up serpients, and if they drink any deadly
thing it shall not hurt them (xvi. 18). And in Isaiah : The sucking
child shall play upon tlie hole of the viper (xi. 8). Those who are 6
interiorly affected with spiritual deceit, that is, hypocrisy, are
meant by those who speak against the Holy Spirit, and who have
no forgiveness, in Matthew : / say unto you, Every sin and hlas-
2Jhemy shall be forgiven tmto men ; but the blasphemy of the Spirit
shall not be forgiven unto men. Yea, if any one shall say a ivord
against the Son of man, it shcdl be forgiven him; but ivhosoever
shall say a word against the Holy Spirit, it shall not be forgiven
him, either in this age or in that which is to come. Either make
the tree good and its fruit good, or make the tree corrupt and its
fruit corrupt. 0 off'spring of vijicrs, how can ye speak good, when

463

9014.] EXODUS.

ye are evil t (xii. 31-33). To say a word against the Holy Spirit,
denotes to speak well and to think ill, also to do well and to will
ill, respecting those things which relate to the Lord, His king-
dom and Church, also those which relate to the Word ; for thus
falsity lies concealed in the truths which they speak, and evil in
the goods which they do, which is hidden poison, whence they

7 are called an offspring of vipers. In the other life the wicked
are allowed to speak what is evil and false, but not Mdiat is
good and true, since all are compelled there to speak from the
heart, and not to divide the mind : those who do otherwise, are
separated from the rest, and are shut up in hells from which
they can never escape : persons of this description are meant
by those who speak a word against the Holy Spirit, as appears
from the Lord's words above : Either make the tree good and the
fruit good, or make the tree corrupt and the fruit corrupt : hoio
can ye speak good, when ye are evil ? The Holy Spirit is the
Divine Truth proceeding from the Lord, thus the Holy Divine
itself, which is thereby interiorly blasphemed and profaned.

8 Such persons will not be forgiven, because hypocrisy or deceit
about Holy Divine things infects a man's interiors, and, as was
said above, destroys all his spiritual life, so that at length there
is no soundness in any part of him ; for the forgiveness of sins
is the separation of evil from good, and the rejection of evil to
the sides (no. 8393), which cannot happen to him in whom all
good is destroyed ; therefore it is said. It shall not he forgiven
him, either in this age or in that tvhich is to come. Such also
are meant by the man who, not being clothed with a wedding-
garment, was bound hand and foot, and cast into outer dark-

9 ness (Matt. xxii. 11-13; see no. 2132). Deceit in the Word
denotes hypocrisy, as appears from the following passages ; in
Jeremiah : Beicare ye every man of his companion, and trust not
on any hrother ; for every brother supplanteth ; they make a mock
every man with his companion, and do not speak the truth : they
have taught their tongue to speak a lie : thy hahitation is in the
midst of deceit ; hy reason of deceit they have refused to knovj
Me, saith Jehovah (Ix. 4-6). In David: Thou shall destroy
them that speak a lie ; Jehovah abominates a man of bloods and
of deceit (Psalm v. 6). Again : Blessed is the man to whom
Jehovah doth not impute iniquity, and in whose spirit there is no
deceit (Psalm xxxii. 2). And again : Deliver my soid from a
lying lip, from a deceitful tongue (Psalm cxx. 2 ; in like manner
Psalm lii. 4 ; cix. 2).

9014. Thou shall take him from Mine altar to die, signifies
condemnation although he flee to the worship of the Lord, and
entreat for forgiveness and promises repentance. This appears
from the signification of the altar of Jehovah, as denoting a
principal representative of the worship of the Lord (see nos.
921, 2777, 2811, 4541, 8935, 8940); and because it was a
464

CHAPTER XXI. 14. [9014.

representative of worship, therefore fleeing to an altar denotes
flying to the Lord, and entreating for forgiveness, and also
promising repentance, for one follows the other ; and from the
signification of dyinrj, as denoting condemnation (see nos. 5407,
6119, 9008). How the case is, may appear from what was 2
shewn in the previous paragraph (no. 9013), namely, that deceit
in spiritual things, that is hypocrisy, cannot be forgiven;
the reason is, because deceit is like poison, which penetrates
even to the interiors, and kills everything of faith and charity,
and destroys the " remains," which are the truths and goods of
faith and charity stored up by the Lord in a man's interiors ;
and when these are destroyed nothing of spiritual life any lono-er
survives (concerning "remains," see nos. 468, 530, 560-563
660, 661, 798, 1050, 1738, 1906, 2284, 5135, 5342, 5344, 5897^
5898, 6156, 7560, 7563.) When therefore such persons entreat
the Lord for forgiveness, and promise repentance, which are
signified hjjleeing to an altar, they entreat and promise nothing
entirely from the heart, but only from the mouth, and there^
fore they are not heard ; for the Lord looks at the heart, and
not at the expressions separated from the heart ; hence they
have no forgiveness, because they are incapable of repentance.
It is commonly believed in the Church, that the forgiveness of 3
sins consists in the wiping and washing them away like filth
by water, and that after forgiveness the man comes forth clean
and pure ; such an opinion prevails especially with those who
ascribe the whole of salvation to faith alone : but it should be
known, that the case is quite otherwise with the forgiveness
of sins ; the Lord forgives every one's sins, for He is Mercy
itself, nevertheless they are not on that account forgiven,
unless the man perform sincere repentance, and desist from'
evils, and afterwards live a life of faith and charity, and this,
even to the end of his life ; when this is effected, he receives
from the Lord spiritual life, which is called the new life : and
when from this life he looks at the evils of his former life, and
holds them in aversion and horror, then first they are forgiven,
for then the man is kept in truths and goods by the Lord, and
is withheld from evils : hence it is evident what is meant by
the forgiveness of sins, and that it cannot take place in an hour,
or a year. This is known in the Church, for it is said to those
who come to the Holy Supper that their sins are forgiven, if they
begin a new life by abstaining from evils, and dreading them.
From these considerations it is now evident that hypocrites, who 4
have been ensnared in evils by means of deceit as to the interiors,
cannot perform the work of repentance ; for the very " remains "
of good and truth with them are consumed and destroyed, and
with them everything of spiritual life ; and since they cannot
perform the work of repentance, their sins cannot be forfriven.
This is signified by the law, that those who slay a neighbour
VOL. X. 2g 465

9015-9018.] EXODUS.

5 by deceit, were to be taken from the altar to die. Their condem-
nation is described by the prophetic words of David concerning
Joab, when he had shiin Abner by deceit : There shall not he
cut off from the house of Joab one that svffereth a flux, and he that
is Icjjrous, and that supporteth himself with a staff, and thatfalleth
hy the sivord, and that wantcth bread (2 Sam. iii. 29) ; suffering a
flux signifies the profanation of the good of love ; being lejyrous,
the profanation of the trnth of faith (no. 6963) ; siqjporting
himself with a staff, or being lame, signifies those with whom
all good has been destroyed (nos. 4302, 4314) ; falling hy the
sword, those who continually die by means of falsities (nos. 4499,
6353,7102, 8294); wanting bread, those who are deprived of
all spiritual life, for bread denotes the support of spiritual
life by good (nos. 6118, 8410) : as such were signified by
Joab, therefore by the command of Solomon, Joab was slain
at the altar whither he fled (1 Kings ii. 28-32).

9015. Verse 15. And he that smiteth his father and his mother,
signifies the blaspheming of the Lord and His kingdom. This
appears from the signification of smiting, as denoting to hurt
by falsities (see nos. 7136, 7146, 9007), but when it is said of
the Lord and His kingdom, it denotes to blaspheme ; and from
the signification of a father, as denoting the Lord, and of a
mother, as denoting His kingdom, see no. 8897, where the
fourth commandment of the decalogue was explained, and it
was shewn that in the internal sense to honour father and
mother means to love the Lord and His kingdom, and conse-
quently, in the respective sense, to love good and truth ; so also
to smite father and mother, in the respective sense, denotes
to blaspheme the good and truth of the Church.

9016. Dying he shall die, signifies condemnation. This
appears from the signification of dying, as denoting condemna-
tion (see above, no. 9008).

9017. Verses 16, 17. And he that stealeth a man and selleth
Mm, and he be found in his hand, dying he shcdl die. And he
that curseth his father and Ms mother, dying he shall die.

And he that stealeth a man and selleth him, signifies the
application of the truth of faith to evil, and alienation. And
he he found in his hand, signifies the continued acknowledg-
ment thereof. Dying he shall die, signifies condemnation.
And he that curseth his father and his mother, signifies all
manner of denial of the Lord and His kingdom by those of the
Church, and thereby the profanation of the good and truth of
the Church. Dying he shall die, signifies condemnation,

9018. Verse 16. And he that stecdeth a man and selleth him,
signifies the application of the truth of faith to evil, and
alienation. This appears from the signification of stealing a
man, as denoting the application of the truth of faith to evil ;
a man (vir), here a man of the sons of Israel, denotes the

466

CHAPTER XXI. 16, 17. [9019-9021.

truth of faith (see nos. 5414, 5879, 5951, 7957, 9007), and
stealing denotes its application to evil (see no. 5135); and
from the signification of selling, as denoting alienation (see
nos. 4098, 4752, 4758, 5880).

9019. And he he found in his hand, signifies the continued
acknowledgment of the truth of faith. This appears from
the signification of being found in his hand, when it is said of
the truth of faith, as denoting acknowledgment, for when it
is acknowledged from a certain faith, it is found with him ;
in his hand, denotes with him.

9020. Dying he shall die, signifies condemnation (see above,
no. 9008). Those are condemned who apply the truths of
faith to evils, and thus alienate them from themselves, be-
cause they had before acknowledged them : for when the
truth of faith, which has once been acknowledged, is afterwards
applied to evil, it becomes mixed with the falsity from evil,
whence comes profanation ; that it denotes profanation, may
be seen from the passages quoted below (no. 9021). That this
may be better understood, it shall be illustrated by an example :
those who desire to dispense at their own will those things
which are the Lord's, especially those of the heavenly life in
man, to the intent that they may dominate over all, and may
gain the world — such persons, when tliey draw confirmations
from the Lord's words, are thieves in the spiritual sense, for
they steal truths from the Word, and apply them to evils ; the
things to which they apply them are evil, because they have
for their end dominion and gain, and not the salvation of
souls. If these persons, before they regarded dominion and
gain as ends, acknowledged the truths from the Word, which
they apply to evils, they then profane them, for they thus
mix falsities from evils with trutlis : such cannot in anywise
escape condemnation, for they thereby deprive themselves of
all spiritual life : that this is the case is evident from the con-
sideration that, when, being left to themselves, they think and
commune with themselves, they have no faith in truths, and
do not believe either in the Lord, or heaven, or hell ; neverthe-
less they have these things upon their lips more than other
people, since their ardent desire of obtaining dominion and
gain excites them to these things as means to their end.
This is especially the case in Christian gentilism, where the
images of saints are exposed to adoration, before which they
also kneel and prostrate themselves, in order that they may
deceive and persuade by deceit.

9021. Verse 17. And he that curscth his father' and his
mother, signifies all manner of denial of the Lord and His
kingdom by those of the Church, and thereby the profanation
of the good and truth of the Church. This appears from the
signification of cursing, as denoting aversion and disjunction

467

9022, 9023.] EXODUS.

(see nos. 245, 379, 1423, 3530, 3584, 5071), hence also all
manner of denial ; for whoever averts and disjoins himself
from the Lord, in his heart denies Him : and from the signifi-
cation of a father and a mother, as denoting the Lord and His
kingdom, and, in the respective sense, the good and truth which
are from the Lord (see nos. 8897, 9015). It denotes by those
who are within the Church, because the precepts, judgments,
and statutes, which the Lord promulgated from Mount Sinai,
were specifically for the sons of Israel, among whom the
representative of a Church was at that time established, and
who therefore signified the Church (see nos. 6426, 6637, 6862,
6868, 7035, 7062, 7198, 7201, 7215, 7223, 7957, 82.34, 8805);
therefore also cursing father and mother signifies profanation,
for those within the Church who in any manner deny the
Lord, and the things of His kingdom and Church, profane
them; those who are within the Church can profane holy
things, but not those who are without it (see nos. 1008, 1010,
1059, 2051, 3398, 3399, 3898, 4289, 4601, 6348, 6959, 6963,
6971, 8882) : hence it is that a denial of the Lord is not pro-
fanation with those who are out of the Church, such as the
Gentiles, Mahometans, and Jews.

9022. Dying he shall die, signifies condemnation (as above,
nos. 9008, 9016, 9020). How the particular things cohere in
the internal sense, is evident from what has been said and
shewn ; for the internal sense treats in a series of the denial,
blaspheming, and profanation of truth and good from the Lord,
but in the external sense no such series appears, for in it
various things are treated of, as of those who smite a man so
that he dies, of those who slay a companion by deceit, of those
who smite father and mother, of those who steal a man and
sell him, also of those who curse father and mother. Such is
the Word in its particulars, so that in the internal sense things
follow in order and as in a chain, although in the external
sense, that is, the sense of the letter, they are scattered and in
many cases divided.

9023. Verses 18-21. And when men shall dispute, and a
man smite his companion with a stone or with his fist, and he
doth not die, and lieth doivn in a bed ; if he arise and walk
abroad upon his crutch, he that smote him shall he guiltless ; so
Tnuch as his loss of time he shall pay, and curing he shall cure
him. And when a man shall smite his man-servant or his maid-
servant with a staff, and he die under his hand, he shall surely
he avenged. Nevertheless if he shall continue a day or two, he
shall not he avenged, hecause he is his silver.

And when men shall dispute, signifies contention among

themselves concerning truths. A^id a man smite his comp)anion

with a stone or with his fist, signifies the weakening of one from

some scientific or general truth. And he doth not die, signifies

468

CHAPTER XXI. 18. [9024.

and it is not extinguished. And lieth down in a bed, signifies
what is separate in the Natural. If he arise and lualk abroad
upon his crutch, signifies the strength of life in him. He that
smote him shall be guiltless, signifies that he is not guilty of
evil. So much as his loss of time he shall paTj, signifies indem-
nification. And curing he shall cure him, signifies restoration.
And lolien a man shall smite his man-servant or his maid-servant
ivith a staff, signifies if any one within the Church ill-treat
scientific truth or the aftection thereof from his. own power.
A7id he die render his hand, signifies so that it be extinguished
under his view. He shall surely be avenged, signifies the
punishment of death. Nevertheless if he shall continue a day or
two, signifies the state of life remaining even to the full. He
shall not be avenged, signifies the non-punishment of death.
Because he is his silver, signifies what is acquired from the
'proprimii.

9024. Verse 18. And ivhcn men shall disjmte, signifies con-
tention among themselves concerning truths. This appears
from the signification of disputing, as denoting to contend (of
which we shall speak presently); and from the signification
of men (viri), as denoting the intelligent and those who are in
truths, and, in the abstract sense, intellectual things and
truths (see nos. 3134, 9007); hence the disputation of men
signifies contention about truths among those who are of the
Church, and in the abstract sense about the truths in them ;
for to dispute in the spiritual sense is to contend about such
things as relate to the Church, consequently such as relate to
faith ; this is the meaning of disputing in the Word, which is
spiritual, and treats of spiritual things, that is, of those relating
to the Lord, and to His kingdom in heaven and His kingdom
on earth, that is, the Church. That in the Word to dispute
signifies contention about truths, and in general for truths
against falsities, as also defence and deliverance from falsities,
is evident from the following passages ; in Jeremiah : A tumult z
is come even to the end of the earth, for Jehovah hath a suit
against the nations ; He will enter into judgment with all fiesh ;
He will deliver the wicked to the sword. Behold, evil shall go
forth from nation to nation, and a great storm, shall be stirred up
from the sides of the earth (xxv. 31, 32) ; this is a prophetic
description of the perverted state of the Church; a tumult
denotes contention for falsities against truths, and for evils
against goods; the earth denotes the Church; the suit of
Jehovah against the nations denotes the contention of the Lord
for truths against falsities, and for goods against evils, thus
also defence ; the nations denote falsities and evils ; the sword
denotes falsity combating and conquering; a great storm
denotes falsity having dominion ; the sides of the earth denote
where falsities from evil burst forth. In the same prophet : 3

469

9025.] EXODUS.

Jelwvah ivill idead their suit, that He may give rest to the earth
(1. 34) ; here to plead a suit denotes to defend truths against
falsities, and to deliver ; the earth denotes the Church, which
has rest when it is in good and the truths therefrom. Again :
Thou, 0 Lord, hast pleaded the suits of my soul. Thou hast
delivered my life (Lam. iii. 58) ; to plead the suits of the soul
denotes to defend and deliver from falsities. In David : Plead
my suit, and redeem one; vivify me according to Thy ovord
(Psalm cxix. 154) ; here to p)lead a suit denotes also to deliver
from falsities. In Micah : Plead with the mountains, and let
the hills hear thy voice (vi. 1) ; to j^l^ad ivith the mountains
denotes to contend and defend against those that are puffed
up, and also against the evils of self-love ; the hills lohieh are
to hear his voice are the humble and those who are in charity.
In Isaiah: / vnll not dispute to eternity, and I vnll not he
wrathful for ever (Ivii. 16), to dispute denoting to contend
against falsities. In Hosea : Jehovah hath a suit unth Judali
(xii. 2), where the sense is the same ; not to mention other
passages.

9025. And a man smite his comjMnion with a stone or vjith
his fist, signifies the weakening of one from some scientific or
general truth. This appears from the signification of smiting,
as denoting to hurt (see nos. 7136, 7146, 9007), in this case to
weaken, because it is concerning truths from scientifics ; from
the signification of a stone as denoting truth (see nos. 643,
1298, 3720, 3769, 3771, 3773, 3789, 3798, 6426, 8941) : it
denotes truth in the ultimate of order, that is, in the Natural,
thus scientific truth (no. 8609) ; and from the signification of
a fist, as denoting general truth ; for the hand signifies the
power of truth (nos. 3091, 4931, 7188, 7189), consequently the
fist signifies full power from general truth ; that truth is
called general which is received and prevails everywhere ;
hence to smite with the fist denotes with full force and power,
in the spiritual sense, by truths which are from good, and in
the opposite sense, by falsities which are from evil ; in the
latter sense it is applied in Isaiah : Behold, ye fast for suit and
contention, to smite with the fist of ivickedness (Iviii. 4) ; where
to smite with the fist of wickedness denotes from full force by
2 means of falsities from evil. What is meant by weakening any
truth of the Church by a scientific or general truth shall be
explained. Scientific truths mean truths which are from the
literal sense of the Word ; general truths from that source are
such as are received by people in general, and hence are in
common use ; such truths are very numerous, and prevail
with much force ; but the literal sense of the Word is for the
simple, who are initiated into the exterior truths of faith, and
who do not comprehend interior things, for the literal sense is
according to the appearance before the sensual man, thus
470

CHAPTER XXI. 18. [9026.

according to the apprehension; hence, in that sense things
frequently appear dissimilar and as it were contradictory to
each other, as for example, that the Lord leads into temptation,
and at other times that He does not ; that the Lord repents,
and at other times that He does not ; that the Lord acts from
anger and wrath, and at other times from pure clemency and
mercy ; that souls are judged immediately after death, and at
other times that they are reserved to the Last Judgment ; and
so forth. Such things being from the literal sense of the Word,
are called scientific truths, and differ from the truths of faith
which are of the doctrine of the Church, for the latter arise
from the former by explanation ; for when they are explained,
the man of the Church is taught that such a manner of ex-
pression is used in the Word for the sake of apprehension and
according to appearance ; hence also it is, that the doctrines
of the Church in very many cases withdraw from the literal
sense of the Word : it should be known that the true doctrine
of the Church is what is here called the internal sense, which
contains such truths as the angels have in heaven. Among 3
priests and the men of the Church, there are those who teach
and learn the truths of the Church from the literal sense of
the Word, and there are those who teach and learn them from
doctrine out of the Word, which is called the doctrine of the
faith of the Church : the latter differ greatly from the former
in perception, but they cannot be distinguished by people in
general, since they both speak from the Word nearly in like
manner : but the former, who teach and learn only the literal
sense of the Word, without the doctrine of the Church to
guide them, comprehend only those things which relate to the
natural or external man, whereas those who teach and learn
from true doctrine out of the Word, understand also the things
which relate to the spiritual or internal man ; the reason of
this is, because the Word in the external or literal sense is
natural, but in the internal sense it is spiritual; the former
sense in the Word is called a cloud, and the latter, glory in
the cloud (nos. 5922, 6343 at the end, (3752, 8106, 8781).
Prom these considerations it may now appear what is meant 4
by contention among themselves concerning truths, and by
the weakening of one from any scientific or general truth ; a
scientific and general truth, as was said, is a truth from the
literal sense of the Word, which, as it is dissimilar and as it
were contradictory to itself in respect to appearance, must
sometimes weaken the spiritual truths which relate to the
doctrine of the Church, as is the case when doubt arises in
the thought from passages in the Word which oppose each
other: the internal sense here treats of this state respecting
the truths of faith with man.

9026. And he doth not die, signifies and it is not extin-

471

9027, 9028.] EXODUS.

guished. This appears from the signitication of dying, as
denoting to cease to be such (see nos. 494, 6587, 6593), conse-
quently to be extinguished, in this case not to be extinguished.
As the internal sense here treats of the agreement of the truths
of faith with those of the literal sense of the Word, and as
those of the literal sense of the Word cannot be extinguished,
since they are truths in the ultimate of order, therefore the
subject here treated of is not concerning the smiting of a man
by which he dies, but only concerning the smiting of a man by
Mdiich he does not die ; for the things which are of the literal
sense of the Word may indeed be weakened, but cannot be
extinguished ; and also after they have been weakened, they
may be separated and then restored by explanation : these
things are signified by what was ordained concerning a man
smitten by a companion, and rising and walking upon his
crutch. Whoever examines the interiors of the Word may see,
that for some mysterious reason, which does not come within
the understanding unless it be enlightened by the light of
heaven, it was ordained by the Lord, that the smiter should be
guiltless, in case the person smitten rose from his bed and
walked abroad on his crutch : and especially that it was
ordained by the Lord, that he that smiteth his man-servant,
and he doth not die within a day or two, should not be
avenged, because he is his silver, when yet it is the privation
of the life of a man, for he is a man {homo), although a servant ;
but the mysterious reason why it was so ordained by the Lord,
is evident only by means of the internal sense, which treats of
the truths of the Church from the Word, with which truths
the case is similar, when by a man (yir) disputing with and
smiting his companion, and also by a man {vir) smiting his
man-servant and his maid-servant, are meant such things as in
the spiritual sense correspond, which are now being explained.
With the Israelitish nation there was instituted a representa-
tive Church, that is, a Church in which internals, which relate
to heaven and the Church, might be represented by externals ;
therefore such things also were ordained and commanded as
are of no force in the way of laws, since the internals of the
Church were opened and revealed by the Lord ; for since that
time men are to live the internal life, which is that of faith
and charity, and that external life, in which internals consti-
tute the life.

9027. And lieth down in a hed, signifies what is separate in
the Natural. This appears from the signification of lyincf down,
as denoting to be separated ; and from the signification of a
hed, as denoting the Natural (see nos. 6188, 6226, 6463) ; how
this is, will be evident from what follows.

9028. Verse 19. i/' he arise and walk abroad upon his crutch,
signifies the strength of life in him. This appears from the

472

CHAPTEE XXI. 19. [9029-9031.

signification of arisin;/, as implying some degree of elevation,
in this case of spiritual truth to agreement with scientific
truth : from the signification of walking, as denoting to live
(see nos. 519, 1794, 8417, 8420); from the significafion of a
crutch, as denoting strength, for a stajf signifies the power of
truth, thus strength (nos. 4876, 4936, 6947, 7011, 7026), in like
manner a crutch, but in refereuce to such as are not in good
health. In this sense it is also said in David : They lorcvcnUd
one in the day of my ruin; hut Jehovah was my stay [or crutch],
and brought me forth into a hroad place (Psalm xviii. 18, 19);
the day of ruin denotes a weak state as to the faith of truth ;
Jehovah being a stay denotes power in such case; to bring forth
into a hroad place denotes into the truths of faith. That this
is the meaning of bringing forth into a broad place, may be
seen in no. 4482. So also in Isaiah : The Lord Jehovah Zebaoth
removeth from Jerusalem and from Judah the staff and the
crutch, every staff of bread and every staff' of water (iii. 1); to
o'cmovc the staff and the crutch, denotes the power and- strength
of life from truth and good ; the staff' of bread denoting power
from good ; the staff' of wetter, power from truth. A crutch in
the original tongue is a word implying to lean upon and be
supported, which in the spiritual world is effected by truth and
good.

9029. He that smote him shall he guiltless, signifies that he is
not guilty of evil. This appears from the signification of being
guiltless, as denoting not to be guilty of evil ; for it treats of
those who from any spiritual truth, which is the truth of the
doctrine of the faith of the Church from the Word, look at any
scientific truth, which is truth from the sense of the letter of
the Word, and because there appears to be no agreement, there-
fore spiritual truth is weakened, and for some time separated,
but is not denied or exterminated ; such persons are said not
to be guilty of evil ; and from the signification of smiting, as
denoting to weaken (as above, no. 9025).

9030. So much as his loss of time he shcdl pay, signifies in-
demnification. This appears from the signification of loss of
time, as here denoting the indemnification, in this instance, of
spiritual truth, which was weakened by scientific truth. That
truth is called spiritual truth which together with good con-
stitutes the life of the internal man, but that truth is scientific
truth wliich constitutes the life of the external man; the
latter truth is from the literal sense of the Word, but the
former from its internal sense, so also from the genuine doc-
trine of the faith of the Church, for this doctrine is the doctrine
of the internal sense.

9031. And curing he shall cure him, signifies restoration by
means of interpretation ; for the things in the literal sense of
the Word, if they are viewed interiorly, all agree together.

473

9031.] EXODUS.

This may be illustrated by what is said in the Word concern-
ing the sun's rising and setting, whereas it neither rises nor
sets, although such an appearance is presented to the in-
habitants of the earth, because the earth turns round ever}'
day on its axis ; this natural truth lies within the former,
which is according to the appearance of the external sight : if
it had been expressed in the Word contrary to that appearance,
the common people would not have apprehended it, and what
they do not apprehend, they do not believe. The case is
similar with respect to the Sun of heaven, which is the Lord,
which is also said to rise, but in the heart during man's
regeneration, and also when he is in the good of love and faith ;
and it is said to set, when he is in evil and in the falsity from
it ; nevertheless the Lord is continually in the east, whence
also He is called the East, and never in the west, neither does
He turn Himself from man, but man from Him : hence comes
the appearance that the Lord turns away His face and also
■causes evil ; wherefore also it is so said in the Word : this
likewise is a truth, but an apparent truth, thus not inconsistent
with the former. From these considerations it may now
appear that curing, in the internal sense, means the restoration
of spiritual truth, which is effected by a right interpretation of

2 scientific truth or of the literal sense of tbe Word. The case
is similar with respect to every truth of the literal sense, for
when viewed in the natural light which pertains to the sensual
man, such truth appears as it is stated in the Word, the literal
sense being natural, and adapted for the sensual man; but
when the same is presented in the light of heaven, it then
appears according to the internal sense, this sense being spiritual,
and adapted for the heavenly man. As the things which are
of natural light vanish in the light of heaven, natural light
being like a shade or cloud, and heavenly light like glory and
brightness when the cloud is removed : therefore also the
literal sense of the Word is called a cloud, and the internal
sense glory (see Preface to Genesis xviii. ; and nos. 4391, 5922,

3 6343, 8106, 8443, 8781). Curing, in the spiritual sense, signi-
fies to restore, because disease and sickness signify want of
health of the internal man, which takes place when he is sick
as to his spiritual life, thus when he turns aside from the
truth to falsity, and from good to evil ; when this is the case,
his spiritual life sickens, and when he turns himself quite away
from truth and good, then it dies, but its death is called
spiritual death, which is condemnation. As this is the case
with the life of the internal man, therefore such things as
relate to diseases and death in the natural world are spoken in
the Word of the diseases of spiritual life and of its death ; so
also the curing or healing of diseases ; As in Isaiah : Jehovah
smiteth Egypt, smiting and curing it, whereby it turncth itself

474

CHAPTER XXI. 19. [9032.

to Jehovah ; a7id He shall he intreatecl for them, and shall cure
them (xix. 22). In the same prophet : But He v:as thrust
through for our transgressions, He %vas bruised for our iniquities ;
the chastisement of our peace ivas upon Him, and hy His vjound
ive are cured (liii. 5) ; speaking of the Lord. In Jeremiah : .
Return, yc perverse sons; I v:ill cure your hacJcslidings (iii. 22).
In the same prophet : Behold, I will bring upon him a cure
and remedy, and I ivill cure them,, and I will reveal unto them,
an abundance of peace, and truth (xxxiii. 6). Again : Go up to
Gilead, and take balsam, 0 virgin daughter of Egypt ; in vain
hast thou used many medicines ; there is no cure for thee (xlvi.
11). And in Ezekiel: Near the river there came up upon its
hank, on this side and- on that, a tree for food, ivhose leaf falleth
not, and its fruit is not consumed ; it is rchorn in its months,
because its vxttcrs come forth from the sanctuary ; hence its fruit
is for food, and its leaf for medicines (xlvii. 12) ; the fruit which
is for food denotes the good of love and chaiity, which is for
the nourishment of spiritual life; the leaf which is for medicines
denotes the truths of faith which are for the recovery and
restoration of that life, fruit denoting the good of love and
charity (see nos. 3146, 7690), and a leaf the truth of faith
(no. 885). As diseases and sicknesses, also cures and medicines,
in the Word are not spoken of natural life, but of a life which
is different from it, therefore it is evident to any reflecting
person, that a man has another life, which is that of his internal
man. Those who entertain gross ideas concerning the life of
man, believe that he has no other but that of the body, wliich
is the life of the external or natural man ; they wonder what
the life of the internal man is, yea, what the internal man
himself is : if they are told that that life is the life of faith
and charity, and that the internal man is his spirit which lives
after death, and which is essentially the man himself, they
wonder still more : and such of them as live only to the body
and not to the soul, thus who are only' natural men, apprehend
nothing that is said relating to the life of faith and charity,
and to the internal man, their thought being merely from
natural, and not from spiritual light ; wherefore also after
death they remain gross as to thought, and live in the shade of
death, that is, in falsities from evil ; and are altogether darkened
and blinded in respect to the light of heaven.

9032. These two verses treat of spiritual truth, which is
the truth of the doctrine of faith from the Word, weakened
by scientific truth, which is that of the literal sense of the
Word ; but as it is commonly believed that the truth of the
doctrine of the faith of the Church is one and the same with the
truth of the literal sense of the Word, it is permitted to illus-
trate the subject by example. The genuine truth of the doctrine
of the Church is, that charity towards the neighbour and love

475

9033.] EXODUS.

to the Lord constitute the Church with man, and that those
loves are insinuated from the Lord by means of faith, that is,
by the truths of faith from the Word, consequently that faith
alone does not [constitute the Church] : whoever is in that
truth, and consults the Word, finds it everywhere confirmed ;
but where he meets with expressions concerning faith, and no
mention made at the same time of love, he hesitates, and begins
to doubt concerning the truth of the doctrine of his faith ;
hence that truth so long as it is weakened, is also sepa-
rated from tlie other truths respecting which he has no doubt.

2 Let the Lord's words in Mark concerning faith serve for an
illustration : He that shall helieve and he baptized, will he saved ;
hut he that shall not helieve, will he condemned (xvi. 16). As the
subject here treated of is faith and not at the same time love,
the mind may remain in doubt as to the truth of its doctrine,
that heavenly love insinuated by the truths of faith constitutes
the Church ; but when this scientific truth, that is, the truth
of the literal sense of the Word, is viewed interiorly, it is
evident that it still agrees with the truth of doctrine ; for, in
the internal sense, being baptized signifies to be regenerated
(nos. 4255, 5120), and to be regenerated is to be led into the
good of love and charity through the truths of faith (nos. 8548-
8553, 8635-8640, 8742-8747) ; hence it appears that the truth
of the literal sense of the Word agrees with the truth of
doctrine, if it be only understood what is signified by being
baptized : and the reason why it is said that he that shall not
helieve, ivill he condemned, is, because he cannot be baptized,
that is, regenerated, thus cannot be introduced into the Church,
still less can he become a Church ; for baptism is a symbol of
regeneration, and so of introduction into the Church, that is,

3 into good by means of truths from the Word. From these
considerations it is now evident how the things are to be under-
stood, which in the internal sense are signified by a man
smiting his companion with a stone or his fist, a7id he doth not
die, h'lit lieth doivn in a bed ; if he arise and ivalk on his crutch,
he shall he guiltless, hut he shall fay for his loss of time, and
shall cure him. The internal sense of this is, if the truth of the
doctrine of the faith of the Church be weakened by scientific
truth from the literal sense of the Word, and yet is not
extinguished, that it shall be indemnified and restored, which
is effected by means of a right interpretation.

9033. The two preceding verses treated of the weakening of
spiritual truth, that is, of the truth of the doctrine of the faith
of the Church ; but the two verses which now follow, treat of
the weakening of scientific truth which is that of the literal
sense of the Word, by spiritual truth which is of the doctrine
of the faith of the Church : this indeed appears similar to the
former, but still it is not so, consequently here also an example
476

CHAPTER XXI. 19, 20. [9034.

shall be given for its elucidation : It is a spiritual truth, or a
genuine truth of the doctrine of the faith of the Church, that
the Lord punishes no one, because He is Mercy itself, therefore
whatever He does, He does from mercy, and in no case from
anger and revenge ; and yet the Lord says in Matthew : Fear
ye not those who can kill the body ; but rather fear Him who can
destroy both body and soul in Gehenna (x. 28) : in this passao-e
it is said that God is to be feared, because He can destroy body
and soul in Gehenna, whereas He destroys no one : nevertheless
it is a truth, wherefore it is not to be destroyed, that is, denied,
for if it be denied, faith in the Word perishes, and if that
perish no man can spiritually live, for man has spiritual life
by means of faith from the Word. The case herein is this : it
is a law of Divine order, that good should have in itself its
reward, thus heaven; hence it is that evil has in itself its
punishment, thus hell ; the former law is from the Lord, for He
wills good to all ; but the latter is not so, for the Lord wills
evil to no one ; nevertheless such is the effect, not from the
Lord, but from the man that is in evil, consequently from the
evil : this, however, is attributed to the Lord in the sense of the
letter of the Word, because it appears so ; therefore, because it
is an apparent truth, it ought not to be denied, that is, destroyed,
for thereby the faith of the simple in favour of the Word
would be destroyed (see nos. 2447, 6073, 6992, 6997, 7533
7632, 7643, 7679, 7710, 7877. 7926, 8197, 8227, 8228 8282'
8483, 8631, 8632, 9009).

9034. Verse 20. And lohen a man shall smite his man-servant
or his maid-servant with a staff, signifies if any one within the
Church ill-treat scientific truth or the affection thereof from his
own power. This appears from the signification of smiting, as
denoting to ill-treat, for smiting is said of any kind of hurt; from
the signification of a man (vir), in this case a man of the sons
of Israel, as denoting one who is of the Church, and hence in
spiritual truth, which is the truth of the doctrine of the faith of
the Church from the Word (see nos. 6426, 6437, 6862, 6868 7035
7062, 7198, 7201, 7215, 7223, 7956, 8234, 8805); from the signi-
fication of a man-servant, as denoting scientific truth, which is the
truth of the Word, but of its literal sense (of which we shall speak
presently); from the signification of a maidservant, as denoting
natural affection,thus the affection of scientifics, because these are
in the natural part (see nos. 1895, 2567, 3835, 3849, 8993, 8994);
and from the sicjnification of a staff, as denoting natural power
(see nos. 4876, 4936, 6947, 7011,' 7026), here his own power,
because the man-servant, of whom it is said, was bought : hence
it is evident, that, When a man shall smite his man-servant
or his maid-servctnt, signifies if any one within the Church ill-
treat the scientific truth of the Word, or the affection thereof.
A maoi-servant denotes- the truth of the literal sense of the •

477

9035.] EXODUS.

Word, because a servant in general signifies lower or exterior
things, inasmuch as these serve higher or interior things (nos.
2541, 5161, 5164, 5936, 7143); hence a servant signifies what
is natural, as this serves what is spiritual (nos. 3019, 3020,
5305, 7998), consequently it signifies scientific truth, which is
that of the literal sense of the Word, for this serves spiritual
truth, which is that of the internal sense: the truth of the
internal sense of the Word is the same as the genuine truth of

3 the doctrine of the faith of the Church. How the truth of the
literal sense serves spiritual truth, shall be briefly told. The
man of the Church first learns truth from the literal sense of
the Word, which is general truth accommodated to the appre-
hension of the external man, who is in natural light; this
truth is received externally by means of hearing, and is stored
up in the memory of the external man, where there are also
various scientifics from the world (nos. 2469-2494) ; afterwards
the things stored up in this memory are subjected to the sight
or inspection of the internal man, that sees from the light
of heaven ; this man thence chooses the truths which agree
with the good flowing in from the Lord by way of the soul,
which the man had received ; there the Lord conjoins truths
with good ; the truths which are thus conjoined in the
internal man are called spiritual truths, and the good with
which the truths are conjoined is called spiritual good ; it is
this good formed by truths which constitutes a man's spiritual
life ; the truths themselves in that state are called the truths
of faith, and the good is called the good of charity ; the good
in which truths are thus implanted, is the Church with man.

4 From these considerations it is evident in what manner the
truths of the literal sense of the Word serve for the formation
of spiritual truths, in general for the formation of faith and
charity, which constitute spiritual life ; this life consists in
being affected with truths for the sake of good, and being
affected with good from truths, and lastly with truths from good.

9035. And he die under his hand, signifies so that it be
extinguished under his view. This appears from the significa-
tion of dying, as denoting to be extinguished (see above, no.
9026) ; and from the signification of under his linnd, as denoting
under the view, for a hand signifies the power of spiritual
truth (nos. 5321, 5328, 7011), thus which is of the view, for
the view (intuitio) is effected from that truth, and is perception :
for the truths of the literal sense of the Word, stored up in
a man's natural memory, form there as it were a plain for the
inspection of the internal man, into which light from heaven
flows; from this plain the internal man, as we said above,
chooses such things as agree with the good in him, com-
paratively as the eye chooses from a range of gardens such
things OS conduce to the uses of its life.
478

CHAPTER XXI. 21. [9036-9039.

9036. He shall surely he avenged, signifies the puuishinent
of death. This appears from the signification of heing avenged
or taking vengeance, as denoting the punishment of death, in
this case of spiritual death, which is condemnation ; for the
truth of the literal sense of the Word is extinguished, and with
it faith in the Word (how this is, may be seen above, no.
9033, and also below, no. 9039).

9037. Verse 21. Nevertheless if he shall continue a dag or tivo,
signifies a state of life remaining even to the full. This
appears from the signification of a dag, as denoting a state of
life (see nos. 893, 2788, 3785, 4850) ; and from the signification
of ttvo dags, as denoting a succeeding state (no. 1335), thus a
state of inspection ; for when in the Word mention is made of
one day, one week, one month, or one year, it signifies a whole
period of time or state (no. 2906) ; and when tiro dags is
added, it signifies even to the full.

9038. He shall not he avenged, signifies the non-punishment
of death. This appears from the signification of heing avenged,
as denoting the punishment of death (as above, no. 9036).

9039. Bceause he is his silver, signifies what is acquired from
the 'projprinni. This appears from the signification of silver, as
denoting truth (see nos. 1551, 2924, 5658, 6112, 6914, 6917),
in the present case, as it treats of a man-servant that is bought,
it denotes truth acquired by the jyrojjrinm : that is called truth
acquired by the proprium, which by induction from conceived
principles is believed by the p)'>''op>num to be truth, and yet is
not so ; such is the truth of those who, not being enlightened
by the light of heaven, explain the Word, that is, who read
it not from the affection of truth for the sake of the good
of life, for these are not enlightened : if this truth be ex-
tinguished after a full inspection, there is no punishment of
death, that is, condemnation, because it is not Spiritual-Divine
truth, but if it be extinguished before a full inspection, there
is condemnation, for it is a rejection of the truth of faith itself;
for whatever has been made an object of any one's faith,
although it may not be true, ought not to be rejected, unless
by a full inspection ; if it be sooner rejected, the first ele-
ment of his spiritual life is entirely destroyed ; wherefore also
the Lord in no case breaks such trutli with a man, but
as far as possible bends it. But let an example illustrate 2
this: Whoever believes that the glory of heaven and the
joy thence consist in dominion over many, and from this
conceived principle explains the Lord's words concerning the
servants who gained the ten pounds and the five, that they
should have power over ten cities and five cities (Luke xix. 11) ;
as also from the Lord's words to the disciples, that they should
sit on thrones, and judge the twelve tribes of Israel (Luke xxii.
30) ; if such a one extinguishes his faith, which is the faith of

470

9040.] EXODUS.

the truth from the literal sense of the Word, before he has a
full inspection, he occasions the loss of his spiritual life ; but
if, after a full inspection, he interprets those words from the
Lord's other words, that whoever will he greatest, must he the
least ; and whosoever will he the first, must he the servant of all
(Matt. XX. 26-28 ; Mark x. 42 ; Luke xxii. 24-27), if he then
extinguishes his faith concerning heavenly glory and joy, as
arising from dominion over many, he does not occasion the
loss of his spiritual life ; for the cities over which those
who gained the pounds, were to have power, signify the truths
of faith (nos. 2268, 2450, 2712, 2943, 3216), and intelligence
and wisdom therefrom ; in like manner the thrones upon which
3 the disciples were to sit (nos. 2129, 6397). Those in heaven
who are in intelligence and wisdom from the truths of faith
above others, are in such humiliation that they attribute all
power to the Lord, and none to themselves, wherefore neither
do they place any glory or joy in having dominion, but in
serving ; and when they are in this state, they are in dominion,
and also in glory and joy above others, not from dominion, but,
as we have said, from the affection of love and charity, which
is that of serving others ; for the Lord flows with power into
those who are humble, but not into those who are lifted up,
because the former receive His influx, whereas the latter reject
it (nos. 7489, 7491, 7492).

9040. Verses 22-27. And when men shall quarrel, and shall
strike a woman ivith child, and her hearing depart, and no harm
he done, he shcdl surely he fined, as the master of the looman shall
put upon him ; and he shall give according to the judges. And
if harm he done, thou shall give soid for soul, eye for eye, tooth
for tooth, hand for hand, foot for foot, hurning for hurnhig, xoound
for wound, stripe for stripe. And when a man shall smite the
eye of his man-servant, or the eye of his maid-servant, and shall
damage it, he shall send him away free for his eye. And if he
shall strike out the tooth of his man-servant, or the tooth of his
maid-servant, he shall send him away free for his tooth.

And when men shall quarrel, signifies grievous contention
among truths. And shall strike a tuortian with child, signifies
injury of the good which is from truth. And her hearing
depart, signifies if it be still confirmed in the natural part.
And no harm he done, signifies that thus there is no injury
there. He shall surely he fined, signifies amendment. As the
master of the woman shall put upon him, signifies until it agree
with the truth of good. Aoid he shall give according to the
Judges, signifies according to what is equitable. And if harm
he done, signifies hurting. Thou shall give soid for soul, signifies
the law of order, — that thou shalt do so to a neighbour as thou
desirest him to do to thee, consequently, that what thou doest
to another shall be done to thyself ; the soul is the spiritual
480

CHAPTEE XXI. 22. [9041, 9042.

life. Eye for eye, signifies if anything in the internal intellec-
tual part. Tooth for tooth, signifies if anything in the external
intellectual part. Hand for hand, signifies if any of the power
of spiritual truth. Foot for foot, signifies if any of the power
of natural truth. Burning for hurning, signifies if any of the
affection which is of love interiorly in the voluntary part.
Wound for ivound, signifies if any of the affection which is of
the love exteriorly in the voluntary part. Stripe for stripe,
signifies if any of the affection in the intellectual part, the
things, namely, which are extinguished or hurt. And when a
man shall smite the eye of his man-servant, signifies if the
internal man shall hurt the truth of faith in the external or
"natural [man]. Or the eye of his maid-servant, signifies or if
[he shall hurt] the affection of truth there. A7id shall damage
it, signifies if he shall destroy it. He shall send him aioay free
for his eye, signifies that he can no longer serve the internal
[man]. And if he shall strike out the tooth of his man-servant,
or the tooth of his maid-servant, signifies if he shall destroy
truth or the affection of it in the sensual part. He shall send
him auiay free for his tooth, signifies that he can no longer serve
the internal [man].

9041. Verse 22. And ^vhen men shall quarrel, signifies
grievous contention among truths. This appears from the
signification of quarrelling, as denoting grievous contention ;
and from the signification of men (viri), here those of the
sons of Israel, as denoting those who are of the Church, and in
its truths, and, in the abstract sense, the truths of the Church
(see above, no. 9034).

9042. And shall strike a woman with child, signifies injury of
the good which is from truth. This appears from the significa-
tion of striking, as denoting hurting ; and from the signification
of a woman with child, as denoting the formation of good from
truth : this is signified by a woman with child, because the
regeneration of man, which is the generation of his spiritual
life, in the internal sense of the Word, is meant by the genera-
tion of his natural life from his parents ; for when a man is
born anew, he is first conceived, next he is as it were carried
in the womb, and lastly he is born ; and as regeneration, or the
generation of spiritual life, is the conjunction of truth and good,
that is, of faith and charity, therefore carrying in the womb
signifies the initiation of truth into good ; hence it is evident
that a woman ivith child signifies the state of the formation of
good from truths ; the womb denoting where truth and good lie
conceived (see nos. 4918, 6433); to he in the ivomb, and to come
forth from the womb, denote to be regenerated (see nos. 4904,
8043) ; and generations and births denote things of faith and
charity (nos. 613, 1145, 1255, 2020, 2584, 6239). The state :
of the formation of good from truths is also signified by a

VOL. X. " 2 II 481

9043.] EXODUS.

woman with child in Jeremiah : Behold, I bring them from the
land of the north, and loill gather them together from the sides
of the earth, among them the blind and the lame, the ivomanwith
child and her that bringeth forth together (xxxi. 8) ; this passage,
in the internal sense, treats of a new Chnrch from the Lord,
in which sense, bringing them from the land of the north
signifies from an obscure state of faith (see no. 3708) ; the sides
of the earth, from which they shall be gathered together, signify
where the good and truth of the Church commence, for the
earth denotes the Church (nos. 566, 662, 1066, 1068, 1262, 1413,
1607, 1733, 1850, 2117, 2118, 2928, 3355, 4447, 4535, 5577,
8011, 8732), the sides the^xof denote where the first and last of
it exist ; the blind signifies those who are in ignorance of truth,
and yet who receive truth when instructed (nos. 2383, 6990) ;
the lame, those who are in spurious good by reason of their
ignorance of truth (no. 4302) ; her that is luith child, those with
whom good is being formed by means of truths ; and her that
bringeth forth, those who are in the actual life of faith (nos.
3905, 3915, 3919). That such is the signification of the above
passage, may appear also from the consideration, that otherwise
it would have been superfluous and needless to mention the
blind and the lame, the woman with child and her that
bringeth forth together.

9043. And. her bearing dejjart, signifies if it be still confirmed
in the Natural. This appears from the signification of departing,
when spoken of the formation of good from truths, as denoting
from the internal or spiritual man into the external or
natural (of which we shall speak presently); and from the
signification of births, as denoting goods from truths acknow-
ledged from knowledge and perception, and so confirmed ; for
to bring forth in the spiritual sense means to acknowledge in
faith and act (nos. 3905, 3915, 3919, 6585). The case herein
is this : The man who is conceived anew, is as it were carried
in the womb, and born, that is, he who is regenerating first
draws from the doctrine of the Church, or from the Word, the
things which are of faith and charity, which he then stores up
amon" the scientifics in the memory which the external or
natural man possesses ; whence they are called forth into the
internal man, and are stored up in its memory, man having
two memories (see nos. 2469-2494) : this is the beginning of
his spiritual life, but he is not yet regenerated ; in order that
he may be regenerated, the external or natural man must be
in compliance, and hence in agreement with his internal man ;
a man is not regenerated, until his external or natural man is
also regenerated (see nos. 8742-8747) ; and the external man
is regenerated by means of the internal from the Lord (nos.
3286, 3321, 3493, 4588, 5651, 6299, 8746); and the whole
man is refrenerated when his natural man is (nos. 7442, 7443).
482

CHAPTER XXL 22. [9044-9047.

Now, as the thiugs which relate to regeneration are expressed 2
in the Word by such as relate to the generation or birth of a
man from his parents in the world, it may appear, from the
process of regeneration above described, what is meant or
signified by conception, carrying in the womb, going forth from
the womb, and birth, in the spiritual sense, namely, that going
forth from the womb denotes from the internal into the
external or natural man, and that the birth denotes spiritual
good, that is, the good of charity from the truths of faith, from
the internal man in the external or natural ; when good is in
the natural he is a new man, his life then is from good, and
his form from truths from good, and he is like an angel ; for
the angels have their life from good, and their form, which is
the human form, from truths ; this, however, is a paradox to
the natural man.

9044. And no harm he clone, signifies that thus there is no
hurt in the natural part, as appears without explanation.

9045. He shall surely he fined, signifies amendment, as
appears from the signification oi fining, as denoting amendment,
for a fine is inflicted for the sake of amendment.

9046. As the master of the woman shall fid upon him, signifies
until it agree with the truth of good. This appears from the
signification of, as he shall 'put upon him, when spoken of a
fine, as denoting amendment even to satisfaction, thus until
there is agreement (of which we shall speak presently) ; from
the signification of the master or the hushand of the woman, as
denoting truth ; and from the signification of a woman, as
denoting good ; for the master or husband of the woman, in
the spiritual sense of the Word, signifies truth, and the
woman good, because the marriage of a man with a woman
represents the marriage of truth and good (nos. 915, 2517,
4510, 4823). Amendment until there is agreement means
reparation for the hurt occasioned by untimely birth, in the
spiritual sense, by the disorderly bringing forth or production
of good from truths from the internal, into the external or
natural man ; reparation is made when they afterwards agree
together, that is, when the external or natural man acts not
from himself but from the internal, or the spiritual in the
natural, as the soul in its body ; when this is the case, then
the external or natural lives from the life of the internal, which
is the new life or the life of the regenerate man.

9047. And he shall give according to the judges, signifies
according to what is equitable. This appears from the
signification of judges, as denoting those who decide and decree
from what is just and equitable : hence to give as the jiidgcs, or
before the judges, denotes according to what is equitable, thus
neither more nor less, if more, they will make it equal, and so
also if less.

483

9048, 9049.] EXODUS.

9048. Verse 23. A^id thou shalt give sov.l for soul, signifies
the law of order, — Thou shalt so do to a neighbour as thou
wishest that another should do to thee, consequently that what
thou doest to another shall be done to thyself, as appears
from the consideration, that to give soul for soul, eye for eye,
tooth for tooth, and so forth, denotes that as thou hast done to
another so will it be done to thyself.

9049. This law was given to the sons of Israel, because such
is the law in the spiritual world ; whoever there does good to
another from the heart, receives similar good, consequently
whoever does evil to another from the heart, receives similar
evil ; for good from the heart is conjoined with its own reward,
and evil from the heart with its own punishment ; hence there
is a heaven for the good, and a hell for the wicked. That it is
so, it has been given me to know from much experience ; for
the case herein is this ; with him who does good from the heart,
good from heaven flows in from all sides into his heart and
soul, and inspires it, and at the same time the affection of love
is increased for the neighbour to whom he does good, and with
that affection a heavenly delight which is ineffable. The reason
of this is, because the good of love from the Lord is what
universally reigns in heaven and flows in continuously
according to the degree in which it is shewn to another. The
case is similar with him who from the heart does evil to
another, evil from hell flows in from all sides into his heart,
and excites it ; at the same time, the affection of self-love is
increased, and together with it the delight of hatred and
revenge aoainst those wdio do not submit themselves. The
reason of this is, because the evil of self-love is what universally
reigns in liell, and flows in continually according to the degree
in which it is shewn to another : when this happens, chastisers
are immediately present, who punish the offender, and so the

: evil with its delight is restrained. The ground of these pro-
ceedings is, because the laws of order in the other life are not
learnt from books, and thence stored up in the memory, as
with men in the world, but are written on the hearts, the laws
of evil on the hearts of the evil, and the laws of good on the
hearts of the good ; for every man carries with him into the
other life that which by his life in the world he has implanted
; in his heart, — evil with the evil, and good with the good. The
law of order from which the above proceedings flow, is what
the Lord taught in Matthew : All things whatsoever ye vjould
that men should do unto you, do ye even so to them ; this is the
law and the i^roplids (vii. 12 ; Luke vi. 31). Order is from the
Divine Truth which proceeds from the Lord ; the laws of order
are truths from good in heaven, and truths separate from good
in hell ; they are called separate, not as being separated by the
Lord, but by man, good being separated when it is not received.
484

CHAriER XXI. 23. [9049.

The law of retaliation is thus described in Leviticus : WJioso- 4
evei- shall smite the soul of a beast, he shall restore it, soul for
soul ; if a man cause a blemish in his neighbour, as he hath clone
so shall it be clone to him, breach for breach, eye for eye, tooth for
tooth : as he hath caused a blemish in a man, so shall it be done
to him. He that smiteth a beast, shall restore it ; and he tluit
smiteth a mcai, shall be slain (xxiv. 18-22). As evil carries
punishment along with it, therefore the Lord said, that evil
ought not to be resisted ; and at the same time He explained
how the case is with this law in tlie spiritual world with those
who are in good in respect to those who are in evil, in these
words in Matthew : Ye have heard that it hath been said, An eye
for an eye, and a tooth for a tooth ; but I say. Evil is not to be
resisted; but whosoever shall smite thee on thy right cheek-bone,
turn to him the other cdso ; and if any one will sue thee at the
law, and take thy coat, let him have thy cloak also : lohosoever
shall compel thee to go one mile, go with him two. Give to every
one that askcth thee, and from him that ivould borrow of thee, turn
not aioay (v. 38-43). Who cannot see that these words are not 5
to be understood according to the sense of the letter ? for who
is bound to turn the left cheek-bone to him that smites him on
the right ? and who is bound to give his cloak to him that
would take away his coat ? and who is bound to give his
property to all who ask ? and who may not resist evil ? But
no one can understand these words who does not know the
signification of the right and the left cheek-bone, of a coat and
a cloak, also of a mile, of borrowing, and so forth. The
spiritual life, or the life of faith, is there treated of and not the
natural life, which is that of the world. Tlie Lord, in this
and the following chapter, opens the interior things of heaven
but by such things as are in the world. The reason He so
explained them was, that worldly men should not understand
them, but only heavenly men : the reason why worldly men
were not to understand was, lest they should profane the
interior things of the Word, for thus they would cast themselves
into the most dreadful hell of all, which is the hell of those
who profane the Word ; therefore it was said by the Lord in
Luke : To you it has been given to know the mysteries of the
kingdom of God, but to the rest in parables, that seeing they may
not see, and hearing they may not hear (vii. 10). And in John :
Usaias said, He hath blinded their eyes, and closed iq^ their heart,
that they should not sec with their eyes, and itnde7'stand with their
heart, and be converted, and I should heal them (xii. 40) : it is
said lest I should heal them, because those who are healed, and
return again to falsities and evils, commit profanation ; it is
these who are meant in Matthew (xii. 43-45). But what is 6
meant in the internal sense by the Lord's words above quoted,
shall now be told ; it there treats in that sense of those who

485

9050.] EXODUS.

by means of falsities wish to destroy the truths of faith, thus
the spiritual life of a man when he is in temptations and
persecutions, and that of good spirits when in infestations
from evil spirits. A cheek-hone signifies the affection of interior
truth ; the right check-hone, the affection of truth from good ;
smiting signifies the act of hurting it ; a coat and a cloak signify
truth in the external form (nos. 4677, 4741, 4742) ; to sue at
laiv signifies an attempt to destroy ; a mile signifies tha;t which
leads to truth, for a mile signifies the same as a way, and a ivay
denotes what leads to truth (see nos. 627, 2333, 3477) ; to lend
signifies to instruct ; hence it is evident what giving to all that
ask signifies, namely, to confess all things relating to his faith
in the Lord ; evil therefore is not to he resisted, because evil
hurts not at all those who are in truth and good, for they are

7 protected by the Lord. These are the things which are stored
up under those words of the Lord ; and this being the case,
the Lord only says, Ye have heard that it hath heen said, An
eye for cm eye, and a tooth for a tooth, but no more ; because an
eye signifies the interior truth of faith, and a tooth the exterior
truth of faith, as will be seen in what follows. Hence it is
evident that the Lord when He was in the world, spake as in
the Word of the Old Testament throughout, at once for angels
in heaven, and for men in the world, for His speech was in
itself Divine and heavenly, because it was from the Divine,
and through heaven ; but the things which He spake were
presented by such things as corresponded in the world : what

8 those things are the internal sense teaches. To slap the face or
to sinite the cheek-hone denotes to destroy truths, as is evident
from the passages in the Word where mention is made of
sjiiiting the cheek-hone ; and since in the genuine sense it signifies
the destruction of truth, therefore in the opposite sense it
signifies the destruction of falsity, in which sense it occurs in
David : Thou shalt smite all raine enemies on the cheek-hones ;
thou shalt hrcak the teeth of the wicked (Psalm iii. 7). In Micah :
They shall smite the j^idge of Israel with a rod on the cheek-hone
(v. 1) ; and in Isaiah: A hridle of the seducer on the cheek-hones
of the peo2')le (xxx. 28) ; the face signifies the affections (nos.
4796, 4797, 4799, 5102, 5695, 6604); hence the things belonging
to the face signify such things as pertain to the affections, and
correspond to their functions and uses ; as the eye to the under-
standing of truth, the nostrils to the perception of truth ; the
things of the mouth, as the cheek-hones, the lips, the throat, the
tongue, to such things as relate to the utterance of truth (nos.
4796-4805).

9050. The soul signifies spiritual life, as appears from the
signification of the sotd, as denoting the life of a man, but the
life of his faith, which is spiritual life. In the Word through-
out mention is made of the heart and the soul, and the heart
486

CHAPTEE XXI. 23. [9050.

there signities the Hfe of love, and tJic soul the life of faith.
A man has two faculties which receive life from the Lord ; the
one is called the will, the other the understanding : to the
faculty called the will appertains love, for the goods of love
constitute its life ; but to the faculty called the understanding
appertains faith, for the truths of faith constitute its life ; but
these two lives with a man are still one, and when they are so,
then the things of faith are also things of love, for they are
loved, and on the other hand the things of love are also things
of faith, because they are believed : such is the life of all in
heaven. The life of love, or what is the same, the will, is 2
expressed in the Word by the heart ; and the life of faith, or
what is the same, the understanding, is expressed by the soul,
because those who are in love to the Lord, and are called
celestial, in the Grand Man or heaven, constitute the province
of the heart, and those who are in faith in the Lord, and
thence in charity towards the neighbour, constitute the pro-
vince of the lungs (see nos. 3635, 3883-3896) ; hence, in the
Word, the heart signifies love which is the life of the will, and
the said faith which is the life of the understanding (nos. 2930,
7542, 8910); for the term soul, in the original tongue, is
derived from the respiration of the lungs. Faith appertains 3
to the intellectual faculty, because this faculty is enlightened
by the Lord, when a man receives faith ; hence, when he reads
the Word, he has the light or the perception of truth in such
things as are of faith ; and love appertains to the voluntary
faculty, because this faculty is enkindled by the Lord, when
a man receives love ; hence he has the fire of life, and the
sensible perception of good. From these considerations it may 4
appear, what is properly meant in the Word by the heart, and
the soul, as in the following passages. In Moses : Thou shalt
love Jehovah thy God, from the whole heart, and from the whole
soul, and from all thy strength (Dent. vi. 5). Again : Thoii
shalt love Jehovah thy God, and shalt serve Him from thy whole
heart, and from thy whole soid (J)e\xt. x. 12; xi, 13). Again:
Thou shalt keep the statutes and judgments, and shalt do them,
with all thy heart and with all thy sold (Deut. xxvi. 16). In
the Evangelists : Jesus said, Thou shalt love the Lord thy God
from thy whole heart, and with thy whole soid, and with thy
ivhole strength and thought (Matt. xxii. 37 ; Mark xii. 30, 32 ;
Luke X. 27) ; the heart denoting the life of love, and the soul
the life of faith ; strength denoting the things which proceed
from the life of love, thus from the heart or will ; and thought,
the things which proceed from the life of faith, thus from the
soul or an enlightened understanding. In like manner in 5
Isaiah : A deceived heart turneth him aside, that he cannot de-
liver his sold and say. Is there not a lie in my right hand ?
(xliv. 20). In Jeremiah : / vjill rejoice over them, to do them

487

9050.] EXODUS.

good; and I will plant them in the land, in truth, with my
whole heart, and my whole soul (xxxii. 41) ; speaking of
Jehovah, that is, the Lord ; here the heart is predicated of the
Divine Good, which is of love or mercy ; and the sold, of

6 the Divine Truth, which is of faith with a man. That these
things are signified in the Word by the heart and the soul, few
at this day within the Church know, because it has not been
considered that every man has two faculties, distinct from
each other, — the will and the understanding, and that those
two faculties constitute one mind, in order that a man may be
truly a man ; neither has it been considered that all things
in the universe, both in heaven and the world, have reference
to good and truth, and that the}'' must be joined together, in
order that they may be anything and be productive. From
ignorance of these things it has happened that faith has been
separated from love ; for whoever is ignorant of these uni-
versal laws, cannot know that faith has reference to truth, and
love to good ; and that unless they are conjoined, they are not
anything ; for faith without love is not faith, and love without
faith is not love, for love derives its quality from faith, and
faith its life from love ; hence faith without love is dead, but
faith with love is alive. That this is the case may appear
from the particulars in the Word ; for where faith is treated
of, there also love is treated of, that so the marriage of good
and truth, that is, heaven, and, in the supreme sense, the Lord,
may be in each and all things therein (that there is such a
marriage, see nos. 683, 793, 801, 2516, 2712, 4317, 5138, 5502,
6343, 8339). From these considerations it is now evident
whence it is that the man of the Church has not heretofore
known what is meant in the Word by the heart and the soul.

7 The soul in the Word denotes the life of faith, as may evi-
dently appear from the passages where it is mentioned, as in
the following ; in Moses : Thouj shall not talce to fledge a mill
or a mill-stone; for he takcth the soul to 'pledge (Deut. xxiv. 6);
it is said that he taketh the soul to pledge who taketh a mill,
because in the internal sense a mill signifies the things of
faith (no. 7780). In Isaiah: It shall he as when a hungry man
dreameth as if he were eating ; hut when he awaketh his soul is
fasting ; or when a thirsty man dreameth as if he were drinking ;
hut when he awaketh, hehold ! he is tvcary, and his soid eager
(xxix. 8) ; where a fasting soid and an eager soid denote the
desire of learning the goods and truths of faith. In the same
prophet : If thou drato out thy soid to the hungry, and satisfy
the afflicted soid (Iviii. 10) ; to draw out thy soul to the hungry
denotes to be desirous to instruct in the truths of faith ; and
to satisfy the afiicted soul denotes to instruct in the good of

8 faith. In Jeremiah : //' thou clothe thyself with inirple ; if thou
adorn thyself with ornaments of gold ; if thou rend thine eyes

488

CHAriER XXI. 23. [9050.

with antimony, in vain wilt thou make thyself hcautiful ; thy
lovers will despise thee, they ivill seek thy soul (iv. 30) : in this
passage the soul denotes the life of faith, consequently faith
itself with man, because this constitutes his spiritual life ; that
faith is here meant by the soul, is evident from the particulars
in that verse. In the same : They shall come and sing in the
height of Zion, and shall flow together to the good of Jehovah, for
wheat and for neio wine, and for oil, and for the sons of the floek
and of the herd; and their souls shall become like a watered
garden. I ivill ivater the weary soul, and every soid that grieveth
(xxxi. 12, 25) ; the soul denotes the life of faith with the man
of the Church, who is said to become like a garden, because a
garden signifies the intelligence which is from the truths of
faith (nos. 100, 108, 2702), and the soul is said to be ivatered,
because to be watered signifies to be instructed. Again : With 9
the peril of our souls we have brought our bread, because of the
sword of the wilderness (Lam, v. 9) ; the peril of the souls
denotes the danger of the loss of faith and of the spiritual
life thence ; for the sioord of the wilderness denotes falsity com-
bating against the truths of faith (nos. 2799, 4499, G353, 7102,
8294). In Ezekiel : Javan, Tubal, and Mcshech, these were thy
merchants with the soid of man ; and they did thy trading ivith
vessels of brass (xxvii. 13) ; the soul of man denotes the interior
truth of faith from good ; vessels of brass denote the exterior
truths of faith from good, for vessels denote exterior, or
scientific, truths (nos. 3068, 3079), and brass denotes natural
good (nos. 425, 1551) ; unless it were known that the soid of
man denotes faith, what is signified by trading with the soul
of man and with vessels of brass could not be understood.
Again : Every living soul that creepeth, tvhithersoever the rivers lo
shall come, shall live; whence there shall be very much fish,
because these waters come thither, and arc healed (xlvii. 9) ;
speaking of the new temple, that is, of a new spiritual Church
from the Lord ; the living soid that creepeth denotes the
scientific truths of faith ; consequently much fish denotes
scientifics (nos. 40, 991) ; rivers denote the things of intelli-
gence, which are from the truths of faith (nos. 2702, 3051) ; in
this passage also, without the internal sense, it would not be
known what is denoted by there being much fish in conse-
quence of the rivers coming thither. In David : Save me, 0
God ; for the waters are come even to my soul (Psalm Ixix. 1) ;
and in Jonah : The waters encompassed me even to my soid
(ii. 5) ; waters here denoting falsities, and also the temptations
which are effected by means of injected falsities (nos. 705, 739,
756, 790, 8137, 8138, 8368). In Jeremiah: Jehovah said, n
Shall not My soul be avenged on such a nation as this ? (v. 9,
29). Again : Receive chastisement, 0 Jerusalem, lest My soul be
tmniecl away from thee, and I reduce thee to a ivaste (vi. 8) ; the

489

9051.] EXODUS.

soul, when said of the Lord, denotes Divine Truth. In John :
The second angel poured out his vial into the sea, and it became
like the Mood of a dead man ; whence every living soul died in
the sea (Apoc. xvi. 3) ; the sea denotes scientifics in the complex
(no. 28) ; blood, the truths of faith from good, and in the opposite
sense the truths of faith falsified and profaned (nos. 4735,
6978, 7317, 7326) ; hence a living soul denotes the life from
faith. In Matthew: Be not solicitous for your soul, what ye
shall eat or drink (vi. 25) ; the soul denotes the truths of
faith ; eating and drinking denote to be instructed in the good
and truth of faith, for in the internal sense the spiritual life
and its nourishment is here treated of. Again : JFJwsoever
toills to find his soul, shall lose it ; and 'whosoever shall lose his
sold for My sake, shall find it (x. 39) : the sotd denoting the life
of faith such as it is with those who believe ; and in the
opposite sense, the life not of faith such as it is with those
who do not believe. In Luke : In your patience possess ye your
soids (xxi. 19); possessing their soids denoting those things
which are of faith and of the spiritual life therefrom. In like
manner in very many other passages.

9051. Verse 24. Eye for eye, signifies if they shall hurt
anything in the interior intellectual part. This appears from
the signification of an eye, as denoting the understanding, in
this case the interior understanding, the life of which is the
life of faith. A man has an exterior and an interior under-
standing ; the exterior understanding is where the thought is
which comes to his perception ; but the interior where the
thought is which does not come to his perception, but still it
does to that of the angels ; the latter understanding is what is
enlightened by the Lord when a man receives faith, for this is
in the light of heaven, and in it is his spiritual life, which is
not so manifest to him in the world, but it is in the other
life, when he becomes an angel among the angels in heaven ;
meanwhile that life lies concealed interiorly in the thought of
the exterior understanding, and produces a holy veneration
there for the Lord, for love and faith in Him, for the Word,
and for all the other things of the Church. The eye denotes
the understanding, because it corresponds to it ; for the under-
standing sees from the light of heaven, but the eye from
the light of the world : those things w^hich the former eye or
the understanding sees, are spiritual, and the field of its view
is everything scientific in the man's memory ; but the things
which the external eye sees, are terrestrial, and the field of its
view is everything which appears in the world. The eye, in
the spiritual sense, denotes the understanding, and also faith,
because faith constitutes the life of the interior understanding
1 (see nos. 2701, 4403-4421, 4523-4533). Whoever does not
know that the understanding is meant in the Word by the eye,
490

CHAPTEE XXI. 24. [9052.

cannot know what those things signify which the Lord spoke
concerning it in the Evangelists, as by these words : If the
right eye offend thee, i^luck it out; it is better for thee to. enter
into the kingdom of God ivith one eye, than hewing tioo eyes to he
cast into the Gehennah of fire (Mark ix. 47 ; Matt. v. 29).
Every one knows that the eye is not to be plucked out,
although it offend, and that no one enters into the kingdom
of God with one eye ; but the right eye signifies a false faith
concerning the Lord ; it is this which must be plucked out.
Again : The lamp of the hody is the eye ; if therefore thine eye
he simple, thy ivhole hody shall he light : if thine eye he evil, thy
whole hody shall he darkened ; if therefore the light 'which is in
thee, he darkness, how great is the darkness (Matt. vi. 22, 23 ;
Luke xi. 34) ; in this passage also the eye does not mean
the eye, but the understanding of tlie truth of faith ; hence
the eye is called the lamp of the body, and it is said, if the
light which is in thee, he darkness, hoiv great is the darkness,
for darkness, in the spiritual sense, denotes falsities of faith
(nos. 1839, 1860, 4418, 4531, 7688, 7711). And again: Why
heholdest thou the mote ivhieh is in thy brothers eye, hit nnder-
standest not the beam which is in thine oivn eye f (Matt. vii. 3) ;
to behold the mote in a brothers eye denotes anything erroneous
as to the understanding of truth ; the beam in his oivn eye
denotes the great evil of falsity, for wood in the internal sense
denotes good, and in the opposite sense evil (nos. 643, 2784,
2812, 3720, 8354); good is also represented in the other life
by a beam, and therefore those who fancy themselves good,
seem to carry a beam, and so pass safely : without such a
signification of an eye and a beam, what could be the meaning
of seeing a beam in an eye ? If it be not known that the eye
in the Word denotes the understanding of truth, which is
faith, neither can it be known what is involved in these
circumstances, that the Lord, when He healed a blind man,
Spat on the ground, and made clay from the spittle, and said to
him. Wash thyself in the piool of Siloam (John ix. 6, 7) ; as all
the Lord's miracles, like all Divine miracles, involved things
whicli relate to the Lord's kingdom and Church (nos. 7337,
8364), so also did this.

9052. Tooth for tooth, signifies if anything in the exterior
intellectual part. This appears from the signification of a
tooth, as denoting the exterior intellectual part, and the
natural truth therefrom, for this constitutes the life of that
understanding. The teeth signify this, because like a mill
they crush and so prepare the food for the nourishment of the
body, in this case that for the nourishment of the soul. The
food which nourishes the soul is intelligence and wisdom,
which is first received, ground, and prepared by the know-
ledges of truth and good in the Natural ; that intelHgence and

491

9052.] EXODUS.

wisdom is what is called spiritual and celestial food, see nos.
56-58, 680, 1480, 4792, 5147, 5293, 5340, 5342, 5576, 5579,
5915, 8562, 9003. Hence it is evident what are the grounds
of the teeth signifying the exterior understanding. What con-
stitutes the exterior understanding, may appear from what was
shewn just above (no. 9051) concerning the interior under-

2 standing. Teeth signify natural truth, which is of che exterior
understanding, and in the opposite sense the falsity .which de-
stroys that truth, as appears from the following passages in the
Word. That it signifies natural truth, in Moses : His eyes are
redder than wine, and his teeth whiter than milk (Gen. xlix.
12); here also both eyes and teeth are mentioned together;
the subject here treated of is Judah, by whom is meant the
Lord as to the Divine Celestial (no. 6363) ; the eyes signifies
the Lord's Divine Intellectual (no. 6379), and the teeth His
Divine Natural (no. 6380), thus also Divine Truth in the

3 Natural. In Amos : / have given you emptiness of teeth in all
your cities, and want of hread in all your places (iv. 6) ; here
einptiness of teeth denotes scarcity of truth, and ^vant of bread
scarcity of good. Hence it is evident what tlie gnashing of
teeth is with those who are in hell (Matt. viii. 12 ; xiii. 42, 50;
xxii. 13 ; xxv. 30; Luke xiii. 28), that it denotes the collision
of falsities with the truths of faith ; for teeth, as we have said,
in the opposite sense, signify the falsity which destroys truth ;
as in David : Arise, Jehovah ; 2^rcserve me, 0 my God : for Thou
wilt smite all mine enemies ujwn the cheek-hone ; Thou wilt break
the teeth of the wicked (Psalm iii. 7) ; to break the teeth of the
wicked denotes the falsities by which they destroy truths.
Again : With my soul I lie in the midst of lions ; their teeth are
spears and weapons, and their tongue a sharp sword (Psalm Ivii.
4) ; the teeth of lions denote the falsities which destroy truths ;
lions denoting falsities from evil in their power (nos. 6367,

4 6369). Again: Break their teeth, 0 God, in their mouth; turn
aivay the grinders of the young lions (Psalm Iviii. 6) ; and in
Joel : A nation is come up upon my land, strong and without
number ; their teeth are the teeth of a lion, and they have the
grinders of a huge lion : he has reduced my vine to a waste, and
my fig-tree into froth (i. 6, 7) ; teeth and grinders denote the
falsities which destroy the truths of the Church ; a vine de-
noting the spiritual Church (nos. 1069, 5113, 6376), and a fig-
tree its natural good (nos. 217, 4231, 5113); that teeth denote
this, is evident also from their being attributed to a nation
which should lay waste. In John : The shapes of tlic locusts
were like horses prepared for vjar ; they had hair like the hair of
wovien, and their teeth were like those of lions (Apoc. ix. 7, 8) ;
locusts denote those who are in external falsities (no. 7643) ;
hence it is evident that teeth also denote the falsities which
destroy truths.

492

CHAPTER XXI. 25. [9053-9055.

9053. Hand for hand, signifies if any of the power of spiritual
truth was hurt or extinguished by them. This appears from
the signification of a hand, as denoting the power which is
from truth (nos. 3091, 3387, 4931-4937, 6292, G947, 7188,
7189, 7518, 7673, 8050, 8153, 8281); it denotes power from'
spiritual truth (nos. 5327, 5328, 7011).

9054. Foot for foot, signifies if any of the power of natural
truth, as appears from the signification of a foot, as denotino-
the Natural (see nos. 2162, 3147, 3761, 3986, 4280, 4938-4952)^;
it denotes the power of natural truth (nos. 5327, 5328).

9055. Verse 25. Burning for hurning, signifies if any of the
affection wliich is of love interiorly in the voluntary part.
This appears from the signification of hurniug, as denoting the
hurting or extinction of the good of love : it is said in the
voluntary part, because the good which is of love is of the
will, and the truth which is of faith is of the understandiu<T
(nos. 9050, 9051); it denotes interiorly in the voluntary part,
because a wound, of which we shall speak presently, signifies
the hurting or extinction of the love exteriorly in the voluntary
part. This passage, like the preceding, treats of the injuries
which are done both in the internal man and in the external ;
for the injury of the interior understanding is signified by the
eye, and of the exterior by the tooth ; and the injury of the
power of truth of the internal man by the hand, and of the
power of the external man by the foot, as has been shewn :
thus in the present passage the injury of the voluntary part of
the internal man, is signified by hurning, and of the external
by a ivound. A man has an internal and an external voluntary 2
part, as he has an internal and an external intellectual part
(see nos. 9050, 9051) ; the internal voluntary part is where the
internal intellectual part is, and the external voluntary part
where the external intellectual part is, for they must be con-
joined ; for where there is truth there is good, and where there
is good there is truth, truth without good not being truth, and
good without truth not being good ; good being the esse of
truth, and truth the existere of good ; the case is similar with
the human understanding and will, for the understanding is
appropriated to the reception of truth, and the will to the
reception of good: hence it is evident, that when a man is
regenerating, the Lord gives him a new understanding by
means of the truths of faith, and a new will by the good of
charity, and that he must liave both, and also they must be
joined together, in order that a man may be regenerated.
Burning signifies the injury of the good of love, because fire 5
signifies love (nos. 934, 2446, 4906, 5071, 5215, 6314, 6832,
6834, 6849, 7324, 7575, 7852) ; and the hurting of the good of
love is lust from self-love ; this is called burning (see nos. 1297,
5215). Lust is also signified by hurning, in Isaiah : Instead of

493

9056, 9057.] EXODUS.

a 2^crfuine there shall he corruption ; and instead of a girdle, a
rent ; and instead of plaited hair, baldness ; and instead of a
goivn, a girding of sackcloth ; turning instead of 'beauty (iii. 24) ;
speaking of the daughter of Zion, by whom is signified the
celestial Church, that is, the Church which is in love to the
Lord ; where turning denotes the evil of lust from self-love.
4 Whoever does not know that there is an internal sense in
the Word, believes that the distinguished ornaments of the
daughters of Zion mentioned in that chapter from verses 16 to
24, signify such ornaments, and that on account of their belong-
ing to the daughters of Zion the Jewish and Israelitish people
were punished and fell by the sword (as it is said there in
verses 25, 26) ; but the case is quite otherwise, the spiritual
and celestial things of that Church being signified by those
ornaments. The daughter of Zion in the Word does not mean
the daughter of Zion, as may appear to every one who reads
the Word, if he only consults and considers the passages in the
prophets, where Zion and the daughter of Zion are mentioned ;
from which he will see that the daughter of Zion denotes the
Chiirch.

9056. Wound for loound, signifies if any of the affection
which is of the love exteriorly in the voluntary part. This
appears from the signification of a wound, as denoting the
injury of the affection which is of the love, and because it is of
the love it is of the voluntary part, for love is of the will ; it is
of the exterior will, because burning signifies the hurting of the
affection which is interiorly in the voluntary part (see just
above, no. 9055). In the Word a distinction is made between
a wound and a stripe, a wound being predicated of the hurting
of good, and a sti'ijje of the hurting of truth, as in Isaiah :
From the sole of the foot even to the head there is no soundness
therein ; the wound, and the scar, and the recent stripe have not
been squeezed out, or bound up, or softened with oil (i. 6) ; here a
luound is said of good destroyed, and a stripe of truth destroyed.

9057. Strip)e for stri^K, signifies anything of affection in the
intellectual part, which is extinguished or hurt. This appears
from the signification of a stripie, as denoting the extinction or
injury of the affection in the intellectual part, that is, of the
affect:ion of truth. A stripe in the original tongue is expressed
by a word which signifies blackness arising from a bringing
together of the blood or gore, and blood in the internal sense
denotes the truth of faith derived from the good of love, and
in the opposite sense truth falsified and profaned (nos. 4735,
6978, 7317, 7326); hence a stripic denotes truth hurt or extin-
guished ; this also is signified by the stripes in the Apocalypse
(ix. 20 ; xi. 6 ; xiii. 12 ; xv. 1, 6, 8 ; xvi. 21 ; xviii. 8) ; also by
the stripes in Jeremiah (xxx. 12, 14, 17); Ezekiel (xxxix. 2);
Zechariah (xiv. 12-15); David (Psalm xxxviii. 5); and Luke

494

CHAPTER XXI. 25, 26. [9058.

(x. 30-35), where it treats of the man fallen among thieves,
who injiided stripes on him, and left him half-dead ; and a
Samaritan hound up his stripes, poured in oil and wine, set him
on his own beast, and led him to an inn. He that understands 2
the internal sense of the Word, may know why the Lord said
that the Samaritan bound up the stripes, poured in oil and
wine, and set him on his own beast ; for the Samaritan in that
sense means one who is in the affection of truth ; binding up
stripes signifies the healing of that affection when hurt ; 2'>ourin(j
in oil and wine signifies tlie good of love and the good of faith,
and setting him. up)on a heast signifies to raise out of his own
intellectual part; thus those words describe charity towards
the neighbour, naturally for men in the world, and spiritually
for the angels in heaven ; naturally in the sense of the letter,
and spiritually in the internal sense. A Samaritan denotes one
who is in the affection of truth, because Samaria in the Word
signifies that affection ; oil denotes the good of love (see nos.
886, 3728, 4582) ; tvine, the good of faith (see nos. 1798, 6377) ;
a beast of burden, the intellectual part (nos. 2761, 2762, 2781,
3217, 5321, 5741, 6125, 6400, 6534, 7024, 8146, 8148); so the
Lord spake, yet but few comprehend this, for they believe that
such things were said merely for the sake of giving the parable
the historical manner ; but in this case they would not be from
the Divine ; for all words from the Divine contain such things
as relate to the Lord, to heaven, and to the Church, and this in
every iota (as may be seen above, no. 9049 at the end).

9058. Verse 26. And when a man shall smite the eye of Ibis
man-servant, signifies if the internal man shall hurt the truth
of faith in the external. This appears from the signification of
smiting, as denoting to hurt (as above) ; from the signification
of a man (vir), here a man of the sons of Israel, as denoting
one who is of the Church, and thence in spiritual truth, wliich
is the truth of faith (see above, no. 9034), thus the internal
man ; for the truth of faith is in the internal man, and con-
stitutes his life, which is called spiritual life : it is called the
internal man on account of its relation to the external, which
is signified by a man-servant ; from the signification of the eye,
as denoting the interior intellectual part, and the truth of faith
therefrom "(see no. 9051) ; and from the signification of a man-
servant, as denoting scientific truth which is in the external
man (see nos. 1895, 2567, 3835, 3849, 8993, 8994), thus also
the external or natural man (nos. 5305, 7998, 8974). In the
literal sense a man and a man-servant are mentioned, and
thereby are meant two ; but in the internal sense, in which a
man (vir) denotes the internal man, and a man-servant the
external, they are in one ; because in the internal sense atten-
tion is paid not to persons but to things (nos. 5225, 5287, 5434,
8343, 8985, 9007).

495

9059-9062.] EXODUS.

9059. Or the eye of his maid-servant, signifies or [if he shall
hurt] the affection of truth therein. This appears from the
signification of the eye, as denoting the intellectual part, and
the truth of faith therefrom (as just above, no. 9058) ; and from
the signification of a maid-servant, as denoting the affection of
natural truth (see nos. 2567, 3835, 3849, 8993).

9060. A7id shall injure it, signifies so as to destroy it. This
appears from the signification of to injure, when spoken of the
trutli of faith, which is signified by the eye, as denoting to
destroy.

9061. He shall send him aivay free for his eye, signifies that
he can no longer serve the internal [man]. This appears from
the signification of sending away free, as denoting to dismiss
from service ; and from the signification of for an eye, which
he had damaged in the man-servant, as denoting on account of
the truth of faith destroyed in the external or natural man ;
for the eye denotes the intellectual part, and the truth of faith
therefrom (nos. 9058, 9059) ; to damage denotes to destroy
(no. 9060) ; and a man-servant, the external or natural man
(no. 9058). How this is cannot be known, unless it be known
how the case is with the internal man in respect to the
external ; the internal man cannot live a spiritual life, unless
the external be in agreement with it ; wherefore a man cannot
be regenerated, unless his natural man be also regenerated ;
hence it follows, that if the truth of faith in the natural or
external man be extinct, it can no longer serve the internal.

2 The case is like that of the external sight in respect to the
internal ; if the external sight be injured, it cannot any longer
serve the internal; for if the external sight perverts objects,
the internal cannot see by it except perversely : or it is like
the case of the rest of the members which are subject to the
will, as the arms, the hands, the fingers, the feet ; if these be
distorted, then the will cannot act by them except distortedly :
the case is similar with the natural or external man in respect
to the internal ; if scientific truths in the external or natural
man be perverted or extinguished, the internal [man] cannot
see truth, thus cannot think and perceive except perversely or
falsely. Hence it is evident why the natural man must be
regenerated in order that the man may be regenerated (see also
what has been shewn before on this subject, nos. 3286, 3321,
3469, 3493, 3573, 3620, 3623, 3679, 4588, 4618, 4667, 5165,
5168, 5427, 5428, 5477, 6299, 6564, 8742-8747, 9043).

9062. Verse. 27. And if he shall strike out the tooth of his
man-servant or the tooth of his maid-servant, signifies if he shall
destroy truth or the affection thereof in the sensual part.
This appears from the signification of a tooth, as denoting the
exterior intellectual part, and the truth in the Natural there-
from (see above, no. 9052), in the present case the truth in the

496

CHAl'TEK XXI. 27. [9063, 9064.

ultimate of the Xatural, that is, in the sensual part, because it
is said of a man-servant and a maid-servant ; from the signi-
fication of a maidservant, as denoting the affection of that
truth (see also above, no. 9059) ; and from the signification of
striking out, as denoting to destroy. What the sensual part is,
and its qualitv, see nos. 4009, 5077, 5079, 5084, 5089 5094'
5125, 5128, 5580, 5767, 6183, 6201, 6310,-6316, 6564 6598*
6612, 6614, 6622, 6624, 6948, 6949, 7693.

9063. He shall send him awa.}/ free for his tooth, signifies that
he can no longer serve the internal [man]. This appears from
the signification of sendinr/ away free, as denoting to dismiss
from service, thus no longer to serve (as above, no." 9061); and
from the signification of a tooth, as denoting the sensual part
(see just above, no. 9062). How this is, may be known from
what was shewn just above (no. 9061), concerning the state of
the internal man, when the external is injured; the case is
similar with the sensual part when it is injured ; for this is the
ultimate in the natural man, and must also be ref^enerated,
in order that the man may be fully regenerated (see nos.
6844, 6845, 7645). That these statutes concerning the eye
and the tooth of a man-servant or a maid-servant, contain
within tliem arcana which can only be seen by means of the
internal sense, may appear to every one; for without such
mysterious cause, what could be meant by ordaining, that they
should be sent away free on account of an eye or a tooth, and
not on account of any other members, when they should be
damaged ? but the mysterious reason is evident, when it is
known what is signified in the spiritual sense by an eye and a
tooth ; when this is known, why it was so ordained comes into
liglit.

9064. Verses 28-36. And when an ox shall strike ivith his
horn a man or a ivoman, and he die, the ox shall surely he stoned,
and his flesh shall not he eaten, and the master of the ox shall he
guiltless. And if the ox were used to push juith his horn from
yesterday [eind^] the day hefore, and it hath heen testified to his
master, and he hath not kept him in, and he hath slain a man or
a woman, the ox shall he stoned, and his master also shall die.
If exp)iation he set ujmi him, he shall give the redemption of his
soul, aceording to all that is set tqjon him. Whether he have
struek vjith the horn a son, or have striiek with the horn a
daughter, according to this judgment it shall he done unto him.
If the ox shall strike with the horn a man-servant or a maid-
servant, he shall give unto their master thirty shekels of silver,
and the ox shall he stoned. And lohen a man hath opened a pit,
or when a man hath digged a pit, and hath not covered it, and
an ox or an ass hath fallen therein; the master of the pit shall
repay, he shall render silver to his master, and the dead [heasf]
shall he his. And when a man's ox shall strike the ox of his

VOL. X. 2 I 497

9064.] EXODUS.

companion, and he die, they shall sell the living ox, and shall
divide the silver thereof, and the dead, [ar] also they shall divide.
Or if it he hioum that the ox hath used to 'push with his horn
from yesterday [awrf] the day before, and his master liave not
kept him in, paying he shall repay ox for ox, and the dead one
shall be his.

And ivhen an ox shall striJce with his horn a man or a icoman,
signifies if the affection of evil in the natural part shall injure
the truth or good of faith. And he die, signifies even so as to
destroy it. He shall surely be stoned, signifies the punishment
of the destroyed truth and good of faith. And his flesh shall
not be eaten, signifies tliat that evil is in no wise to be appropri-
ated, but cast out. And the master of the ox shall be guiltless,
signifies that the evil is not from the internal man, because it
is from the voluntary and not from the intellectual part. And
if the ox ivere used to j^ush with his horn from yesterday [and]
the day before, signifies if the affection of evil has existed for a
long time. Aiul it hath been testified to his master, signifies and
this has passed into the intellectual part. And he hath not
Jcept him in, signifies non-repression. And he hath slain a man
or a u-oman, signifies if then it has destroyed the good and
truth of faith. The ox shall be stoned, signifies the punishment
of destroyed truth. And his master also shall die, signifies the
condemnation of the internal man. If expiation be set upon
Ihim, signifies in order that he may be free from condenmation.
He shall give the redemption of his soid, signifies the grievous
things of repentance. According to all that is set up)on him,
signifies according to the quality of the affection of evil from
the intellectual part. Whether he have struck with the horn a
son, or have struck with the horn a daughter, signifies an assault
from the aff'ection of evil upon the truths and goods of faith
derived from interior things. According to this judgment it
shall be done unto him, signifies that there shall be a similar
punishment. If an ox shall strike with the horn a man-servant
or a maidservant, signifies if the aff'ection of evil have destroyed
truth or good in the natural part. He shall give unto their
master thirty shekels of silver, signifies that the internal man
shall fully restore it. And the ox shall be stoned, signifies the
punishment of destroyed truth and good in the natural part.
And when a man hath ojjened a pit, signifies if any one have
received falsity from another. Or when a man hath digged a
pit, signifies or if he himself have devised it. And an ox or an
ass hcdh fallen therein, signifies that it has perverted good or
truth in the natural part. The master of the pit shall repay,
signifies that he to whom the falsity appertains, shall amend.
He shall render silver to his muster, signifies by truth appertain-
ing to the man whose good or truth in the natural part has
been perverted. And the dead beast shall be his, signifies
498

CHAPTEli XXI. 28. [9065-9069.

that the evil or the falsity shall remain with him. A7id when
a man's ox shall strike the ox of his companion, signifies two
truths of which the affections are contrary, and the affection of
one shall injure that of the other. And he die, signifies so
that the good affection perishes. They shall sell the living ox,
signifies that the affection of the one which hath injured that
of the other shall be renounced. And shall divide the silver
thereof, signifies that the truth thereof shall be dispersed. And
the dead [ox] also they shall divide, signifies that the hurtful
affection also [shall be dispersed]. Or if it he known that the
ox hath used to push unth his horn from yesterday [and] the day
before, signifies if it were before known that there was such an
affection. And his master have not kept him in, signifies and
if he have not kept it in bonds. Paying he shall repay ox for ox,
signifies entire restitution. And the dead one shall he his,
signifies for the affection which has injured.

9065. Verse 28. And when an ox shall strike with his horn a
man or a woman, signifies if the affection of evil in the natural
part shall injure the truth or good of faith. This appears from
the signification of striking tvith the horn, as denoting to injure ;
for a horn signifies the power of falsity from evil °(no. 2832)'
and to strike signifies to injure ; from the signification of an ox,
as denoting the affection of good in the natural part (see nos'
2180, 2566, 2781, 2830, 5913, 8937), consequently in the
opposite sense the affection of evil in the natural part ; from
the signification of a man (vir), as denoting the truth of faith
(see no. 9034) ; and from the signification of a woman, as
denoting the good of faith (see nos. 4823, 6014, 8337).

9066. And he die, signifies even so as to destroy it, as
appears without explanation.

9067. He shall surely he stoned, signifies the punishment of
the destroyed truth and good of faith, as appears from the
signification of to he stoned (see nos. 5156, 7456, 8575, 8799).

9068. And his flesh shall not he eaten, signifies that that evil
is in no wise to be appropriated, but cast out. This appears
from the signification of eating as denoting to be appropriated
and^conjoined (see nos. 2187, 2343, 3168, 3513, 3596, 3832,
4745, 5643, 8001); hence not to he eaten denotes not to be
appropriated but cast out; it is not to be appropriated, but
cast out, because it is such an evil as destroys the trutli and
good of the faith of the Church ; and from the signification of
flesh, as denoting the good of celestial love, and in^the opposite
sense the evil of self-love (see nos. 3813, 7850, 8409, 8431).

9069. And the master of the ox shall he guiltless, signifies that
the evil is not from the internal man, because it is from the
voluntary and not from the intellectual part. This appears
from the signification of the master of the ox, as denoting the
internal or spiritual man, for an ox signifies the affection of

499

9070-9072.] EXODUS.

evil in the natural or external man (no. 9065), hence the master
of the ox denotes the internal man, for this is the master of the
external or natural, inasmuch as he can rule over the affections
of evil in the natural part, and also does rule when the
Natural is subordinate, as it is with the regenerate ; and from
the signification of guiltless, as denoting without fault. The
reason is said to be, because the evil came forth from the
voluntary, and not from the intellectual part, for evil from the
voluntary and not at the same time from the intellectual part
does not condemn, for the man does not see it, and so does not
consider whether it be evil, therefore he is not conscious of it :
such evil is the evil from the hereditary nature, before the man
has been taught that it is evil, and also after he has been
taught it, wdiile it is only in the external life or that of the
body, and not at the same time in the internal life, which is
of the understanding; for to see and understand that a thing-
is evil, and still to do it, makes a man guilty, as the Lord
teaches in John : The Pharisees said, Are we also blind f Jesus
said unto them, If ye were hlind ye would not have sin ; hut nowi
2 ye say, We see, therefore your sin remaineth (ix. 40, 41). No
one is punished on account of hereditary evils, but on account
of his own evils (see nos. 966, 1667, 2307, 2308, 8806). It is
such evil which is signified by an ox striking with the horn a
man or a woman, before the master of the ox knew that he
was used to push with the horn. The verse which now follows
treats of the evil of which a man is conscious : this is signified
by an ox that was used to push with the horn, of which his
master knew and did not keep him in ; wherefore the punish-
ment thence is, that the ox shall be stoned, and the man shall
die, if expiation be not made.

9070. Verse 29. And if the ox were used to i^'^'^sh with the
horn from yesterday [aiid] the day before, signifies if the
affection of evil has existed for a long time. This appears
from the signification of an ox that was used to jncsh with the
horn, as denoting the alTection of evil (see above, no. 9065) ;
and from the signification of yesterday \_and'\ the day before, as
denoting a preceding state and time (see nos. 6983, 7114), thus
what has been before and for a long time.

9071. And it hath been testified to his master, signifies and
this has passed into the intellectual part. This appears from
the signification of having been testified, as denoting that it has
been made known, consequently that it has passed into the
intellectual part ; for the evil which is made known, passes
into the intellectual part, this being man's internal sight,
without which the voluntary part is blind ; when therefore the
evil which is of the voluntary part passes into the intellectual
part, it passes from thick darkness into light.

9072. And he hath not kept him in, signifies non-repression,
500

CHAPTEE XXI. 29, 30. [9073-9077.

as appears from the signification of keeping in, when it relates
to evil of the voluntary part which has passed into the light of
the intellectual part, as denoting forbidding or repression ; for
a man is gifted with understanding in order that he may see
evil, and then repress it.

9073. And he hath slain a man or a icoman, signifies if it
has destroyed the truth and good of faith. Tliis appears from
the signification of slaijing, as denoting to destroy ; and from
the signification of a man (yir), as denoting the truth of faith ;
and of a ivoman, as denoting the good of faith (as above,
no. 9065).

9074. The ox shall he stoned, signifies the punishment of
destroyed truth (see above, no. 9067).

9075. And his master also shall die, signifies the condemna-
tion of the internal man. This appears from the signification
of the master of the ox, as denoting the internal man (see above,
no. 9069); and from the signification of dying, as denoting
condemnation (see also above, no. 9008). The ox was to be
stoned, and his master to die, if he had known that the ox
had been used to push with his horn, and he had not kept him
in, because the spiritual [side] of this judgment or law is, that
the man who knows a thing to be evil, and does not repress it,
is guilty, for he approves it, and thereby extinguishes the light
of truth, and together with it the faith of truth in its concep-
tion ; and when this is extinguished, good from the Lord is
not received ; hence the internal man cannot be opened, conse-
(j^uently cannot be gifted with spiritual Hie, which is the life
of the truth and good of faith. When a man is in such a state,
he lives a natural life, which is that of the external man : but
such a life without a spiritual life, is dead ; hence it is con-
demnation (no. 7494).

9076. Verse 30. If expiation he set npon him, signifies in
order that he may be free from condenmation. This appears
from the signification of expiation, as denoting in order that
he may be free from condemnation ; for expiations were set
upon those who did evil not intentionally or deceitfully, and
they were of various kinds, and were at that time called
redemptions of the soul, for by tliem the life was redeemed :
but those external things signified internal, thus expiation
signified deliverance from condemnation ; hence redemption
signified the amendment of spiritual life by actual repentance.
As expiation signified deliverance from condenmation, hence it
also signified the pardoning of sins, and thence a cleansing
from them.

9077. He shall give the redemption of [his] soid, signifies the
grievous things of repentance. This appears from the sig-
nification of rcdem2^tion, as denoting to give another thing
in its place, that there may be deliverance ; for the various

501

9078, 9079.] EXODUS.

significations of redemption, see nos. 2954, 2959, 2966, 6281,
7205, 7445, 8078-8080. The redemption of the soul in this
passage signifies the grievous things of repentance, because
it treats of deliverance from condemnation, and a man cannot
be delivered from condemnation except by the removal of
evil, which can only be effected by actual repentance, which
is of the life ; and these effects are produced by spiritual
temptations, which are the grievous things of repentance.
Deliverance from condemnation, or, what is the same, deliver-
ance from sins, consists in the removal of evil, which is effected
by repentance of life (see nos. 8387-8394, 8958-8969); and
in such case there are temptations (see nos. 8958-8969).

9078. Accordmg to all that is set upon him, signifies accord-
ing to the quality of the affection of evil from the intellectual
part. This appears from what has now been said concerning
expiation and redemption ; for it was the evil of the will,
which was seen in the intellectual part, and not repressed,
that was to be expiated and redeemed by something equal
answering thereto, thus according to the quality of the affec-
tion of evil from the intellectual part.

9079. Verse 31. Whether he have struck with the horn a son,
or have struck with the horn a daughter, signifies an assault
from the affection of evil upon the truths and goods of faith
derived from interior things. This appears from the significa-
tion of striking with the horn, as denoting injury (as above,
no. 9065), thus an assault ; from the signification of a son, as
denoting the truth of faith, and of a daughter, as denoting the
good of "faith (see nos. 489-491, 533, 1147, 2362, 2623). They
denote the truths and goods derived from interior things,
because interior things are like parents, from which goods
and truths are born like sons and daughters ; for the goods
and truths of a regenerate man are like generations ; some of
which are in the place of a parent, others in the place of
children, of sons-in-law and daughters-in-law, of grand-sons
and grand-daughters, and so forth : hence they have theii-
consanguinities and relationships, and their families, in an

2 extended series. Thus are the societies in heaven arranged,
and thus also are the truths and goods with the man who is
regenerating, whence he also becomes a heaven in the least
form ; and, what is an arcanum, goods and truths in a man
mutually love each other, and according to love acknowledge
each other, and thus consociate with each other : this takes
its origin from the angelic societies, in which [all] love and
acknowledge each other, and consociate with each other,
according to their resemblances and likenesses of goods ; and,
what is wonderful, witli those who had never before seen each
other, if they are in a similar good, when they meet it is as if
they had known each other from infancy : from this origin it
502

CHAPTEK XXL 32. [9080-9082.

is, that goods and truths in a man conjoin themselves accord-
ing to the form of heaven, and produce in him a likeness of
heaven : but these things are from the Lord, both in heaven
and in a man-angel, that is, in a man who is being regenerated
and becoming an angel.

9080. According to this judgment it shall he done unto him,
signifies that there shall be a similar punishment, as appears
without explanation.

9081. Verse 32. If an ox shall strike with the horn a man-
servant or a maid-servant, signifies if the affection of evil have
destroyed truth or good in the natural part. This appears
from the signification of a man-servant, as denoting truth in
tlie natural part (see nos. 3019, 3020, 5305, 7998) ; from the
signification of a maid-servant, as denoting the affection of
truth in the same (see nos. 1895, 2567, 3835, 3849, 8993,
8994) ; and from the signification of striking with the horn, as
denoting to destroy. To strike with the horn in the Word is
predicated of the destruction of falsity l^y the power of truth,
and in the opposite sense, of the destruction of truth by the
power of falsity ; and this because a horn signifies the power
of truth from good, and of falsity from evil (no. 2832), as in
Ezekiel : Ye imsh with side and shoulder, and with your horns
ye strike all that are weak (xxxiv. 21); speaking of those
who with all their force and power destroy the truths and
goods of the Churcli by fallacious reasonings from sensual
things; to push with the side and shoulder denotes with
all force and power (nos. 1085, 4931-4937); hence it is
evident why striking with the horn is mentioned in Moses:
The first-hcgotten of his ox is his honour, and his horns are the
horns of a unicorn ; with these shall he strike the people together
to the ends of the earth (Deut. xxxiii. 17). This is in the
prophetical statement of Moses concerning Joseph, where Josejjh
in the internal sense means the Lord as to the Divine Spiritual,
and in the representative sense His spiritual kingdom; the
horns of a unicorn denote those things which possess power
from the good and truth of faith ; to strike the iKople denotes
to destroy falsities by means of truths; to the ends of the earth
denotes wherever the Cliurch is. In David: Thou art my
King, 0 God ; by Thee will ice strike our enemies with the horn
(Psalm xliv. 4, 5) ; to strike the enemies with the horn denotes
also to destroy the falsities therein by the power of the truth
and good of faith. Who cannot see, that in the above passages
no mention would have been made of striking with the horn,
as done by men, except from the signification of a horn, as
denoting power ?

9082. He shall give unto their master thirty shekels of silver,
signifies that the internal man shall fully restore it. This
appears from the signification of thirty shekels of silver, as

503

9083-9086.] , EXODUS.

denoting the full restoration of damage by means of truth, for
silver denotes truth from good (nos. 1551, 2954, 5658, 6112,
6914, 8917, 7999, 8932); tJiirty denotes what is full (nos.
5335, 7984) ; and the master who must restore it, denotes the
internal man (no. 9069), thus the truths of faith from the
Word, for these constitute the life of the internal man.

9083. And the ox shall he stoned, signifies the punishment of
(-lestroyed truth and good in the natural part. This appears
from the signification of being stoned, as denoting the punish-
ment of the destroyed truth and good of faith (see nos. 5156,
7456, 8575, 8799). It denotes in the natural part, because the
ox was to be stoned, which signifies the affection of evil which
was destructive, in the natural part.

9084. Verse 33. And when a man hath opened a pit, signifies
if any one have received falsity from another. This appears
from the signification of a pit, as denoting falsity (see nos.
4728, 4744, 5038) ; and from the signification of opening, when
it relates to falsity, as denoting to receive, in this case from
another, because it follows. Or when a man hath digged a pit,
which denotes to receive or devise from himself.

9085. Or when a onan hath digged a pit, signifies or if he
himself have devised it. This appears from the signification
of a pit, as denoting falsity ; and from the signification of
digging, as denoting to receive from himself, or to devise (see
just above, no. 9084).

9086. And an ox or an ass hath fallen therein, signifies that
it has perverted good or truth in the natural part. This
appears from the signification oi falling, as denoting to pervert
(of which we shall speak presently) ; from the signification of
an ox, as denoting the affection of evil in the natural part, thus
evil there (see above, no. 9065) : and from the signification of
a7i ass, as denoting truth in the natural part (see nos. 2781,
5492, 5741, 7024, 8078). Tofcdl into a pit, when it is said of
good and truth in the natural part, which are signified by an
ox and an ass, denotes to pervert, as is evident from what is
contained in the following verse, for there it treats of amend-
ment by means of truth, which can be affected with perverted
goods and truths, but not with those that are destroyed ; for
when good or truth is perverted, it still remains, although it be
mischievously explained ; falling also denotes to slip by mistake.

2 As this was signified by i'alling into a pit, therefore the Lord
said, Which of you having an ox or an assfcdlen into ei pit, doth
not straightway draw him out on the Sabbath day ? (Luke xiv.
5) ; this was said by the Lord when He healed the man that
had a dropsy on the Sabbatli day ; the Sabbath day was most
holy in that Church, because it signified the heavenly marriage,
which is the conjunction of good and of truth from the Lord
(nos. 8495, 8510) ; hence the Lord performed cures on the
504

CHAPTEIi XXr. 33. [908G.

Sabbath day, because tlie healing involved in them the healing
of spiritual life; and the dropsy involved the perversion of
truth and good ; thus the cure of it denoted the amendment
and restoration of perverted truth ; for all the Lord's miracles
involved and signified states of the Church (no. 8364), as in
general did all Divine miracles (no. 7337). Hence it was that
tiie Lord said : IVhich of you hai:infj an o-c or an ass fallen into
a pit, doth not straightwaij ilraiv him out on the Sahlatli day ?
which in the spiritual sense signified what has been said ; for
whatever tlie Lord spoke, He spoke from the Divine, and when
[spoken] from the Divine there is an internal sense in every
particular (nos. 9049, 9063 at the end) : a 2nt {imteus) there
signifies the same as a pit (fovea), namely, falsity (no. 1688).
And since it denotes falsity, therefore also the Lord, when He
spake concerning tlie falsities of the Church, said : When tlie
Uind leads the blind, hotli fall into a pit (Matt. xv. 14) : the
blind denotes one who is in error ; falling into a pit denotes
to pervert truth : these things were said comparatively, but all
comparisons in the Word are taken from significatives (nos.
3579, 8989). Those who believe that the Divine holiness in 3
the Word lies stored up therein no deeper than in the sense
which appears in the letter, only see in these and in other
passages of the Word, such holiness from a belief that all
things therein are divinely inspired, and that it contains
inexplicable arcana which are known to God alone: but those
who have not this belief, despise the Word, merely on account
of its apparently meaner style than tlie quality of the style
which has been set for the taste of the world, in many writers
ancient and modern : but let them know, that a Divine holi-
ness lies concealed in each and all things of the Word, but it
consists in each and all things treating of the Lord, and of His
kingdom and Church. These things are most holy, because
they are Divine from the Lord, and so contain eternal life,
according to the Lord's words in John : The words which I
speak unto you, are spirit and arc life (vi. 3) ; but those
most holy Divine things are manifested before the angels in
heaven, because they do not apprehend the Word naturally
according to the literal sense, but spiritually according to the
internal sense ; men also would apprehend the Word according
to this sense if they lived an angelic life, namely, a life of
faith and love. The things which are contained in the internal
sense of the Word, are no other than those which the genuine
doctrine of the Church teaches : this teaches the Lord, faith hi
Him, love to Him, and the love of the good which is from Him,
this love being charity towards the neighbour (nos. 6709, 6710,
8123) ; those who live this life, are enlightened by the Lord,
and see the holy things of the Word ; but others see them not
at all (see Preface to Genesis xviii.).

505

9087, 9088.] EXODUS.

9087. Verse 34. The master of the pit shall repay, signifies
that he to whom the falsity appertains shall amend. This
appears from the signification of the master of the pit, as denot-
ing him in whom there is falsity, for the pit denotes falsity
(nos. 9084, 9086) ; and from the signification of repaying, as
denoting to amend ; repaying denotes to amend, because a fine
denotes amendment (no. 9045), and the silver which he was to
pay signifies truth, by which amendment is effected (which is
next treated of).

9088. He shall render silver to his master, signifies by truth
appertaining to the man whose good or truth in the natural
part has been perverted. This appears from the signification
of silver, as denoting truth (see nos. 1551, 2048, 5658, 6112, 6914,
6917, 7999), and giving silver denotes to redeem by truth (no.
2954) ; and from the signification of his master, whose ox or
ass had fallen into the pit, as denoting him whose good or truth
in the natural part has been perverted, for an ox denotes good
in the natural part, and ayi ass denotes truth there (no. 9065),

: and to fall into a pit is to pervert them (no. 9086). The case
herein is this : If good or truth be perverted by falsity, then
what is perverted is to be amended by truth, within the Church
by truth from the Word, or from doctrine from it : the reason
why this ought to be so is, because truth teaches what is evil
and what is false, and thus the man sees and acknowledges it,
and when he sees and acknowledges it then he may be amended ;
for the Lord flows into those things with a man which the man
knows, but not into those things which he does not know ; on
this account a man does not amend what is evil or false, until
he knows that it is such : hence those who do the work of
repentance must see and acknowledge their evils, and so live
the life of truth (nos. 8388-8392). The case is similar in
respect to purification from the evils of self-love and the love
of the world : purification from those loves can only be effected
by the truths of faith, because these teach that all lusts spring
from those loves : hence with the Tsraelitish and Jewish nation
circumcision was performed with a knife of stone (petra) ; for
circumcision signified purification from those filthy loves, and
the knife of stone, by which it was performed, signified the
truth of faith (nos. 2799, 7044). By means of the truths of
faith also a man is regenerated (nos. 8635-8640, 8772) : this
was signified by the washings, whereby in old time they were
cleansed ; and the same also is signified at this day by the
waters of l)aptism ; for waters signify the truths of faith, by
which evils are removed (nos. 739, 2702, 3058, 3424, 4976.
7307, 8568); and baptism signifies regeneration (nos. 4255,

3 5120 at the end). Hence it is evident how erroneously those
think who believe that evils or sins with a man are wiped
away, as filth is washed from the body by water; and that
506

CHAPTER XXL 34, 35. [9089, 9090.

those were interiorly cleansed who were formerly washed hy
waters according to the statutes of the Church ; and also that
at this day they are saved by being baptized ; whereas washing
formerly only represented the cleansing of the interiors, and
baptism signifies regeneration, the water therein denoting the
truths of faith by which the man is cleansed and regenerated,
for by them evils are removed. Baptism is for those who are
within the Church, because they have the Word wherein the
truths of faith are, by which a man is regenerated.

9089. And the dead [beast] shall he his, signifies that the evil
or the falsity shall remain with him. This appears from the
signification of the dead, when it is said of good or truth in the
natural part, which is signified by an ox or an ass, as denoting
evil or falsity; for when good dies, evil succeeds, and when
truth dies, falsity succeeds ; because what is dead denotes evil
and falsity, therefore those are called dead who will what is
evil and believe what is false (no. 7494) ; and from the significa-
tion of heinff his, as denoting to remain with him. The case
lierein is this : if any one by means of falsity destroy good or
trutli with himself, or with others, he does it from evil, thus
from the voluntary part by means of the intellectual, for all
evil is of the voluntary and all falsity of tlie intellectual part :
what is effected by both remains, for it affects every thing of
a man's life ; it is otherwise if evil proceed from the voluntary
part and not at the same time from the intellectual part (no.
9009) : it is hence evident why it was decreed that the dead
shall be his.

9090. Verse 35. And when a man's ox shall strihe the ox of
his companion, signifies two truths, of which the affections are
contrary, and the affection of one shall injure that of the otlier.
This appears from the signification of striking, as denoting the
injury of truth (see above, no. 9057); from the signification of
an ox, as denoting the affection of good, and in the opposite
sense the affection of evil, in the natural part (see also above,
no. 9065) ; and from the signification of a man (vir), as denot-
ing truth (see no. 9034) ; hence a mem and a companion signify
two truths : the reason why the affections which are signified
are contrary is, because it is oxen, which signify affections, that
injure each other ; for it is things which are contrary that hurt
each other, not those things which are not contrary. Tliat
man who does not know the nature of representatives and
correspondences, may w^onder, that an ox, because it is a beast,
should signify the affection of good or evil with a man ; but
let him know, that all beasts signify such things as relate to
some affection or inclination ; this is very well known in the
spiritual world, where there frequently appear various kinds
of beasts, as oxen, heifers, cows, horses, mules, asses, sheep,
goats, kids, lambs, also evil beasts, as tigers, panthers, bears,

507

9091-9093.] EXODUS.

dogs, hogs, serpents ; and also beasts such as are nowhere seen
1 on earth, likewise birds of various kinds. That such things
appear there surpasses the belief of those who suppose that
nothing exists but what they see with their bodily eyes : such
persons also do not believe that there are any spirits or angels,
still less that they appear to each other as men, that they see
each other, converse with each other, and touch each other ;
the reason is, that they are so sensual and corporeal as to
believe that only bodies live ; hence, as has been said, such
things entirely surpass their belief : nevertheless I , have not
only seen them a thousand times, but I have also been informed
about the animals seen, whence they exist, and what they
signify ; thus also the affections of good in the natural part,
when they are presented to view in animal form, appear as
tame oxen, and the affections of evil as wild oxen ; and the
rest of the affections appear in the forms of other animals ;
hence various kinds of beasts signify the things in man to
which they correspond (but on this subject see what has been
before shewn, nos. 142, 143, 246, 714-716, 719, 1823, 2179,
2180, 2781, 2805. 2807, 2830, 3218, 3519, 5198, 7523).

9091. And he die, signifies so that the good affection perishes.
This appears from the signification of dying, as denoting to
perish ; and from the signification of an ox, which has died of a
stroke given by another ox, as denoting a good affection (see
just above, no. 9090).

9092. Thei/ shall sell the living ox, signifies that the affection
of the one which had injured that of the other, shall be
renounced. This appears from the signification of selling, as
denoting to renoimce (see nos. 4098, 4752, 4758, 5886) ; and
from the signification of the living ox, as denoting an affection
of truth which had injured the affection of the truth of another
(see above, no. 9090).

9093. And shall divide the silver thereof, signifies that the
truth thereof shall be dispersed. This appears from the
signification of dividing, as denoting to exterminate and dis-
perse (see nos. 6360, 6361) ; and from the signification of silver,
as denoting truth (see nos. 1551, 2048, 5658^ 6112, 6914, 6917,
7999). Why dividing denotes to disperse is, because things
which are consociated, if they are divided, are also dispersed ;
as he who divides his mind (animus sen mens), destroys it ; for
a man's mind {mens) is constituted of two parts, one of which
is called the understanding, the other the will ; he who divides
those two parts, disperses the things of one part, for the one
must live from the other ; hence the other also perishes. The
case is the same with him who divides truth from good, or,
what is the same, faith from charity ; whoever does this, destroys
both : in a word, all things which ought to be a one, if they

2 are divided, perish. This division is meant by the Lord's words
508

CHAPTER XXL 35. [9093.

in Luke: A^o one can serve two masters; for cither he will hate
the one and love the other ; or he will prefer the one and despise
the other ; ye cannot serve God and Mammon (xvi. 13) ; that is,
by faitli to serve the Lord, and by love the world, thus to
acknowledge truth and to do evil; whoever does this has a
divided mind, whence comes its destruction. From these con-
siderations it is evident, whence it is that to divide denotes to
be dispersed. This also appears in i\Iatthew : The lord of this
serva7it shall come in a day in ichich he doth not cxjocet him, and
in an hour of which he dMh not know, and shall divide him, and
appoint him his p)ortion with the hypocrites (xxiv. 50, 51); here
to divide denotes to separate and remove from goods and truths
(no. 4424), thus to disperse. In Moses : Cursed he their anger, 3
for it is fierce, and their wrath, for it is cruel : I will divide
them in Jacob, and will disperse them in Israel (Gen. xlix. 7) ;
here Israel is speaking prophetically of Simeon and Levi ;
Simeon and Levi represent those who are in faith separate
from charity (no. 6352) ; Jacob and Israel the external and
internal Church, and also the external and internal man (nos.
4286, 4598, 5973, 6360, 6361) ; to divide them in Jacob denotes
to exterminate them from the external Church, and to disperse
them in Israel from the internal Church, thus to disperse the
goods and truths of the Church with them. That dividing 4
denotes this, is also evident from the words written on the
wall, when Belshazzar king of Babylon, together with his
grandees, his wives and concubines, drank wine out of the
vessels of gold and silver from the temple at Jerusalem ; it
was written. Numbered, numhercd, toeighed, and divided; where
divided denotes to be separated from the kingdom (Dan.
V. 2-4, 25, 28): this passage shews how all things at that
time were representative ; it here describes the profanation of
good and truth, which is signified by Babylon, Babylon denot-
ing profanation (see nos. il82, 1283, 1295, 1304-1308, 1321,
1322, 1326) ; vessels of gold and silver denote tlie goods of
love and the truths of faith from the Lord (nos. 1551, 1552,
5658, 6914, 6917) ; profanation is signified by drinking out
of them, and then praising the gods of gold, silver, brass, iron,
wood, and stone, as we read in the fourth verse of the said
chapter, these denoting evils and falsities in a series (no. 4402
at the end, 4544, 7873, 8941) ; the temple at Jerusalem, whence
the vessels came, in the supreme sense signifies the Lord, and
in the representative sense. His kingdom and Church (no. 3720) ;
the kingdom of Belshazzar being divided signified the dispersion
of good and truth, and his being slain that night signified the
privation of the life of truth and good, thus condemnation ; for
to be divided denotes to be dispersed ; a king denotes the truth
of good (nos. 1672, 2015, 2069, 3009, 3670, 4575, 4581, 4966,
5044, 5068, 6148) ; the same is signified by a kingdom (nos. 1672,

509

9094.] EXODUS.

2547, 4G91); to be slain is to be deprived of tlie life of truth
Hiid good (iios. 3607, 6767, 8902), and the night in whieh he was
slain denotes a state of evil and falsity (nos. 2353, 7776, 7851,
7870, 7947); hence it is evident that all things in it were
i representative. It is written in David : They divided My
(jarments amongst themselves, and iqwn My vesture they east lots
(Psalm xxii. 18) ; and in Matthew : They divided His garments,
casting lots, that ichat was said by the jyrophet might he fulfilled
(xxvii. 35); also in John: TIte soldiers took the garments, and
made four ixirts, and the coat ; the coat was without seam, woven
from the top throughout : they said concerning it, Let us not divide
it, hut let us cast lots for it, ivhose it shall be, that the Scripture
might be fulfilled (xix, 23, 24) ; the man that reads these words,
and knows nothing of the internal sense of the Word, is not
aware that any arcanum lies concealed therein ; when yet in
every j)articidar there is a Divine arcanum ; it was an arcanum
that Divine Truths were dispersed by the Jews, for the Lord
was the Divine Truth, hence He is called the Word (John i. 1,
and following verses). The Word is the Divine Truth ; the
Lord's garments represented truths in the external form, and
His coat, in the internal ; the division of the garments repre-
sented the dispersion of the truths of faith by the Jews ;
garments denote truths in the external form (see nos. 2576,
5248, 5954, 6918); and a coat denotes truth in the internal
form (no. 4677) : truths in the external form are such as those
of the Word in the literal sense; but truths in the internal
form are such as those of the Word in the spiritual sense ; the
division of the garments into four parts signified a total dis-
persion, in like manner as the division in Zechariah (xiv. 4),
and other places ; in like manner the division into two parts, as
it is written concerning the veil of the temple (Matt, xxvii. 51 ;
Mark xv. 38) ; the rending of the 7'oeks also on that occasion
(Matt, xxvii. 51) represented the dispersion of all things of
faith ; for a rock denotes the Lord as to faith, and hence it
denotes faith from the Lord.

9094. And the dead ox also they shall divide, signifies that the
hurtful affection also [shall be dispersed]. This appears from
this signification of what is dead, as denoting evil and falsity
(see above, no. 90U8), hence a dead ox signifies the affection of
evil and falsity in the natural part, thus a hurtful affection, for
evil injures by means of falsity ; and from the signification of
dividing, as denoting to disperse (as above, no. 9093). How
the case is with the things contained in this verse in the
internal sense, can hardly be explained to the apprehension ;
they are such as can be coinpreliended by the angels, and in
some measure by men; for the angels see the arcana of the
Word in light from the Lord, in which innumerable things are
presented to the view, which do not fall into expressions of
510

CHAl'TKli XXI. 1^,5. [0094.

speech, and not even into ideas of thou<,dit with men so lon;^- us
they live in the body; the reason is, tluit witli men tlie light
of heaven flows into the light of the world, and so into such
things as either extinguish, reject, or darken, and thereby
weaken, the light of heaven ; the cares of the world and of the
body are of such a nature, especially those which arise from
the loves of self and the world; hence it is that the things of
angelic wisdom are for tlie most part unutteralde, and also
incomprehensible. Nevertheless a man comes into such wisdom ^
after the rejection of the body, that is, after death, but only
that man who had received the life of faith and charity from
the Lord in the world : for the ability of receiving such wisdom
resides in the good of faith and charity. It has also l)cen
granted me to know from much experience, that the things
which the angels see and think in the light of heaven are
ineffable; for when I have been elevated into that light, I
have seemed to myself to understand all that the angels said
there, but when I have been let down thence into the light of
the external or natural man, and in this light desired to
recollect the things which I had there heard, I could neither
express them by words, nor even comprehend tliem by ideas of
thought, except in a few instances, and these but obscurely ;
from which considerations it is evident, that the things which
are seen and heard in heaven are such as the eye hath not
seen, nor the ear heard. Such are the things which lie con-
cealed inmostly in the internal sense of the Word. The case
is similar with the things contained in the internal sense in
this and the following verse ; the tilings that are therein, and
can be explained to the apjjrehension, are the following : All
the truths in a man derive their life from the affections cjf
some love; truth without life from that source, is like a sound
issuing from the mcjuth without an idea, or like the sound
of an automaton ; hence it is evident that the life of a man's
understanding is from the life of his will, consequently the life
of truth is from the life of good ; for truth has relation to the
understanding, and good to the will. If therefore there are two
truths which have not their life from the same common
affection, but from contrary affections, they must needs be
dispersed, for they clash with each other ; and when truths are
dispersed, their affections also are dispersed ; for there is a
common affection, under which all the truths in a man are
consociated ; this common affection is good. Thus I'ur it is
possible to declare concerning the things signified in the
internal sense by the oxen of two men, one of which gores tlie
other so that he dies ; and that in such case the living ox shall
be sold, and the silver divided, and also the dead ox. Who 4
belonging to the Ohurcli does not know, that Divine things are
contained in each and all of the Word ? but who can see

511

9095, 9096.] EXODUS.

Divine things in these laws concerning oxen and asses falling
into a pit, and oxen striking with the horn, if they be looked
at and explained only as to the sense of the letter ? But if
they are looked at and explained at the same time as to the
internal sense, then they are Divine, even in the sense of the
letter ; for in that sense each and all things of the Word treat of
the Lord, of His kingdom and Church, thus of Divine things ; for
in order to constitute anytliing Divine and holy, it must treat
of what is Divine and holy ; the thing treated of produces the
effect. The worldly things, and those of civil judicature, such
as the judgments, the statutes, and the laws promulgated by
the Lord from Mount Sinai, which are contained in this and
the following chapters of Exodus, are Divine and holy by
inspiration, which is not dictation, but influx from the Divine ;
whatever flows in from the Divine, passes through heaven, and
is there celestial and spiritual ; but when it comes into the
world it becomes something worldly, in which inwardly those
things are. It is consequently evident whence the Divine comes
and where the Divine is in the Word ; and what inspiration is.

9095. Verse 36. Or if it he known that the ox hath tised to
push with his horn from yesterday [cind^ the day hcfore, signifies
that if it were before known that there was such an affection.
This appears from the signification of being known or witnessed,
as denoting that it has passed into the intellectual part (as
above, no. 9071), for what has passed thither from the
voluntary part is made known ; and from the signification of
the ox being used to push with the horn from yesterday and the
day before, as denoting that there had before been such an
affection (as also above, no. 9070).

9096. And his master have not kept him in, signifies and if
he have not kept it in bonds. This appears from the significa-
tion of keep)ing in, as denoting to keep in bonds, namely, the
affection of evil in the natural part, which otherwise would
injure the truth of faith ; it denotes to keep in bonds, because
to be made known signifies to pass into the intellectual part
(no. 9095), and it is the intellectual part that sees evil, and
that which is seen may be restrained and kept in bonds, not
by the intellectual part, but through it by the Lord : for the
Lord flows into those things with a man which he knows, but
not into those of which he is ignorant. To keep in bonds means
to check and restrain ; bonds in the spiritual sense are nothing
but the affections which are of the love, for these are what lead
a man, and restrain him. If the affections of evil lead him, it
is the affections of truth from good which must restrain him.
A man's internal bonds are the affections of truth and good,
which are also called the bonds of conscience ; whereas his
external bonds are the affections of the love of self and the
world, for these lead him in external affairs : if these descend

512

CHAPTER XXL 36, 37. [9097, 9098.

from internal bonds, which are the affections of truth and good,
they are good, for the man then loves himself and the world,
not for the sake of himself and the world, but for the sake of
good uses from himself and the world (nos. 7819, 7820, 8995);
but if they do not come down from that source, they are evil,
and are called lusts, for then the man loves himself for the
sake of himself, and the world for the sake of the world.
Hence it may be known what we mean by internal and 2
external bonds, of which frequent mention has been made.
But bonds so called are not bonds except in relation to
opposites ; for he that does anything from the affection of the
love of good, acts from freedom ; but he that does anything
from the affection of the love of evil, appears to himself to act
from freedom, but he does not, because he acts from the lusts
which are from hell. He only is free who is in the affection
of good, because he is led by the Lord; this the Lord also
teaches in John : If ye abide in My word, ye shall he My
disciples indeed ; and ye shall know the truth, and the truth shall
make you free. Every one that doeth sin, is the servant of sin.
If the Son shall make you free, ye shall he free indeed (viii. 31,
32, 34, 36). Freedom consists in being led by the Lord, and
servitude in being led by lusts which are from hell (see nos.
892, 905, 2870-2893, 6205, 6477, 8209) ; for the Lord implants
affections for good, and aversion for evil; hence a man has
freedom in doing good, and absolute servitude in doing evil.
Whoever believes that Christian liberty extends further than
this is greatly mistaken.

9097. Repaying he shall repay ox for ox, signifies entire
restitution. This appears from the signification of repaying, as
denoting to restore ; entire is signified by repaying to repay ;
and from the signification of an ox, as denoting affection in the
natural part (see above, no. 9065).

[9097|.] And the dead one shall he his, signifies for the
affection which has injured. This appears from the significa-
tion of an ox, as denoting the affection of evil; for dead
signifies evil and falsity (according to what was said above,
no. 9089). How the case is with the things contained in the
internal sense in this verse, may be gathered from what was
explained above (no. 9094).

9098. Verse 37. When a man shall steal an ox or a sheep,
and shall kill it, or sell it, he shall repay five oxen for an ox, and
four sheep for a sheep.

When a man shall steal an ox or a sheep, signifies one that
takes from any person his exterior and interior good. And
shcdl kill it, signifies, shall destroy it. Or sell it, signifies, or if
he shall renounce it. He shall repay five oxen for an ox, signifies
punishment corresponding to much. And four sheep for a
sheep, signifies punishment corresponding to the full.

VOL. X. 2 k 513

9099-9103.] EXODUS.

9099. When a man shall steal cm ox or a sheep, signifies one
that takes away from any person his exterior or interior good.
This appears from the signification of stealing, as denoting to
take from any one his spiritual goods (see nos. 5135, 8906) ;
from the signification of an ox, as denoting the affection of
good in the natural part, thus exterior good (see nos. 2180,
2566, 2781, 2830, 5913, 8937) ; and from the signification of a
shee'p, as denoting interior good, for the things of the flock
signify those of interior good, and the things of the herd those
of exterior good (nos. 2566, 5913, 6048, 8937).

9100. And shall hill it, signifies shall destroy it, as appears
without explanation.

9101. Or sell it, signifies or if he shall renounce it, as
appears from the signification of selling, as denoting to re-
nounce (see nos. 4098, 4752, 5886, 6143).

9102. He shall rejyay Jive oxen for an ox, signifies punish-
ment corresponding to much. This appears from the signifi-
cation of Jive, as denoting somewhat (see nos. 4638, 5291),
and also much (nos. 5708, 5956) ; and from the signification of
repaying, as denoting amendment (no. 9087), and also restitu-
tion (no. 9097) ; it also denotes punishment, because when
good that has been renounced is to be amended or restored,
the man suffers hardships, for he is either left to his own evil,
thus also to the punishment of evil, for evil carries punish-
ment along with it (no. 8214) ; or he is led into temptations,
whereby the evil is vanquished and removed, and these are the
punishment here signified by repaying ; it denotes the corre-
sponding punishment, because the evil of the punishment and
that of the fault correspond (nos. 1857, 6559, 8214).

9103. And four sheep for a sheep, signifies also punishment
corresponding to the full. This appears from the signification
of four, as denoting conjunction; for foiir signify the same as
two, because the former number arises out of the latter, being
the double of it ; two denote conjunction (see nos. 5194, 8423),
and hence also four (nos. 1686, 8877) ; that those numbers
also denote to the full follows of consequence, for what is
conjoined is full ; and from the signification of a sheep, as
denoting interior good (see just above, no. 9099) ; the corre-
sponding punishment is signified by repaying fo7ir sheep for a
sheep (no. 9102). Interior good is what is called charity in the
interior man, and exterior good is charity in the exterior ; the
latter good must live from the former, for the good of charity
in the interior man is the good of spiritual life, and the good
of charity in the exterior is the good of natural life from it :
the latter good a man feels as a delight, but the former he
does not feel, but he perceives that it ought to be so, which
makes his mind contented ; in the other life this too is felt.

2 No one can know why five oxen were to be repayed for an ox,
514

CHAPTER XXI. 37. [9103.

and four sheep for a sheep, unless he know what theft is in
the spiritual sense, also what by an ox and a sheep mean : it
has been explained what those things denote, namely, the
taking away and renouncing of exterior and interior good ;
taking away is effected by evil, and renouncing by falsity ;
hence their punishment and restoration are signified by five
and four ; all numbers in the Word signifying things (see nos.
575, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264,
4495, 4670, 5265, 6175) ; in this case the things which involve
restoration, namely, the number five involves the restoration of
exterior good to much, and the number four the restoration of
interior good to the full. Interior good is to be restored to
the full, because it is this good which constitutes a man's
spiritual life ; and unless the spiritual life he fully restored,
the exterior good, which constitutes the natural life, cannot
be restored, for by the former life the latter is restored ; this
may appear from the regeneration of man, in which the
external man is regenerated by means of the internal (see nos.
9043, 9046, 9061) ; but good in the external or natural part
cannot be fully restored, because the stroke remains there as
a scar which is grown callous. These are the things which
those numbers involve. A brief statement shall in addition 3
lie made about the restoration of exterior good which constitutes
the natural life of man, from the interior good which constitutes
his spiritual life : a man's natural part sees things in the light
(liLx) of the world, which is called natural light {lumen) ; a
man procures to himself that light by the objects which enter
by the sight and the hearing, thus by the objects which belong
to the world ; hereby he sees those things inwardly in him-
self, almost as the eye sees them. The objects which enter by
those senses, appear to him at first as pleasurable and delight-
ful, afterwards the infant man distinguishes between the
delights, whence he learns to discriminate, and this by degrees
more exactly. When light from heaven flows into these things,
then the man begins to see them spiritually, and first to dis-
criminate between what is useful and what is not ; hence he
begins to have a view of the truth, for that which is useful to
him he regards as true, and what is useless as untrue. This
view increases according to the influx of the light of heaven,
until at length he discriminates not only between truths, but
also between truths in these truths ; and this the more clearly
in proportion as communication is better opened between the
internal and the external man ; for the light of heaven, by
means of the internal man, flows from the Lord into the ex-
ternal. From this source a man has then perception ; but still 4
it is not spiritual perception ; for this does not arise from
natural but from spiritual truths ; spiritual truths are such as
are called the truths of faith. Spiritual perception exists from

515

9104] EXODUS.

these truths because the light of heaven is the Divine Truth
proceeding from the Lord, and it shines as light before the eyes
of the angels, and also shines in their understandings, and
gives them intelligence and wisdom, but variously according to
its reception in good ; wherefore a man must have the
knowledges of spiritual things in his natural part, in order
that spiritual perception may exist ; and the knowledges of
spiritual things must be from revelation. When the light of
heaven Hows into those knowledges, it flows into its own, for
as we have said, that light is the Divine Truth proceeding
from the Lord (see nos. 1053, 1521-1533, 1619-1632, 2776,
3138, 3167, 3195, 3222, 3223, 3341, 3636, 3643, 4180, 4302,
4408,4415, 4527, 5400, 6032, 6313, 6608); hence a man has
intelligence and wisdom in such things as relate to eternal life,
which increase according to his reception of that light, that is,
5 of the truths of faith in good ; good being charity. That the
natural or external man is regenerated, and also amended and
restored by means of the internal, may be manifest from what
has now been said ; for the things which are in the external or
natural man, live from the light of heaven ; for this is living
light, because it proceeds from the Lord, who is life itself; but
they do not live from natural light, which in itself is dead : to
the intent therefore that the things which are in this light may
live, there must be an influx of living light through the
internal man from the Lord ; this influx accommodates itself
according to the analogous and corresponding knowledges of
truth in the natural part, and according to the submission
there. Hence it is evident, that the external or natural part
of man must be regenerated by means of his internal. In like
manner good in the natural part that has been taken away and
renounced, must be amended and restored.

CONTINUATIOX CONCERNING THE SPIRITS AND INHABITANTS OF

THE Planet Saturn.

9104. Some of the spirits of this earth ivent over to the spirits
of the planet Saturn, who, as was said above, are afar off at a
considerable distance, for they appear at the end of our solar
system : the passage is effected in a moment, for distances in the
other life are mere a'ppiearances from the diversity of the states of
life (nos. 2625, 2837, 3356, 3387, 3404, 4321, 4882, 5605,
7381) ; and conjunctioji is effected by a state of desire to converse
vnth another ; hence it happens that in the other life persons who
have been at all connected in the world, either by love, or friend-
ship, or veneration, meet together whenever they desire it; but
they are aftenvards sejjarated according to the differeiices of the
state of their lives.
516

CHAPTER XXI. [9105-9108.

9105 After the spirits of the planet Saturn had conversed
with the spirits of our earth, they conversed xoith me thence ly
means of intermediate spirits, and expressed their sitrprise that
spirits from this earth so often come to them, and ask them what
God they ivorship; and rvhen they observe that the spirits of this
earth make such inquiries, they reply that they are 'insane; for
qreater insanity there cannot he than to ask ivhat God any one
worships, since there is hut one God for all in the universe; and.
that they are still more insane in not knowing that the Lord is
the Only God, and that He rules the whole heaven, and conse-
quently the whole world; for whoever rules heaven also rules
the world, as the world is ruled hy means of heaven.

9106 They said further, that spirits of another kind wlw go
in troops, frequently come to them, desiring to know how things
are with them; and that hy various methods they learn from them
what they know: respecting these they said, that they are not in-
sane, except in their desirmg to know, not for the sake of any use
hut merely that they may know. They were afterwards informed
that these spirits are from the planet Mercury; that knowledge
and the intelligence thence alone delight them, and not so mueli
the use therefrom, unless knowledge also he a use to them {see nos.
6811, 6815, 6921-6932, 7069-7079, 7170-7177).

9107 In what respect the spirits of our earth and those of
the planet Saturn differ from each other, it has heen given me to
know from manifest experience ; and at the same time, how the
sjnritual or internal man and the natural or external are at
variance and in collision with each other, when the latter is not
in faith and charity. For the spirits of the planet Saturn in
the Grand Man, have reference to a medium between the spiritual
and the natural sense,'hut which withdraws from the natural
and approaches to the spiritual (no. 8953; ; but the spirits of our
earth have reference to the natural and corporeal sense ; consequently
the latter have reference to the external man, hut the former to the
internal. How great the opposition and collision between them,
when the external or natiircd man does 7iot receive spiritual life by
faith and love to the Lord, was shewn by this experience.

9108. Spirits of the p)lanet Saturn came into view from a
distance, at a time when some spirits from our earth were present ;
the latter, on seeing them, became as it were insane, and began to
infest them hy infusing unworthy notions respecting faith and
also respecting the Lord; and while they loere railing at them,
they forced themselves into the midst of them, and from the
insanity which possessed them, strove to do them harm ; hut the
spirits of Saturn were not at all afraid, because they were secure,
and also in tranquillity ; hut the others, when they were m the
midst of them, began to breathe with diffidUty, and thence to be
tormented ; and so they cast themselves out, one in one direction
and another in another, and disappeared.

517

9109-9111.] EXODUS.

9109. The hy-standers hence i^erceived the quality of the
external or natural man separate from the internal, when he
comes into a spiritual si^here, tohich is that of the life of the
internal man, namely, that he is insane (a sphere encompassing
every one, which flows from the life of his love, see nos. 1048, 1053,
1316, 1504-1512, 4464, 5179, 6206, 7454). This is, because
the natural man separate from the sp)iritual is wise only from the
ivorld, and not at all from heaven ; and he that is vjise o^dy from
the world, believes nothing but what the senses comjjrehend, and
all that he believes is from the fallacies of the senses, consequently
from falsities ; hence it is that spiritual things are nothing to
him, so much so, that he can scarcely bear to hear the spiritual
mentioned ; hence also it is thai he does not understand wliat the
internal man is, and so does not believe that there is such a thing ;
wherefore sueh become insane when they are kept in a spiritual
sphere : it is otherwise ivhile they live in the loorld, for then they
cither thinJc. naturally of spiritual things, or turn away their car,
that is, they hear and do not attend. Such are ajfflieted with grief
and blindness lohcn they are raised into a spiritual sp)here {see
no. 8797).

9110. From the above experience it was also manifest, that
the naturcd man cannot bring himself into, that is, ascend into
the spiritual ; but when a man is in faith and in the spiritual
life thence, and thinks, then the spiritual man descends, that is,
thinks in the natural ; for there is given spiritucd influx, that
is, from the spiritual world into the natural, bid not contrarivjise ;
physical influx is altogether contrary to order and to nature, and
therefore impossible {sec nos. 3721, 5119, 5259, 5779, 6322,
8237) ; when therefore a natural man, who is separate from the
internal, comes into a sphere of spiritual life, he is seized first
with blindness, next with insanity, and at length tvith anguish.
Hence cdso it happens, that those who are in hell have no inclina-
tion to look to heaven {nos. 4225, 4226, 8137, 8265, 8945, 8946).

9111. At the close of the folloiving chapter an account will be
given of the spirits of tlie moon; and also why the Lord was
willing to be born on our earth, and not on another.

MOEEISON AND GIBB, PRINTERS, EDINBURGH.

518

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UNIVERSITY OF CALIFORNIA LIBRARY

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