HEAVENLY SECRETS
Emanuel Swedenborg

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AC EXODUS Chapter 4

THE DOCTRINE OF CHARITY

AC 6933. It is a common saying that everyone is neighbor to himself, that is, that one should take care of himself first of all. The doctrine of charity teaches how the case herein is.  Everyone is neighbor to himself, not in the first, but in the last place. In a prior place are others who are in good; in a still prior place is a society of many; in a place still prior is our country; in a place still prior is the church; in a place still prior is the Lord’s kingdom; and above all men and all things is the Lord.

AC 6934. The saying that everyone is neighbor to himself, and that he must take care of himself first of all, is to be understood in this way. Everyone must make provision for himself so as to have the necessaries of life, as food, clothing, a place to dwell in, and other things which are necessarily required in the civil life where he is; and this not only for himself, but also for his family; and not only for the present time, but also for the future.  Unless each person procures for himself the necessaries of life, he cannot be in a state to exercise charity toward the neighbor, for he is in need of all things.

AC 6935. The end in view declares in what way each person must be neighbor to himself, and must first of all take care of himself.  If the end is that he may become richer than others merely for the sake of riches, pleasure, eminence, and the like, the end is evil; and therefore he who from such an end believes he is neighbor to himself, injures himself to eternity.  But if the end is that he may acquire wealth for the sake of the necessaries of life, for himself and for his family, so as to be in a state to do what is good according to the commandments of the doctrine of charity, he takes care of himself for eternity.  The end itself makes the man, for the end is his love, because everyone has as the end that which he loves.

AC 6936. How the case herein is can be further seen from this similar example.  Everyone ought to take care of his body in respect to its food and clothing.  This must come first, but to the end that there may be a sound mind in a sound body. And everyone ought to take care of his mind in respect to its food, namely, in respect to such things as belong to intelligence and wisdom, to the end that his mind may thus be in a state to serve the Lord; he who does this, takes good care of himself for eternity. But he who takes care of his body merely for the sake of the body, and does not think of soundness of mind, and who does not take care of his mind in respect to such things as are of intelligence and wisdom, but in respect to such things as are contrary thereto, takes bad care of himself for eternity. From all this it is evident in what way everyone ought to be neighbor to himself, namely, not in the first place but in the last; for the end must not be for himself, but for others; and where the end is, there is the first.

AC 6937. Moreover the case herein is like that of a man who is building a house. He must first lay the foundation; but the foundation must be for the house, and the house for a place to dwell in.  And so everyone must first take care of himself, yet not for himself, but in order that he may be in a state to be of service to the neighbor, thus to his country, to the church, and above all to the Lord. He who believes that he is neighbor to himself in the first place, is like one who regards the foundation as the end, and not the house and dwelling in it; when yet the dwelling is the very first and last end, and the house together with its foundation is only a means to the end.

AC 6938. As is the case with possessions, so also is it with honors in the world: everyone is at liberty to provide himself with these also, yet not for the sake of himself, but for the sake of the neighbor: he who provides them for the sake of himself, provides ill for himself; but he who provides them for the sake of the neighbor, provides well for himself.  For he who turns his ends to himself turns himself toward hell; but he who turns his ends from himself to the neighbor, turns himself toward heaven.

EXODUS 4:1-31

1. And Moses answered, and said, And behold they will not believe me, and will not hear my voice; for they will say, Jehovah hath not been seen of thee.

2. And Jehovah said unto him, What is that in thy hand? And he said, A rod.

3. And He said, Cast it to the earth.  And he cast it to the earth, and it became a serpent; and Moses fled from before it.

4. And Jehovah said unto Moses, Put forth thy hand, and take hold of its tail; and he put forth his hand, and took hold of it, and it became a rod in his hand.

5. In order that they may believe that Jehovah hath been seen of thee, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob.

6. And Jehovah said further to him, Bring now thy hand into thy bosom. And he brought his hand into his bosom, and brought it out, and behold his hand was leprous as snow.

7. And He said, Bring back thine hand unto thy bosom; and he brought back his hand unto his bosom; and brought it forth out of his bosom, and behold it was turned again as his flesh.

8. And it shall be, if they do not believe thee, and hear the voice of the former sign, that they will believe the voice of the latter sign.

9. And it shall be, if they do not believe also these two signs, and do not hear thy voice, that thou shalt take of the waters of the river, and pour out on the dry land, and the waters which thou hast taken out of the river, they shall become blood in the dry land.

10. And Moses said unto Jehovah, In me, my Lord, I am not a man of words, even from yesterday, even from the day before yesterday, even from now in Thy speaking unto Thy servant, because heavy of mouth, and heavy of tongue am I.

11. And Jehovah said unto him, Who maketh man‘s mouth? or who hath made him dumb, or deaf, or seeing, or blind? is it not I Jehovah?

12. And now go, and I will be with thy mouth, and I will teach thee what thou shalt speak.

13. And he said, In me, my Lord, send I pray by the hand Thou wilt send.

14. And the anger of Jehovah was kindled against Moses, and He said, Is there not Aaron thy brother the Levite? I know that speaking he will speak. And also behold he goeth forth to meet thee; and he will see thee, and he will be glad in his heart.

15. And thou shalt speak unto him, and shalt put the words in his mouth; and I will be with thy mouth, and with his mouth, and will teach you what ye shall do.

16. And he shall speak for thee unto the people; and it shall be that he shall be to thee for a month, and thou shalt be to him for God.

17. And thou shalt take in thy hand this rod, wherewith thou shalt do the signs.

18. And Moses went, and returned to Jethro his father-in-law, and said to him, Let me go I pray and return unto my brethren who are in Egypt, and I shall see whether they yet live.  And Jethro said to Moses, Go in peace.

19. And Jehovah said unto Moses in Midian, Go, return into Egypt; because all the men seeking thy soul are dead.

20. And Moses took his wife and his sons, and made them ride upon the ass, and he returned to the land of Egypt; and Moses took the rod of God in his hand.

21. And Jehovah said unto Moses, When thou goest to return into Egypt, see all the wonders which I have put in thy hand, and thou shalt do them before Pharaoh; and I will harden his heart, and he will not send away the people.

22. And thou shalt say unto Pharaoh, Thus said Jehovah, My son, My firstborn, is Israel.

23. And I say unto thee, Send My son away, that he may serve Me; and if thou refuse to send him away, behold I will slay thy son, thy firstborn.

24. And it came to pass in the way, in the inn, that Jehovah met him, and sought to kill him.

25. And Zipporah took a stone, and cut off the foreskin of her son, and made it touch his feet; and she said, Because a bridegroom of bloods art thou to me.

26. And He ceased from him. Then she said, A bridegroom of bloods as to circumcisions.

27. And Jehovah said unto Aaron, Go to meet Moses, into the wilderness.  And he went, and met him in the mountain of God, and kissed him.

28. And Moses told Aaron all the words of Jehovah, wherewith He had sent him, and all the signs which He had commanded him.

29. And Moses went, and Aaron, and gathered together all the elders of the sons of Israel:

30. And Aaron spake all the words which Jehovah had spoken unto Moses, and did the signs before the eyes of the people.

31. And the people believed; and they heard that Jehovah had visited the sons of Israel, and that He had seen their affliction, and they bent themselves, and bowed themselves down.

THE CONTENTS

AC 6939. There is a continuation in this chapter in the internal sense with respect to the liberation of those who are of the spiritual church. First, their state is described, namely, that if they had not hope and faith, falsities and evils, and also things profane would drag them down: these are the things signified by the three signs.

AC 6940. Afterward the law Divine is treated of, that truth was adjoined to its good; and that thus good had the power to liberate, and to insinuate hope and faith. Moses represents the law Divine as to good, and Aaron as to truth.

AC 6941. Lastly that people is treated of, in that they only represented the spiritual church; and not that this church could be instituted among them, because they were in externals without internals. This is signified by Zipporah’s circumcision of her son, and by the blood wherewith his feet were stained.

THE INTERNAL SENSE

AC 6942. Verses 1-4. And Moses answered, and said, And behold they will not believe me, and will not hear my voice; for they will say, Jehovah hath not been seen of thee.  And Jehovah said unto him, What is that in thy hand? And he said, A rod.  And He said, Cast it to the earth.  And he cast it to the earth, and it became a serpent and Moses fled from before it. And Jehovah said unto Moses, Put forth thy hand, and take hold of its tail; and he put forth his hand, and took hold of it, and it became a rod in his hand.  “And Moses answered and said,” signifies thought from the law Divine; “And behold they will not believe me, and will not hear my voice,” signifies that those who are of the spiritual church would not have faith, thus would not receive “for they will say, Jehovah hath not been seen of thee,” signifies the Divine of the Lord in His Human; “and Jehovah said unto him,” signifies foresight as to what they would be if they had not faith; “What is that in thy hand? and he said, A rod,” signifies the power of the Lord‘s Divine Human; “and He said, Cast it to the earth,” signifies the influx of the power of the Lord’s Divine natural into the sensuous; “and it became a serpent,” signifies the sensuous and corporeal man thereby separated from the internal; “and Moses fled from before it,” signifies horror at the sensuous separated; “and Jehovah said unto Moses,” signifies providence from the Divine; “Put forth thy hand, and take hold of its tail,” signifies the power of uplifting from the ultimate sensuous; “and he Put forth his hand, and took hold of it,” signifies an uplifting toward the interiors “and it became a rod in his hand,” signifies that then power was communicated from the Divine.

AC 6943. And Moses answered and said.  That this signifies thought from the law Divine, is evident from the signification of “answering and saying,” as being thought.  For that which in the historical sense of the letter is expressed by external things, in the internal sense signifies internal things; because in no other way can the spiritual things of heaven be presented to men.  For man does not apprehend bare spiritual things, neither can they be expressed in the words of human speech; and therefore spiritual things have been described by corresponding natural things, and in this way have been given to man.  Thus the Word is helpful to man in the natural world, and also to man in the spiritual world, and hence there is communication of heaven with man, and communion.  And from the representation of Moses, as being the Lord as to the law Divine (n. 6752).  Hence it is evident that by “Moses answered and said” is signified thought from the law Divine. Thought from the law Divine is from truth from the Divine; here that the sons of Israel will not believe unless they see signs and wonders.

AC 6944. And behold they will not believe me, and will not hear my voice. That this signifies that those of the spiritual church would not have faith, thus would not receive, is evident from the representation of the sons of Israel, of whom these things are said, as being those who are of the spiritual church (n. 6426, 6637); from the signification of “not believing,” as being not to have faith; and from the signification of “not hearing the voice,” as being not to receive (n. 5471, 5475).

AC 6945. For they will say, Jehovah hath not been seen of thee. That this signifies the Divine which is in the Lord‘s Human, is evident from the signification of “saying,” as being perception, here the perception of those who are of the spiritual church; and from the signification of “Jehovah seen,” as being the appearing of the Lord’s Divine in His Human.  That “to be seen” denotes to appear is evident, and that “Jehovah” is the Lord as to the Divine Itself and as to the Divine Human, may be seen above (n. 1736, 2004, 2005, 2018, 2025, 2156, 2329, 2921, 3023, 3035, 5041, 5663, 6281, 6303, 6905). That “Jehovah seen” denotes the appearing of the Lord‘s Divine in His Human, is evident also from the fact that His Divine cannot appear to any man, nor even to any angel, except through the Divine Human; nor the Divine Human except through the Divine truth which proceeds from Him.  Here in the internal sense the subject treated of is the liberation of those who are of the spiritual church. These were liberated by the Lord’s coming into the world, (n. 2661, 2716, 3969, 6854, 6914); and these specifically were saved by means of the Lord‘s Divine Human, (n. 2716, 2833, 2834).

[2] As regards this statement, that the people of that church would not have faith, and would not receive what the law Divine represented by Moses (that is, what the Word) says, unless they saw signs, the case is this. These people, being of the spiritual church, have no perception of truth from good, as the celestial have, but acknowledge as truth every doctrinal matter of their church which they have confirmed in themselves, and are therefore relatively in obscurity (n. 2718, 2831, 2849, 2935, 2937, 3833, 6427, 6500, 6865), as can also be seen from the fact that they do not at all comprehend how the Lord’s Human can be Divine; nor that the Divine love in the Human can effect this; for they keep their thought in a human such as exists with man, and they do not recede from this thought when they think of the Lord, in such an entanglement are they.  The same can also be seen from the fact that neither do they comprehend how man can live after death, and at the same time have senses, such as sight, hearing, touch, and smell, and be in a human form there. That such is man when he has cast away his body and its senses and members, appears to them foreign to the truth, so enwrapped are they in things of sense, and in the memory-knowledges and fallacies thence derived; and therefore unless they believed that the body will again he conjoined with the soul, they would have no belief whatever in any resurrection.

[3] From all this it is sufficiently evident in how much obscurity they are as regards the things of heaven; and hence it is that no faith can ever be implanted in them unless they are withheld by the Lord from falsities by a mighty force. And as there was no such force before the Lord‘s coming, but only after His coming, when He had made the Human in Himself Divine, therefore they could not be taken out of the lower earth, where they were being infested by falsities, and be taken up into heaven, until after the Lord’s resurrection (n. 6914).  From this then it is that it is said that they would not believe, thus neither would receive what the law Divine, that is, the truth Divine says, unless they saw that it is so, thus unless they saw signs.

AC 6946. And Jehovah said unto him. That this signifies foresight as to what they would be if they had not faith, is evil dent from the signification of “saying,” when predicated of Jehovah or the Lord, as being foresight (n. 5361).  That it denotes foresight as to what they would be if they had not faith, is plain from the three signs treated of below; for in the internal sense these signs represent their state if they did not believe.

AC 6947. What is that in thy hand? And he said, A rod. That this signifies the power of the Lord‘s Divine Human, is evident from the signification of “hand,” as being power (n. 878, 3387, 4931-4937, 5327, 5328, 5544) and from the signification of a “rod,” as also being power (n. 4013, 4876, 4936).  That it is the power of the Lord’s Divine Human, is because by Moses is represented the Lord as to the law Divine, or the Word, which is the Divine truth proceeding from the Lord‘s Divine Human (n. 6752). The power which is signified by “hand” is the power proceeding from the Lord’s Divine rational; but the power which is signified by “rod” is the power proceeding from the Lord‘s Divine natural.  That the “rod” denotes the power proceeding from the Lord’s Divine natural, is because a rod supports the body, like a foot, and by a “foot” is signified the natural (n. 2162, 3147, 3761, 3986, 4280, 4938-4952). That “to lift up the hand” denotes power in the spiritual, and “to lift up the foot” denotes power in the natural, may be seen above (n. 5327, 5328); and for this reason, in accordance with the kind of elevation treated of in the internal sense, it was sometimes said to Moses when he was to do miracles, that he should “lift up the hand,” sometimes that he should “lift up the rod.”

AC 6948. And He said, Cast it to the earth.  That this signifies the influx of the power of the Lord‘s Divine natural into the sensuous, is evident from the signification of a “rod,” as being power in the natural, and when it is said of the Lord, as being the power proceeding from his Divine natural (n. 6947) from the signification of “casting,” or “sending forth,” as being proceeding, thus influx; and from the signification of “the earth” as being man’s external (n. 82, 913, 1411, 1733), here his sensuous and corporeal, which are the outermosts, because the rod became a serpent, and by a “serpent” is signified the sensuous and corporeal man.

[2] By the Divine power of the Lord is here meant the Divine truth proceeding from the Lord, for there is power in Divine truth, insomuch that it is power itself (n. 3091, 4931, 6344, 6423). The Divine truth proceeding from the Lord flows into every man, through his interiors into the exteriors, even into the external Sensuous and into the corporeal, and calls forth everywhere things correspondent in their order; in the sensuous, things correspondent, it such as appear in the world and upon the earth.  But as the things which are in the world and upon the earth appear otherwise than as they are, they are therefore full of fallacies; and therefore when the sensuous is in these evils only, it must needs think against the goods and truths of faith, because it thinks from fallacies; and when Divine truth flows in, it must needs turn it into falsity.

[3] That a man who is not elevated from the sensuous, but is in it and thinks from it, thinks from fallacies, may be illustrated by examples:--The fallacies in respect to the life of man, that it is of the body, when yet it is of the spirit in the body: in respect to the sight - that it is of the eye: in respect to the hearing that it is of the ear: in respect to the speech - that it is of the tongue and mouth; when yet it is the spirit which sees, hears, and speaks, through these organs of the body.  The fallacies in respect to life - that it is permanent in man, when yet it flows in.  The fallacies in respect to the soul - that it cannot be in a human form, and in human senses and affections. The fallacies in respect to heaven and hell - that the former is above man, and the latter beneath him, when yet they are in him.  The fallacies that objects flow into the exteriors, when yet what is external does not flow into what is internal, but what is internal into what is external.  The fallacies in respect to the life after death - that it is impossible except together with the body.  Besides the fallacies in natural things, which give rise to the self-contradictory conjectures of so many persons.

[4] Who cannot see that fallacies and the falsities thence derived have dominion instead of truths, merely from the dispute which long existed in respect to the circulation of the blood, which though supported by so many experimental proofs, nevertheless long remained in doubt; and also from the dispute about the sun - that it revolved once a day around this earth, and not only the sun, but also the moon, all the planets, and the whole starry heaven; and also from the dispute which still continues in respect to the soul, its conjunction with the body, and its seat therein.  Seeing that the fallacies of the senses have dominion in such things, although their true character is plain from so many phenomena and effects, why should they not do so in such things as belong to heaven, which being spiritual are not plain except through correspondences?

[5] From all this it can now be seen what is the quality of man‘s sensuous, viewed in itself, and left to itself; namely, that it is in fallacies, and thence in falsities, thus is against the truths and goods of faith Hence it is that when man is in the sensuous and in its light, he is in thick darkness in respect to the things of the spiritual world, that is, in respect to those which are in light from the Divine; and that the sensuous light is turned into mere thick darkness when the light from heaven falls into it. The reason is, that the truths which are of the Divine light cannot be together with fallacies and the falsities thence derived; but extinguish them, and thereby induce thick darkness.

AC 6949. And it became a serpent.  That this signifies the sensuous and corporeal man separate from the internal, is evident from the signification of a “serpent,” as being a man who reasons from things sensuous (n. 195-197, 6398, 6399), thus the sensuous of man; and as by “serpent” is signified the sensuous, it signifies also the corporeal, for what the sensuous has, it has from the senses of the body. And because, regarded in itself, the sensuous is such as has been described just above (n. 6948), the “serpent” also (which is the sensuous), signifies all evil in general (n. 251, 254, 257).  That by the “serpent” is here meant the sensuous and corporeal man separated from the internal or rational, is evident from the fact that Moses fled from before it, whereby is signified horror of it; and also from the fact that by this sign is described the state of those of the spiritual church, if they did not have faith; for then their internal would be closed, nor would more of the light of heaven flow in, than to enable them to think, and from this to speak, from the sensuous separated.  All those think from the sensuous separated who defend falsities against truths, and evils against goods; in a word, all who are in evil of life, and thence in no faith, for he who lives evilly, believes nothing. Such persons excel others in the gift of reasoning, and also of persuading, especially the simple, for the reason that they speak from the fallacies of the senses, and from appearances in the world. They also know how to extinguish or veil truths by fallacies, whence also by “serpents” are signified cunning and craftiness. But when the sensuous has been conjoined with the internal, or rightly subordinated to the rational, then by a “serpent” is signified prudence and circumspection (n. 197, 4211, 6398).

AC 6950. And Moses fled from before it.  That this signifies horror at the sensuous separated, is evident from the signification of “fleeing,” as being horror, for he who feels horror at anything, flees from it; and from the signification of the “serpent,” which is that from before which he fled, as being the sensuous separated (n. 6949).

AC 6951. And Jehovah said unto Moses.  That this signifies providence from the Divine, is evident from the signification of “saying,” when predicated of Jehovah or the Lord, as being foresight (n. 6946); and because it denotes foresight, it also denotes providence, for these two are conjoined together, because the Lord provides what He foresees.  He foresees evil and provides good.  Here therefore by “Jehovah said,” is signified providence, because the serpent is now turned into a rod, that is, evil into good.  And from the representation of Moses, as being the Lord in respect to Divine truth: thus providence from the Divine is predicated of the Lord as to the Human when He was in the world.

AC 6952. Put forth thy hand and take hold of its tail. That this signifies the power of uplifting from the ultimate sensuous, is evident from the signification of “hand,” as being power (n. 6947); and from the signification of the “tail of the serpent,” as being the ultimate of the sensuous.  That a “serpent” denotes the sensuous may be seen above (n. 6949), thus its “tail” is the ultimate or lowest of the sensuous.  Uplifting is signified by “putting forth and taking hold of,” for he who puts forth the hand and takes hold of any creeping thing of the earth, lifts it up. As by the “serpent” is signified the sensuous separated, and hence reasoning from the fallacies of the senses about the truths of faith, by the “tail of the serpent” is signified falsity itself, for this is the ultimate or lowest, and he who is in falsity, thus in the ultimate and lowest, looks wholly downward, or outward, that is, into the world and to the earth; but not upward or inward, that is, into heaven and to the Lord.

[2] That such things are signified by the “tail of the serpent,” is evident in John:--

The locusts had tails like unto scorpions, and stings were in their tails; and their power was to do harm to men (Rev. 9:10);

where “tails like unto scorpions, and stings in the tails,” denote cunning reasonings from falsities, by which they persuade, and thus do harm, wherefore it is said that “their power is to do harm to men.”

[3] Again:--

The tails of the horses were like unto serpents, having heads, and by them they do harm (Rev. 9:19);

where in like manner “tails like serpents” denote reasonings from falsities, by which harm is done and especially because it is said that “such were the tails of the horses, and that they had heads; ”for by “horses” is signified the intellectual, and also by “head.” Hence by “tails” are here signified more cunning reasonings from fallacies and the derivative falsities against truths, which reasonings are lowest, for the more cunning any reasonings are against truths, the lower they are.

[4] Again:--

The tail of the dragon drew the third part of the stars of heaven, and did cast them into the earth (Rev. 12:4);

where the “tail of the dragon” in like manner denotes reasonings from falsities; the “stars of heaven,” the knowledges of good and truth; “to cast them to the earth” denotes to destroy them.  That the “dragon” is the “serpent,” which seduces by reasonings from falsities, and which seduced the mother of the living, or Eve, in paradise, by means of the tree of knowledge, that is, by means of memory-knowledges from the sensuous, thus from fallacies, is clear also in John:--

The great dragon was cast down the old serpent, which is called the Devil and Satan, which seduceth the whole world (Rev. 12:9).

[5] That the “tail” in general denotes the sensuous separated, which looks not up but down, thus not to heaven, but to earth, and consequently denotes falsity, is evident in these passages:--

Jehovah will cut off from Israel head and tail, branch and rush; the old man and the honorable, he is the head; and the prophet, the teacher of a lie, he is the tail (Isa. 9:14, 15);

where the “tail” manifestly denotes falsity, which in the Word is called a “lie.” Again:--

There shall not be for Egypt any work, which shall make head and tail, branch and rush (Isa. 19:15);

where “rush” denotes what is lowest.  In Moses:--

Thus Jehovah shall make thee the head, and not the tail; that thou mayest be upward only, and not downward, when thou shalt obey the commandments of thy God (Deut. 28:13).

[6] The “tail” denotes the lowest, which looks downward or outward, that is, into the world and to the earth, but not to heaven and to the Lord.  For the interiors of man together with his sensuous things are lifted upward by the Lord when the man is in the good of faith and of charity; but if he is in evil and falsity, then his interiors together with his sensuous things look downward, thus only to the things that are in the world, whereby he puts off the human nature, and puts on the bestial; for wild beasts look downward, or only to those things which are on the earth.  He who looks downward, wills what is evil and thinks what is false, but he who is lifted upward by the Lord, wills what is good and thinks what is true; the uplifting by the Lord takes place actually, and from this a removal from evils and falsities, which the angels perceive by the very sense.  This is like the tendency to the center of gravity: the center is where the Lord is in His sun.  Toward this the heads of the angels are lifted up; but the feet of the infernals.  Thus the former look upward, and the latter downward (n. 3641, 3643).

[7] Again:--

The stranger that is in the midst of thee shall ascend above thee upward more and more; but thou shalt descend downward more and more; he shall be for the head, and thou shalt be for the tail (Deut. 28:43, 43, 44);

where the sense is similar.  In Isaiah:--

Say unto him, Take heed, and be quiet; fear not, neither let thy heart soften, because of the two tails of these smoking fire-brands, on account of the wrath of Rezin and Syria, and the son of Remaliah (Isa. 7:4);

“Rezin king of Syria” denotes knowledges of evil.  That “Syria” denotes knowledges of good, may be seen above, (n. 1232, 1234, 3680) thus in the opposite sense, knowledges of evil.  The “soil of Remaliah the king of Samaria” denotes knowledges of falsity.  Knowledges of evil and knowledges of falsity are “tails,” because they are lowest things. “Smoking firebrands” denote wrath.

AC 6953. And he put forth his hand, and took hold of it. That this signifies an uplifting toward the interiors, is evident from the signification of “putting forth the hand and taking hold,” when said of what lies beneath, as being to be uplifted toward higher things, or what is the same, toward the interiors (n. 6952); from the signification of “hand,” as being interior power (n. 6952); and from the signification of a “serpent,” which is what he took hold of, as being the sensuous and reasoning thence (n. 6949); that when the sensuous is uplifted toward the interiors, power is communicated from the Divine, will be seen in what now follows.

AC 6954. And it became a rod in his hand. That this signifies that then was communicated power from the Divine, is evident from the signification of the “ serpent which became a rod,” as being the sensuous (n. 6949); from the signification of a “rod,” as being power in the natural; and from the signification of the “hand,” as being interior power; both powers being from the Divine (n. 6952).  The case herein is this.  From himself man looks downward only, that is, into the world, and to the earth, because from himself he is in evil and falsity; and when he looks thither, then the sensuous has dominion, and interior things makes no opposition, because they follow the force of the stream, and yield to it.  Nevertheless not from himself but from the Lord, man looks upward, that is, to heaven and to the Lord, which is effected by means of an uplifting and when the interiors are uplifted, the sensuous also is uplifted, but its light is then obscured, because the light of heaven has dominion. When this takes place, good and truth from the Lord flow in, and are also received; and this is meant by power communicated from the Divine.  Yet no others can be uplifted in this way than those who have lived in the good of faith and of charity.  That the upliftings are toward the interiors, has been given me to know from living experience, for they have been observed a thousand times.

AC 6955. Verses 5-7.  In order that they may believe that Jehovah hath been seen of thee, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob. And Jehovah said further to him, Bring now thy hand into thy bosom. And he brought his hand into his bosom, and brought it out, and behold his hand was leprous, as snow.  And He said, Bring back thine hand into thy bosom; and he brought back his hand into his bosom, and brought it forth out of his bosom, And behold it was turned again as his flesh.  “In order that they may believe that Jehovah hath been seen of thee,” signifies that they may have faith in respect to the Lord’s Divine Human; “the God of their fathers,” signifies that it was the Divine of the Ancient Church; “the God of Abraham, the God of Isaac, and the God of Jacob,” signifies the Lord as to the Divine Itself and the Divine Human; “and Jehovah said further to him,” signifies foresight as to what would be the quality of those of the spiritual church, if they did not have faith; “Bring thy hand into thy bosom,” signifies the appropriation of truth; “and he brought his hand into his bosom,” signifies the accomplishment; “and he brought it out,” signifies that it was thence; “and behold his hand was leprous, as snow,” signifies the profanation of truth; “and He said,” signifies providence in respect to what would be the quality of those of the spiritual church if they did have faith; “Bring back thine hand unto thy bosom,” signifies the appropriation of truth; “and he brought back his hand unto his bosom,” signifies the accomplishment; “and he brought it forth out of his bosom,” signifies that it was thence; “and behold it was turned again as his flesh,” signifies that then it was good.

AC 6956. In order that they may believe that Jehovah hath been seen of thee.  That this signifies that they may have faith in respect to the Lord‘s Divine Human, is evident from the signification of “believing,” as being to have faith - not faith that Jehovah or the Lord was seen with the eyes, but faith in the Lord in the spiritual sense of the term; and from the signification of “Jehovah seen,” as being the appearing of the Lord in His Divine Human (n. 6945).  Thus by “they may believe that Jehovah hath been seen of thee” is signified that they may have faith in respect to the Lord’s Divine Human.

AC 6957. The God of their fathers.  That this signifies that it was the Divine of the Ancient Church, is evident from the signification of “the God of their fathers,” as being the Divine of the Ancient Church (n. 6876, 6884), where also it may be seen that this was the Lord in respect to the Divine Human.

AC 6958. The God of Abraham, the God of Israel, and the God of Jacob.  That this signifies the Lord as to the Divine Itself and the Divine Human, is evident from what was shown above (n. 6847), where the same words occur.

AC 6959. And Jehovah said further to him. That this signifies foresight as to what would be the quality of those of the spiritual church if they did not have faith, is evident from the signification of “Jehovah said,” as being foresight (n. 6946). The reason why these words denote what would be the quality of those of the spiritual church if they did not have faith, is that in what follows the subject treated of is what would be the further quality of those who are of the spiritual church (who are represented by the sons of Israel), if they did not have faith, namely, that they would be profaners of truth.  For the first miracle of the rod becoming a serpent signifies their state, that they would become altogether sensuous and corporeal. This miracle of the hand becoming leprous signifies profanation, for this succeeds if the church persists in faithlessness.

[2] In their childhood, and afterward in their youth, they of the spiritual church have faith in the doctrinal things of their church, but at that time they have faith from parents and masters, and not from themselves, and therefore if they afterward recede from faith, they profane the truth only slightly, which profanation can be removed by Divine means, and thus the man be freed from the guilt of it.  But if a man has faith in the doctrine of the church, and in the Word, from himself, that is, by confirmations in himself, and if be then afterward recedes, and denies in himself what he had before believed, especially if he lives contrary to the truth which he had confirmed in himself, and either explains it in his own favor, or altogether rejects it, he profanes the truth; and this because he commingles and conjoins together within himself truth and falsity.  As such persons have scarcely any remains of truth and good, in the other life they finally become like skeletons; and have as little life remaining “s have the bones relatively to the organic life of the flesh.  But still harder is the lot of those who profane good than that of those who profane truth, they who are of the Lord‘s spiritual church can profane truth but not so much good.

[3] As ”leprosy“ signifies the profanation of truth, and as this is the subject treated of in what follows, see first of all what has been before said and shown about profanation, namely: That they who are within the church can profane holy things, but not they who are without it (n. 2051, 3399): That holy things cannot be profaned, except by those who have previously acknowledged them (n. 1008, 1010, 1059, 3398, 3898, 4289): That it is also profanation to acknowledge and believe truths and goods, and yet to live contrary to them (n. 4601): That man is withheld from profanation as much as possible (n. 301-303, 1327, 1328, 3398, 3402): That the lot of profaners is the worst of all in the other life (n. 6348).

AC 6960. Bring now thy hand into thy bosom. That this signifies the appropriation of truth, is evident from the signification of ”hand,“ as being power (n. 6947); and from the signification of ”bosom,“ as being love; for that which is of the breast corresponds to love, because therein is the heart, which corresponds to celestial love, and the lungs, which correspond to spiritual love (n. 3635, 3883-3896, 4112, 4113, 4133). And as from this the bosom corresponds to love, by it is also signified man’s own, for that is man‘s own which is of his love.  Therefore here by ”bringing the hand into the bosom“ is signified appropriation that it is the appropriation of truth, is plain from what follows, and also from the fact that spiritual power consists in truth (n. 6948).

[2] That the ”bosom“ denotes that very thing which belongs to man, thus his own, and from this, appropriation and conjunction by love, is evident from the following passages:--

Confide ye not in a companion, put not trust in a guide; keep the doors of thy mouth from her that lieth in thy bosom (Micah 7:5);

where ”she that lieth in the bosom“ denotes one who has been conjoined with him by means of love.  For this also a wife is called ”the wife of her husband’s bosom“ (Deut. 28:54; 2 Sam. 12:8) and a husband is called ”the husband of his wife‘s bosom“ (Deut. 28:56); and this because one belongs to the other.  And in David:--

My prayer shall fall back upon my bosom (Ps. 35:13);

meaning that it would return to himself.

Remember Lord the reproach of Thy servants, how I do bear in my bosom all the great peoples (Ps. 89:50);

meaning with himself, as his own.  In Isaiah:--

He feedeth his flock like a shepherd, He gathereth the lambs in His arm, and carrieth them in His bosom (Isa. 40:11)

where the sense is the same.

[3] In Luke:--

Give, and it shall be given to you; good measure, pressed down, shaken together, and running over, shall be given into your bosom (Luke 6:38);

”to be given into the bosom“ denotes for themselves as their own.  In the same:

And it came to pass that Lazarus died, and was carried by the angels into Abraham’s bosom (Luke 16:22);

”to be carried into Abraham‘s bosom“ denotes to the Lord (who is meant by ”Abraham“), from conjunction through love.

[4] And in John:--

There was lying in Jesus’ bosom one of His disciples, whom Jesus loved; he, leaning on Jesus‘ breast, saith unto Him, Lord who is it? (John 13:23, 25)

” to lie in the bosom“ manifestly denotes to be loved, and to be conjoined through love.  Again:--

No one hath ever seen God; the only-begotten son, who is in the bosom of the Father, He hath set Him forth (John 1:18);

”in the bosom of the Father“ denotes to be one.

[5] The ”bosom“ denotes that very thing which belongs to man, and also appropriation not by love, in the following passages:--

I will recompense, I will recompense upon their bosom your iniquities, and the iniquities of your fathers together; I will measure the price of their work upon their bosom (Isa. 14:6, 7).

Jehovah doing mercy to thousands and recompensing the iniquity of the fathers into the bosom of their sons after them (Jer. 32:18).

Recompense to our neighbors seven-fold into their bosom their reproach wherewith they have reproached Thee, O Lord (Ps. 79:12);

”to recompense into their bosom“ denotes into themselves.

AC 6961. And he brought his hand into his bosom.  That this signifies the accomplishment, namely, of the appropriation of truth, is evident from what has already been said.

AC 6962. And he brought it out.  That this signifies that it was thence, is evident from the signification of ”bringing the hand out of the bosom and seeing“ as being to observe what was its quality, thus that it was thence.

AC 6963. And behold his hand was leprous, as snow.  That this signifies the profanation of truth, is evident from the signification of ”hand,“ as being power (n. 6947), and as being truth, because spiritual power consists in truth (n. 6948, 6960); and from the signification of ”leprosy,“ as being profanation, specifically, the profanation of truth.  In the historic Word much is said about leprosy, and about its various appearances in the skin, and about the judgment thence to be formed of its quality - whether the leper was to be shut in, or to go out of the camp, or to be set at liberty; and also about leprosy in garments, in vessels, and in the very houses. Leprosy is so much treated of, not on account of leprosy as a disease, but because it signified the profanation of truth, thus for the sake of the spiritual sense; and because the Jews and the Israelites were capable of profaning truth more than other people.

[2] For if they had known the internal things of the Word, and the truths themselves which were represented by the rites of the church among them, and had faith in them, and yet had lived according to their inclination, namely in the love of self and the love of the world, in hatred and revenge among themselves, and in cruelty toward the Gentiles, they must needs have profaned the truths in which they once had faith; for to believe in truths and to live contrary to them, is to profane them. And therefore they were withheld as far as possible from the knowledges of internal truth (n. 3398, 3489); insomuch that they did not even know that they would live after death; neither did they believe that the Messiah would come to save souls eternally, but to exalt that nation above all others in the universe.  And because that nation was such, and also is such at this day, therefore they are still withheld from faith, even though they live in the midst of Christendom.  Hence then it is that the nature of leprosy was so particularly described.

[3] That ”leprosy“ signifies the profanation of truth, is plain from the statutes concerning leprosy that are recorded by Moses in Lev. 13. In this description there is contained in the internal sense the whole nature of the profanation of truth - as what the nature of this profanation is if recent, what if old, what if inward in man, what if also outward, what if curable, what if incurable, what are the means of cure, and other particulars, which cannot be at all known to anyone, except by means of the internal sense of the Word.

[4] But as it is profanations which are described by ”leprosy,“ it is not allowable to explain in detail what is contained in the description of it. Moreover heaven is horrified at the bare mention of what is profane.  I may quote this passage only:--

If the leprosy effloresce fully in the skin, and the leprosy cover the whole skin of him that hath the plague, from his head even to his heel, under every look of the priest’s eyes; and the priest see, and behold the leprosy hath covered all his flesh, then he shall pronounce the plague clean; it is all turned white, he is clean. But in the day that there shall appear in him living flesh, he shall be unclean (Lev. 13:12-14);

unless it is known from the internal sense how the case herein is, namely, that he is clean who is all leprous from his head even unto his heel, it must appear like a paradox; but by ”one leprous from his head to his heel“ is meant one who knows internal truths, but does not acknowledge or believe them.  Such a one is not inwardly in profanation, but outwardly, which profanation is removed, and therefore he is clean. But if he knows the truths of faith, and believes them, and yet lives contrary to them, he is in profanation inwardly, as is the case also with one who has once believed, and afterward denies.  Therefore it is said, ”in the day that there shall appear in him living flesh, he shall be unclean;“ by ”living flesh“ is meant acknowledgment and faith (n. 6959).

AC 6964. And he said. That this signifies providence in respect to what would be the quality of those of the spiritual church if they did have faith, is evident from the signification of ”Jehovah said,“ as being providence (n. 6951); that it denotes what their quality would be if they did have faith, is plain from what follows.  For by ”his hand turned again as his flesh“ is signified that then they would have spiritual good; the opposite of which is that the hand became leprous by being brought into his bosom, by which is signified that they who are of the spiritual church would be in the profanation of truth, if they did not have faith (n. 6959, 6963).

AC 6965. Bring back thy hand unto thy bosom.  That this signifies the appropriation of truth, is evident from the signification of ”bringing the hand into the bosom,“ as being the appropriation of truth (n. 6960).

AC 6966. And he brought back his hand unto his bosom. That this signifies the accomplishment, may be seen above (n. 6961).

AC 6967. And he brought it forth out of his bosom.  That this signifies that it was thence, may also be seen above (n. 6962).

AC 6968. And behold it was turned again as his flesh. That this signifies that then it was the good of truth, is evident from the signification of ”flesh,“ as being what is man‘s own of his will, made alive by what is the Lord’s own of His Divine Human, that is, what is one‘s own that is heavenly (n. 3813); and because this is signified by ”flesh,“ it is the good of love to the Lord and toward the neighbor which is signified.  But with those who are of the spiritual church, it is the good of truth, because their good is from truth, and is according to the truth of the doctrine of their church.  When this truth becomes of the life it is called good.

AC 6969. Verses 8, 9. And it shall be, if they do not believe thee, and hear not the voice of the former sign, that they will believe the voice of the latter sign.  And it shall be, if they do not believe also these two signs, and do not hear thy voice, that thou shalt take of the waters of the river, and pour out on the dry (land), and the waters which thou hast taken out of the river, they shall become blood in the dry (land).  ”And it shall be, if they do not believe thee,“ signifies if they have not faith; ”and hear not the voice of the former sign,“ signifies if they do not obey what is announced from the Word, that instead of spiritual and rational men they would become not spiritual and not rational; ”that they will believe the voice of the latter sign,“ signifies that they would have faith in what had been foretold from the Word, namely, that they would become profaners of truth; ”and it shall be, if they do not believe also these two signs,“ signifies if they should have no faith whatever that such things would come to pass; ”and do not hear thy voice,“ signifies if they do not yield any obedience; ”that thou shalt take of the waters of the river,“ signifies false memory-knowledges; ”and pour out on the dry (land),“ signifies insertion into the natural; ”and the waters which thou hast taken out of the river,“ signifies inversion of the state; ”they shall become blood in the dry (land),“ signifies the falsification of all truth, and the consequent privation of it in the natural.

AC 6970. And it shall be, if they do not believe thee. That this signifies if they have not faith, is evident from the signification of ”believing,“ as being to have faith (n. 6956). To have faith here does not signify faith from the signs, that they were to be liberated from Egypt, for this faith relates to worldly things; but it signifies faith that if they did not remain in truths they would become merely sensuous and corporeal, and at last profaners of truth; for these are what the two signs signify. The internal sense does not treat of worldly things, as does the external historic sense; but of spiritual things. Faith in worldly things is quite different from faith in spiritual things, as for example: to believe that men will do as they speak; that a man is true or not true; that to insure success, a man should do so and so, and not otherwise; that what is said or written is worthy of credit, or not, besides numberless like things; such are matters of faith in worldly things, as also here that the sons of Israel were to be liberated from bondage in Egypt. But to believe that there is a heaven and a hell; that men will live after death, the good in happiness to eternity, the evil in unhappiness; that the life remains with everyone; that faith and charity make spiritual life, and that this is the life which the angels have in heaven; that the Lord has all power in the heavens and on earth, as He Himself says (Matt. 28:18); that from Him we live; that the Word is the doctrine of heavenly and Divine truths; and the like - such are matters of faith in spiritual things, and are here signified by ”believing.“

AC 6971. And hear not the voice of the former sign.  That this signifies if they do not obey what is announced from the Word, that instead of spiritual and rational men they would become not spiritual and not rational, is evident from the signification of ”hearing,“ as being to obey (n. 2542, 3869, 5017); from the signification of a ”voice,“ as being what is announced from the Word, of which below; and from the signification of ”the former sign,“ as being that instead of spiritual and rational men they would become not spiritual and not rational.  That this is so, is plain from the signification of the serpent which was made from the rod of Moses cast on the earth (which is here ”the former sign“), as being the sensuous and corporeal man (n. 6949); thus the non-spiritual and non-rational man. For the man who is sensuous and corporeal is not rational, thus neither is he spiritual, for he thinks falsities and wills evils. He who does this is not rational, still less is he spiritual, for the acknowledgment and faith of truth, and the life of good, are the veriest spiritual in the rational, because these things are from the Divine; whereas the acknowledgment and faith of falsity and the life of evil are the contrary. Merely sensuous and corporeal men are such, (n. 6844, 6845, 6948, 6949).

[2] Those become merely sensuous and corporeal who have first known the things of the spiritual world and have afterward rejected them, and have imbued themselves with principles of falsity contrary to truths, and as to life have looked solely to worldly, bodily, and earthly things, and from this have believed that life ought to be enjoyed with every pleasure, saying, ”What has man more while he lives? when we die we die; and who has ever come from another life to tell us about it? we know not what it is to live when life goes out of a man.“  If anyone by rational arguments sets them thinking at all about eternal life, they think that they shall not fare worse than others, and immediately relapse to the state of their former life.  With such there is a closing of the passage for the light of heaven and its influx, and the light of heaven in their natural becomes like thick darkness, but the light of the world therein becomes brightness (n. 6907), and the brightness is so much the more brilliant, as the light of heaven is more darkened; hence it is that such see no otherwise than that the evils of their life are goods, and that consequently the falsities are truths.  It is from this then that a man becomes sensuous and corporeal.  In a word, when a passage for the influx of the light of heaven has once been opened, and afterward is closed, the man is then driven to look downward, and not upward; and this from Divine order, lest the truths which he has once acknowledged, and which remain in his interior man, should be contaminated with falsities, and thus profaned.

[3] The case is the same with the Gentiles who recede from their religiosity; but their lot is better than the lot of those who are within the church, because they have no truths from the Word, consequently no genuine truths; but truths joined with many fallacies, which cannot be so much profaned. With regard to the signification of a ”voice,“ as being what is announced from the Word, be it known that a ”voice“ is often spoken of, and is also joined to such things as have no relation to a voice, as here it is also joined to a sign: ”if they do not hear the voice of the former sign, they will believe the voice of the latter sign;“ and also in other passages:

The voice of the whip, and the voice of the sound of a wheel (Nahum 3:2).

The floods have lifted up their voice above the voices of many magnificent waters (Ps. 93:3, 4).

[4] That a ”voice“ signifies annunciation, and in a good sense annunciation from the Word, which voice is called the ”voice of Jehovah,“ is evident in David:--

The voice of Jehovah is in power; the voice of Jehovah is in glory; the voice of Jehovah breaketh the cedars; the voice of Jehovah cutteth off the flames of fire; the voice of Jehovah maketh the wilderness to tremble; the voice of Jehovah maketh the hinds to calve; and strippeth the forests (Ps. 29:4, 5, 9)

To Him that rideth upon the heaven of the heaven of old; lo He shall utter with His voice, a voice of strength (Ps. 68:33).

In these passages a ”voice“ denotes Divine truth, thus the Word, and annunciation from it. What a ”voice“ further signifies, (n. 219); and that ”voice“ is predicated of truth, (n. 3563).

AC 6972. That they will believe the voice of the latter sign. That this signifies that they would have faith in what had been foretold from the Word, namely, that they would become profaners of truth, is evident from the signification of ”believing,“ as being to have faith (n. 6970); from the signification of a ”voice,“ as being what is announced (n. 6971), thus also what is foretold; and from the signification of ”leprosy,“ which is here the ”latter sign,“ as being the profanation of truth (n. 6963).  What profanation is, see also above (n. 6959), and in the passages there cited.

AC 6973. And it shall be, If they do not believe also these two signs.  That this signifies if they should have no faith whatever that such things would come to pass, is evident from the signification of ”believing,“ as being to have faith (that is, in the spiritual sense, of which above, (n. 6970); and from the signification of ”the two signs,“ as being that they would become sensuous and corporeal, and afterward profaners of truth, which is signified by the serpent that was made by the casting of the rod of Moses upon the earth (n. 6971), and by the hand which being put into the bosom became leprous (n. 6963). Thus by ”not believing these two signs“ is signified to have no faith whatever that such things would come to pass.

AC 6974. And do not hear thy voice. That this signifies if they do not yield any obedience, is evident from the signification of ”hearing,“ as being obedience (n. 2542, 3869, 5017); from the signification of ”voice,“ as being what is announced and foretold (n. 6971, 6972); and from the representation of Moses, whose voice they were to hear, as being the Lord as to the Divine law, that is, as to the Divine truth, thus as to the Word, for therein is Divine truth.  Hence it is again that by the expression, ”if they do not hear thy voice,“ is signified, if they do not yield any obedience. In this passage and before (verses 1 and 8), it is said ”if they do not believe,“ and ”if they do not hear,“ and yet the two expressions appear alike, for he who does not believe, does not hear. Yet they are distinct, for ”believing,“ by which is signified faith, is said of the truth of faith, and thus relates to the intellectual; but ”hearing,“ by which is signified obeying, is said of the good of charity, and thus relates to the will.  For in the Word, especially the prophetic, where truth is expressed in its own words; good is also expressed in its own words, on account of the heavenly marriage, which is the marriage of good and of truth, in every detail of the Word (n. 683, 793, 801, 2173, 2516, 2712, 4138, 6343)

AC 6975. Thou shall take of the waters of the river. That this signifies false memory-knowledges, is evident from the signification of ”the waters of the river,“ namely, of Egypt, or the Nile, as being false memory-knowledges. ”Waters“ denote truths (n. 2702, 3424, 4976); and in the opposite sense falsities, (n. 790); also the ”river of Egypt“ denotes false memory-knowledges, (n. 6693).

AC 6976. And pour out on the dry (land).  That this signifies insertion into the natural, is evident from the signification of ”pouring out,“ as being insertion; and from the signification of ”the dry (land),“ as being the natural.  A dry place is called ”dry,“ and the land is also so called, and by the ”land of Egypt“ is signified the natural mind, which is in falsity, thus the natural (n. 5276, 5278, 5280, 5288, 5301), and still more by the ”dry (land).“

AC 6977. And the waters which thou hast taken out of the river. That this signifies inversion of state, is evident from what presently follows, for it is said that ”they shall become blood in the dry (land),“ whereby is signified the falsification of all truth, and the privation of it in the natural.  When this takes place the state is completely inverted; and hence these words, as they involve an inversion of state, are also said to signify it. There is also a total inversion of state in the natural when it is entirely occupied by falsities.  This rarely happens with man while he lives in the world, but in the other life it takes place with all who are cast into hell.  That it rarely happens with man while he lives in the world is because he is then continually kept in a state capable of being reformed, provided that he desists from evils in freedom.  But after death his life follows him, and he remains in the state which he had acquired by the whole course of his life in the world.

[2] Then he who is in evil is no longer capable of being reformed; and lest he should have communication with any society of heaven, all truth and good are taken away from him; so that he remains in evil and falsity, which grow there in accordance with the capacity to receive them that he has acquired in the world.  Nevertheless he is not allowed to pass beyond the acquired bounds.  This inversion of state is what is here meant, which is such that he can no longer be amended as to the interiors, but only as to the exteriors, namely, by fear of punishments. After enduring these many times, he at last abstains from evil, not in freedom, but by compulsion, the cupidity of doing evil still remaining.  This cupidity, as before said, is kept in check by fears, which are external and compulsory means of amendment. This is the state of the evil in the other life.

AC 6978. They shall become blood in the dry (land). That this signifies the falsification of all truth, and the consequent privation of it in the natural, is evident from the signification of ”blood,“ as being holy truth proceeding from the Lord, and in the opposite sense truth falsified and profaned (n. 4735); and from the signification of ”the dry (land),“ as being the natural (n. 696). That ”blood“ signifies the falsification of truth and its profanation, is especially evident in Nahum:

Woe to the city of bloods! it is all full of lying and rapine; the prey departeth not. The voice of a whip, and the voice of the sound of a wheel; and a neighing horse, and a jumping chariot; the horseman mounting, and the shining of a sword, and the flash of a spear; and a multitude of pierced, and a heap of carcass and no end of body; they stumble on their body.  Because of the multitude of the whoredoms of the well-favored harlot, the mistress of witchcrafts, that selleth nations through her whoredoms, and families through her witchcrafts (Nahum 3:1-4);

that by the ”city of bloods“ is signified the doctrine of falsity, thus by ”blood,“ falsified and profaned truth, is plain from all the words of its description in the internal sense, and not only in these verses which have been cited, but also in those which follow, the description of it being continued in the whole chapter; for the ”city“ is doctrine; its being ”all full of lying and rapine“ denotes being full of falsity, and of evil from falsity; ”the voice of a whip and the voice of the sound of a wheel“ denotes the defense of falsity by fallacies; ”a neighing horse and a jumping chariot,“ denotes from a perverted intellectual and the like doctrine; ”the horseman mounting, the shining of a sword, the flashing of a spear,“ denotes combat against truth; ”the multitude of pierced“ denotes innumerable falsities thence, and those who are in falsities; ”a heap of carcass, and no end of body“ denotes innumerable evils thence, and those who are in evils; ”the whoredoms of a harlot“ denote the falsifications themselves, and in like manner ”witchcrafts.“

AC 6979. Verses 10-12.  And Moses said unto Jehovah, In me, my Lord, I am not a man of words, even from yesterday, even from the day before yesterday, even from now in thy speaking unto Thy servant; because heavy of mouth and heavy of tongue am I. And Jehovah said unto him, Who maketh man’s mouth? or who hath made him dumb, or deaf, or seeing, or blind? is it not I Jehovah? And now go, and I will be with thy mouth, and I will teach thee what thou shalt speak. ”And Moses said unto Jehovah,“ signifies perception from the Divine; ”In me, my Lord,“ signifies what is certain; ”I am not a man of words,“ signifies that he has no speech; ”even from yesterday, even from the day before yesterday,“ signifies not from eternity; ”even from now in Thy speaking unto Thy servant,“ signifies thus neither to eternity with the Divine flowing into the Human; ”because heavy of mouth and heavy of tongue am I,“ signifies that the voice and speech from the Divine are not heard or perceived; ”and Jehovah said unto him,“ signifies Divine influx; ”who maketh man‘s mouth?“  signifies utterance; ”or who hath made him dumb?“ signifies no utterance; ”or deaf?“ signifies no perception, and consequently no obedience; ”or seeing, or blind?“ signifies faith by means of knowledges, and no faith through lack of them; ”is it not I Jehovah?“ signifies that these things are by virtue of the influx of life from the Divine; ”and now go,“ signifies life from the Divine; ”and I will be with thy mouth, and will teach thee what thou shalt speak,“ signifies the Divine in each and all things which proceed from the Divine Human.

AC 6980. And Moses said into Jehovah. That this signifies perception from the Divine, is evident from the signification of ”saying,“ in the historicals of the Word, as being to perceive; and from the representation of Moses, as being the Lord in respect to the Divine law in the Human when He was in the world (n. 6723, 6752, 6771, 6827). The Divine which is the source, is signified by ”Jehovah.“ Hence, it is plain that by ”Moses said unto Jehovah“ is signified that the Lord from His Divine had perception in His Human.

AC 6981. In me, my Lord. That this signifies what is certain, is evident from the fact that ”in me“ is a form of assertion that a thing is so, consequently that it is certain.

AC 6982. I am not a man of words.  That this signifies that he has no speech, is evident from the signification of ”not a man of words,“ as being not to have the faculty of speaking, thus to have no speech. How this is shall be told. Here in the supreme sense the subject treated of is the Lord, for Moses represents the Lord as to the law Divine, thus as to truth Divine. The truth which proceeds immediately from the Divine cannot be heard by anyone, not even by any angel; for in order to be heard the Divine must first become human; and it becomes human when it passes through the heavens; and when it has passed through the heavens it is presented in human form, and becomes speech, which speech is uttered by spirits, who when they are in this state, are called the ”Holy Spirit,“ and this is said to proceed from the Divine, because the holy of the spirit, or the holy truth which the spirit then speaks, proceeds from the Lord.  From this it can be seen that the truth which proceeds immediately from the Divine cannot be presented to anyone as discourse or speech, except through the Holy Spirit. This is meant in the supreme sense by the statement that Moses, who represents the Lord as to truth Divine, says that ”he is not a man of words;“ and by the fact that Aaron his brother was adjoined to him, who was to him ”for a mouth,“ and he to Aaron ”for God.“

AC 6983. Even from yesterday, even from the day before yesterday.  That this signifies not from eternity, namely, having speech, is evident from the signification of ”yesterday and the day before yesterday,“ as being from eternity.  That ”yesterday and the day before yesterday“ denotes from eternity, is because it signifies time, and indeed time past; and when spoken of the Lord, or of the Divine, time does not signify time, but eternity.  There are two things which are proper to nature, and which do not exist in heaven, still less in the Divine, namely space and time.  That these are not in heaven, but that instead of them there are states, instead of space state as to being, and instead of time state as to coming-forth, may be seen above (n. 2625, 3938); and also that spaces and times in heaven are states (n. 1274, 1382, 2625, 2788, 2837, 3254, 3356, 3387, 3404, 3827, 4321, 4814, 4882, 4901, 4916, 5605, 6110).  But in the Divine which is above the heavens, still less are there space and time, and not even state, but instead of space there is infinity, and instead of time eternity; to these two correspond the times and spaces in the world; and also states as to being and as to coming-forth in the heavens.

[2] That by ”yesterday and the day before yesterday,“ in the Word, is not signified yesterday and the day before yesterday, but in general time past, is evident from the passages where they are mentioned:--

The waters of the Jordan returned into their place, and went over all its banks, as yesterday and the day before yesterday (Josh. 4:18).

It came to pass, everyone who had known Saul yesterday and the day before yesterday, when they saw that behold he prophesied with the prophets (1 Sam. 10:11).

The tribes of Israel said unto David, Both yesterday and the day before yesterday, when Saul was king over us, thou wast he that leddest out and broughtest in Israel (2 Sam. 5:2).

In these passages and elsewhere ”yesterday and the day before yesterday“ denotes formerly, or time past.  Now as by ”yesterday and the day before yesterday“ is signified time past, and the subject here treated of in the supreme sense is the Lord, who as to the Divine law or Divine truth is represented by Moses, it is evident that by ”yesterday and the day before yesterday“ is signified from eternity.  The eternity which is signified by ”yesterday“ is thus expressed in David:--

A thousand years in Thine eyes are as yesterday when it is past (Ps. 90:4).

AC 6984. Even from now in Thy speaking unto Thy servant. That this signifies thus neither to eternity with the Divine flowing into the human, is evident from the signification of ”from now,“ or ”from today,“ as being eternity (n. 2838, 3998, 4304, 6165), thus to eternity, because it involves time following; from the signification of ”speaking,“ as being influx (n. 2951, 5481, 5743, 5797), that it denotes influx from the Divine, is signified by ”in Thy (that is Jehovah) speaking;“ and from the signification of ”servant,“ as being the Lord’s Human when as yet it was not made Divine (n. 2159); but when it was made Divine, because one with Jehovah, it was the Lord.

AC 6985. Because heavy of mouth and heavy of tongue am I. That this signifies that the voice and speech from the Divine are not heard or perceived, is evident from the signification of ”mouth,“ as being voice; and from the signification of ”tongue,“ as being speech.  By ”month“ is signified voice, because it is the organ of the voice; and by ”tongue“ is signified speech, because it is the organ of speech.  The difference between voice and speech is plain to everyone, also that ”to be heard“ is said of the voice, and ”to be perceived“ of speech. This cannot be expressed in the historic sense of the letter,‘, where Moses is spoken of as a man, and who could speak, but with difficulty, otherwise than by being ”heavy of mouth and heavy of tongue.“ But when this passes into the internal sense, it is perceived by the angels as being said in respect to the subject treated of; and when it is said of the Divine, it is perceived that the voice proceeding thence cannot be heard nor the speech be perceived immediately, but mediately through spirits, according to what was said above (n. 6982).

AC 6986. And Jehovah said unto him. That this signifies Divine influx, is evident from the signification of ”saying,“ as being influx (n. 5743, 5797, 6152, 6291); that it denotes from the Divine, is because ”Jehovah said.“

AC 6987. Who maketh man’s mouth?  That this signifies utterance, is evident from the signification of ”mouth,“ as being the voice (n. 6985); and as it denotes the voice, it denotes utterance. What the ”mouth“ specifically signifies cannot be seen except from correspondence.  The mouth together with the lips corresponds to the interior speech which is of the thought.  The thought of man is active and passive; man has active thought when he speaks, and this may be called speaking thought; but his thought is passive when he does not speak; and the difference between the two can be seen by him who reflects.  By the ”mouth“ of man is thus signified active or speaking thought, thus utterance.

[2] As regards active thought, which is signified by the ”mouth,“ be it known that this thought also is speaking thought in its own way, and that by the activity of this speech it excites the organs of the body corresponding thereto.  It appears as if the words of the speech were in the thought, but this is a fallacy; it is only the sense of the speech which is there, the nature of which man can scarcely know, for it is the speech of his spirit, which speech is universal speech, such as is the speech of spirits in the other life. When this speech flows into the correspondent organs of the body, it presents the speech of words, which is vastly different from the thought that produces it, as is very evident from the fact that a man can think in one minute what takes him a long space of time to speak or write; and this would not be the case if this thought were composed of words, as is the speech of the mouth.  It is from the correspondence of the speech of the thought and the speech of the mouth, that when a man comes after death among spirits, he knows how to speak in the universal language, thus with spirits, no matter what had been their language in the world; and that he then scarcely knows otherwise than that he speaks there as in the world, when yet the words of their speech are not words such as man uses in the body, but are the ideas which had been of his thought, one idea containing very many things. For this reason spirits can utter in a moment what a man can scarcely utter in half an hour, and even then there are many things within the same idea which cannot possibly be expressed by bodily speech.

[3] Yet the angels in heaven speak in a different way from spirits; for the angels who are in heaven have their speech from intellectual ideas, which by the philosophers are called immaterial ideas; whereas spirits have their speech from ideas of the imagination, which are called material ideas; hence in one idea of the thought of the angels there are contained very many things which spirits cannot utter by many series of their ideas, besides many things which they cannot express at all.  But when a spirit becomes an angel, he is in angelic speech, just as a man when after death he becomes a spirit, is in the speech of spirits, and for a similar reason.  From all this it can be seen what active thought is, namely, that it is the speech of man‘s spirit.

AC 6988. Or who hath made him dumb.  That this signifies no utterance, is evident from the significance of ”dumb,“ as being no utterance; for it is opposed to ”mouth,“ by which is signified utterance (n. 6987).  By ”utterance“ is not here meant that of the voice, or speech, for this utterance is natural; but by ”utterance“ is meant confession of the Lord, and the profession of faith in Him; for this utterance is spiritual. Hence it is evident what is signified in the internal sense by the ”dumb,“ namely, they who cannot confess the Lord, thus cannot profess faith in Him, by reason of ignorance, in which state are the nations outside the church, and also the simple within the church.  That such are signified by the ”dumb,“ is plain in Isaiah:

Then shall the lame leap as a hart, and the tongue of the dumb shall sing; because in the wilderness waters shall break out, and streams in the plain of the desert (Isa. 35:5, 6)

”the tongue of the dumb shall sing“ denotes that they shall confess the Lord and what is of faith in Him; ”in the wilderness shall waters break out, and streams in the plain of the desert,“ denotes that they have the knowledges of truth and good; the ”wilderness“ is a state of no knowledges of faith from ignorance.

[2] By the dumb who were restored by the Lord are also signified the nations that by His coming into the world were delivered from falsities and the evils thence derived; as by the dumb person in Matthew:--

Behold they brought to Him a dumb man, obsessed by a demon; but when the demon was cast out, the dumb spake (Matthew 9:32, 33).

And by the dumb person in the same:--

There was brought unto Jesus one obsessed by a demon, blind and dumb; and He healed him, insomuch that the blind and dumb both spake and saw (Matt. 12:22).

In like manner by the dumb person also obsessed by a demon, in (Mark 9:17-30).

[3] Be it known that the miracles wrought by the Lord all signify the state of the church, and of the human race saved by His coming into the world, namely, that those were liberated from hell who had received the faith of charity.  Such things are involved in the Lord’s miracles.  In general all the miracles recorded in the Old Testament signify the state of the Lord‘s church and kingdom.  In this way Divine miracles are distinguished from diabolical or magical miracles, however much they may appear alike in the external form, as was the case with the miracles of the magicians in Egypt.

AC 6989. Or deaf.  That this signifies no perception of truth, and consequently no obedience, is evident from the signification of the ”deaf,“ as being those who do not perceive what truth is, and consequently do not obey; thus abstractedly, no perception of truth, and consequently no obedience. That the ”deaf“ have this signification is because hearing corresponds both to perception and to obedience - to perception because what is heard is inwardly perceived, and to obedience because it is thence known what ought to be done. This is the correspondence of hearing, and also of the ear, (n. 3869, 4652-4660, 5017). Hence it is evident what is signified by the ”deaf.“ In the word by the ”deaf“ are also signified the nations which do not know the truths of faith, because they have not the Word, and therefore they cannot live according to these truths; nevertheless when they have been instructed, they receive them and live according to them.  These are meant in Isaiah:--

Then shall the eyes of the blind be opened, and the ears of the deaf shall be opened (Isa. 35:5).

Hear ye deaf, and look ye blind, seeing (Isa. 42:18).

In that day the deaf shall hear the words of the book; and out of thick darkness, and out of darkness, the eyes of the blind shall see (Isa. 29:18).

Bring forth the blind people that have eyes, and the deaf that have ears (Isa. 43:8);

by the ”deaf“ are here meant those who by the coming of the Lord came into a state of receiving the truths of faith, that is, of perceiving them and obeying them.  The same are signified by the ”deaf“ whom the Lord healed (Mark 7:31; 9:25). Because the ”deaf“ signified such, it was forbidden those with whom the representative church was instituted ”to curse the deaf and to put a stumbling block before the blind“ (Lev. 19:14).

AC 6990. Or seeing, or blind. That this signifies faith by means of knowledges, and no faith through the lack of them, is evident from the signification of ”seeing,“ as being to understand and have faith (n. 897, 2325, 2807, 3863, 3869, 4403-4421), thus faith from knowledges, for in the original tongue this is a word which means one who is open, namely, with his eyes, thus one who sees from knowledges, for knowledges open; and from the signification of the ”blind,“ as being no faith from no knowledges, because one who is blind is one who does not see.  That by the ”blind“ in the Word are also signified the nations that live in ignorance of the truth of faith, because outside the church, but who when instructed receive faith, may be seen above (n. 2383): the same are also signified by the blind whom the Lord healed (Matt. 9:27-31; 12:22; 20:29; 21:14; Mark 8:22-26; 10:46; Luke 18:35; John 9:1-11).

AC 6991. Is it not I Jehovah?  That this signifies that these things are from the influx of life from the Divine, is evident from the fact that such things as are signified by the ”dumb,“ by the ”deaf,“ and by the ”blind,“ as also by the ”mouth“ and by ”seeing,“ arise with man from the influx of life from Jehovah or the Lord.  For thence arise both evils and goods with everyone; but evils from man, and goods from the Lord. That evils arise from man, is because the life which flows in from the Lord, that is, good and truth, is turned by man into evil and falsity, thus into what is contrary to life, which is called spiritual death.  The case herein is like that of light from the sun, which becomes of a color in accordance with its reception by objects, some being lively and bright, and some being as it were dead and dusky.  But as it appears as if the Lord brings in evil also, because He gives life, therefore from the appearance evil is attributed in the Word to Jehovah, or the Lord, as can be seen from many passages.  So also in this passage it is said that ”Jehovah makes what is dumb, deaf, and blind,“ of which, because they arise from the influx of life from the Divine, it is said that ”Jehovah makes“ them; but the internal sense sets forth and teaches the thing as it is in itself, and not as it appears.

AC 6992. And now go.  That this signifies life from the Divine, is evident from the signification of ”going,“ as being life (n. 3335, 4882, 5493, 5605); that it is from the Divine is because by Moses is represented the Lord.

AC 6993. And I will be with thy mouth, and will teach thee what thou shalt speak. That this signifies the Divine in each and all things which proceed from the Divine Human, is evident from the signification of ”being with the mouth,“ when said by Jehovah, as being to be with what He utters. By the ”mouth“ is signified utterance, (n. 6987, 6988), and as these things are said to Moses, by whom is represented the Lord as to the law Divine in the Divine Human, therefore by ”I will be with thy mouth“ is signified the Divine in the things which proceed from the Divine Human; and from the signification of ”teaching thee what thou shalt say,“ as being to proceed; for by ”teaching“ and by ”speaking“ is signified to flow in, and when said of the Divine of the Lord, it signifies to proceed. For from the Lord’s Divine Human itself proceeds Divine truth, which is called the ”Holy Spirit;“ and because when the Lord was in the world He was Himself the Divine truth, He Himself taught the things that were of love and faith, and at that time not by the Holy Spirit, as He Himself teaches in John:--

The Holy Spirit was not yet, because Jesus was not yet glorified (John 7:39).

But after the Lord even as to the Human was made Jehovah, that is, Divine good, which was after the resurrection, then He was no longer Divine truth, but this proceeded from His Divine good.  That the ”Holy Spirit“ is the Divine truth which proceeds from the Lord‘s Divine Human, and not any spirit or spirits from eternity, is very evident from the Lord’s words in the passage above cited, namely, that ”the Holy Spirit was not yet;“ also that a spirit cannot himself proceed, but the holy of the spirit, that is, the holy which proceeds from the Lord, and which a spirit utters (n. 6788).

[2] From all this then it follows that the whole trinity, namely, Father, Son, and Holy Spirit, is perfect in the Lord, and thus that there is one God, and not three, who being distinct as to persons, are said to constitute one Divine. That in the Word mention has been made of ” Father, Son, and Holy Spirit,“ was that men might acknowledge the Lord and also the Divine in Him.  For man was in such thick darkness, as he also is at this day, that otherwise he would not have acknowledged any Divine in the Lord‘s Human; for this, being wholly incomprehensible, would have been to him above all belief.  And moreover it is a truth that there is a Trine, but in one, namely, in the Lord; and it is also acknowledged in Christian churches that the Trine dwells perfectly in Him. Moreover the Lord openly taught that He was one with the Father (John 14:9-12); and that the holy, which the Holy Spirit speaks, is not of the Spirit, but of the Lord, in John:--

The Paraclete, the Spirit of truth, shall not speak from Himself, but what things soever He shall hear, He shall speak.  He shall glorify Me, for He shall take of Mine, and shall announce to you (John 16:13, 14).

That the ”Paraclete“ is the Holy Spirit, is said in (John 14:26).

AC 6994. Verses 13-17.  And he said, In me, my Lord, send I pray by the hand of him whom Thou wilt send. And the anger of Jehovah was kindled against Moses, and He said, Is there not Aaron thy brother the Levite? I know that speaking he will speak.  And also behold he goeth forth to meet thee; and he will see thee, and he will be glad in his heart. And thou shalt speak unto him, and shalt put the words in his mouth; and I will be with thy mouth, and with his mouth, and will teach you what ye shall do.  And he shall speak for thee unto the people; and it shall be that he shall be to thee for a mouth, and thou shalt be to him for God.  And thou shalt take in thy hand this rod, wherewith thou shalt do the signs.  ”And he said, In me, my Lord,“ signifies asseveration; ”send I pray by the hand of him whom Thou wilt send,“ signifies that the Divine truth proceeding from the Divine Human will be mediately uttered; ”and the anger of Jehovah was kindled against Moses,“ signifies clemency; ”and He said, Is there not Aaron thy brother the Levite?“ signifies the doctrine of good and truth; ”I know that he will speak,“ signifies preaching; ”and also behold he goeth forth to meet thee,“ signifies reception; ”and he will see thee,“ signifies perception; ”and he will be glad in his heart,“ signifies the affection of love; ”and thou shalt speak unto him,“ signifies influx; ”and shalt put the words in his mouth,“ signifies that what he utters will proceed from the Divine Human; ”and I will be with thy mouth,“ signifies that truth Divine will proceed through the Divine Human from the Divine Itself; ”and with his mouth,“ signifies thus with the things thence derived; ”and will teach you what ye shall do,“ signifies thus the Divine in each and all things which shall be done; ”and he shall speak for thee unto the people,“ signifies that he will be doctrine to the spiritual church; ”and it shall be that he shall be to thee for a mouth,“ signifies truth Divine, which also proceeds mediately from the Lord; ”and thou shalt be to him for God,“ signifies the Divine truth which proceeds immediately from the Lord; ”and thou shalt take in thy hand this rod,“ signifies Divine power therein; ”wherewith thou shalt do the signs,“ signifies the consequent enlightenment and confirmation of truths.

AC 6995. And he said, In me, my Lord.  That this signifies asseveration, is evident from the fact that ”in me“ is a form of asseveration (n. 6981).

AC 6996. Send I pray by the hand of him whom Thou wilt send.  That this signifies that the Divine truth proceeding from the Divine Human will be mediately uttered, is evident from the representation of Moses who says this, as being the Lord as to the Word, that is, as to Divine truth (n. 6752); from the signification of ”sending,“ when said of the Lord, as being to proceed (n. 2397, 4710); and from the signification of ”sending by the hand,“ as being by another to whom power will be given, namely, the power of uttering the Divine truth proceeding from the Divine Human of the Lord; and as it denotes by another to whom power is given, it denotes mediately. It was shown above (n. 6982, 6985), that the Divine truth proceeding immediately from the Lord’s Divine Human cannot be heard and perceived by any man, nor even by an angel.  Therefore in order that it may be heard and perceived, there must be mediation, which mediation is effected through heaven, and afterward through the angels and spirits with the man.

[2] This can be plainly known from the fact that man cannot even hear the spirits who are with him speaking with one another; and if be heard he could not perceive, because the speech of spirits is without human words, and is the universal speech of all languages. Moreover spirits cannot hear angels; and if they heard they could not perceive, because the angelic speech is still more universal. Nay, the angels of the inmost heaven can be still less heard and perceived, because their speech is not a speech of ideas, but of affections which are of celestial love.  Seeing that since these kinds of speech are so far away from man, that they cannot possibly be heard and perceived by him, what then, so to speak, must be the Divine speech, which is infinitely above all the kinds of speech in the heavens!  It is said ”the Divine speech,“ but the Divine truth proceeding from the Divine Human of the Lord is meant. This being so, it can be seen that the Divine truth proceeding from the Lord, in order to be heard and perceived, must pass to man through mediations. The last mediation is through the spirit who is with the man, who inflows either into his thought, or by means of a living voice.

[3] That the Divine truth proceeding immediately from the Lord cannot be heard or perceived, is also evident from the correspondences and derivative representatives; namely, that the things a man speaks are presented quite differently with spirits; and the things spirits speak, quite differently with the angels. This can be seen from the spiritual sense of the Word and its literal sense, in that the literal sense, which is adapted to man, is significative and representative of the things which are in the spiritual sense; while this latter sense is not perceptible to man except in so far as it can be presented and expressed by such things as are of the world and of nature; and still less the angelic sense. What then must be the case with the Divine truth proceeding immediately from the Divine of the Lord, which is infinitely above the angelic understanding, and which is not perceptible in heaven except in so far as it passes through heaven, and so puts on a form adapted and suited to the perception of those who are there, which is effected by means of a wonderful influx, not at all comprehensible to anyone!  These things have been said in order that it may be known that the Divine truth proceeding from the Lord cannot be heard or perceived by anyone, except through mediations.

AC 6997. And the anger of Jehovah was kindled against Moses.  That this signifies clemency, is evident from the signification of ”the anger of Jehovah,“ as not being anger, but the opposite of anger, thus mercy, and here clemency.  That Jehovah has not any anger is evident from the fact that He is love itself, good itself, and mercy itself; and anger is the opposite, and also is a weakness, which cannot be applicable to God; and therefore when in the Word ”anger“ is predicated of Jehovah or the Lord, the angels do not perceive anger, but either mercy or the removal of the evil from heaven; here clemency, because it is said to Moses, by whom is represented the Lord as to Divine truth when He was in the world.

[2] That in the Word ”anger“ is attributed to Jehovah or the Lord is because it is a most general truth that all things come from God, thus evil things as well as good. But this most general truth, which must be taught to children, youths, and the simple, should afterward be illustrated, that is, by showing that evils are from man, though they appear as if from God, and that it is so said in order that they may learn to fear God, lest they should perish by the evils which they themselves do; and afterward may love Him; for fear must precede love in order that in love there may be holy fear.  For when fear is insinuated in love, it becomes holy from the holy of love; and then it is not fear of the Lord‘s being angry and punishing, but lest they should act against good itself, because this will torment the conscience.

[3] Moreover the Israelites and Jews were driven by punishments to observe the statutes and precepts in outward form; and from this they believed that Jehovah was angry and punished, when yet it was themselves who by idolatries brought such things upon them, and separated themselves from heaven; whence came punishments; as is also said in Isaiah:--

It is your iniquities that have separated between you and your God; and your sins do hide His faces from you (Isa. 59:2).

And as the Israelites and Jews were solely in externals without an internal, they were therefore held in the opinion that Jehovah was angry and punished; for they who are in externals without an internal do all things from fear, and nothing from love.

[4] From all this it can now be seen what is meant in the Word by the ”anger and wrath of Jehovah,“ namely, punishments; as in these passages:--

Behold the name of Jehovah cometh from far, burning with His anger, and the heaviness of a burden; His lips are full of indignation, and His tongue is as a burning fire (Isa. 30:27);

where ”anger“ denotes reproof and warning lest they should perish through evils. Again:--

In an inundation of anger I hid My faces from thee for a moment (Isa. 54:8);

”an inundation of anger“ denotes temptation, in which evils vex and torment.  In Jeremiah:--

I Myself will fight against you with an outstretched hand, and with a strong arm, and in anger, and in fury, and in great indignation; lest My fury go forth like fire, and burn that none can quench it, because of the wickedness of your works (Jer. 21:5, 12).

Again:--

To fill with the carcasses of the men whom I have smitten in Mine anger, and in My wrath (Jer. 33:5).

I will pour out upon them Mine indignation, all the wrath of Mine anger; for all the earth shall be devoured with the fire of My zeal (Zeph. 3:8).

He sent on them the wrath of His anger, indignation, and fury, and distress, and a sending of evil angels (Ps. 78:49).

[5] Besides many other passages, in which, as in the above, by ”anger,“ ”wrath,“ ”fury,“ ”fire,“ are meant punishments and damnations, into which man casts himself when into evils; for it is of Divine order that goods are attended with rewards; and hence it is that evils are attended with punishments, because they are conjoined together punishment and damnation are also meant by ”the day of the anger of Jehovah“ (Isa. 13:9, 13; Lam. 2:1; Zeph. 2:3; Rev. 6:17; 11:18); also by ”the wine of the anger of God,“ and by ”the cup of the anger of God“ (Jer. 25:15, 28; Rev. 14:10; 16:19); and likewise by ”the winepress of the anger and fury of God“ (Rev. 14:19; 19:15)

[6] That punishment and damnation are signified by ”anger,“ is also evident in these passages:--

Offering of vipers! Who hath warned you to flee from the anger to come? (Matt. 3:7).

He that believeth not the Son shall not see life, but the anger of God abideth on him (John 3:36).

In the last time there shall be great distress upon the land, and anger on this people (Luke 21:23).

From these passages it is plain that by the ”anger of Jehovah“ are signified punishments and damnations.  That by ”anger“ is meant clemency and mercy, is because all the punishments of the evil arise from the mercy of the Lord toward the good, lest these should be harmed by the evil; yet the Lord does not impose the punishments on them, but they do so upon themselves, for in the other life evils and punishments are conjoined together.  Especially do the evil impose punishments on themselves when the Lord does mercy to the good, for then evils increase upon them, and consequently punishments.  It is from this that instead of the ”anger of Jehovah,“ by which are signified the punishments of the evil, the angels understand mercy.

[7] From all this it can be seen what is the nature of the Word in the sense of the letter, and also what Divine truth is in its most general form, namely, that it is according to appearances; and this for the reason that man is such that what he sees and apprehends from his sensuous, he believes; and what he does not see nor apprehend from his sensuous, he does not believe; thus does not receive.  Hence it is that the Word in the sense of the letter is according to things that so appear; and yet it has genuine truths stored up in its inward bosom; and in its inmost bosom, the truth Divine itself which proceeds immediately from the Lord; thus also Divine good, that is, the Lord Himself.

AC 6998. And He said, Is there not Aaron thy brother the Levite?  That this signifies the doctrine of good and truth, is evident from the representation of Aaron, as being the Lord as to Divine good or the priesthood; but here, before he was initiated into the priesthood, the doctrine of good and truth: and therefore also it is said that ”he should be to Moses for a mouth, and Moses to him for God;“ for by Moses is represented the Lord as to the Divine truth which proceeds immediately from the Lord; consequently by Aaron, the Divine truth which proceeds mediately from the Lord, and which is the doctrine of good and truth.  That truth which Moses here represents is truth which cannot be heard or perceived by man (n. 6982); but the truth which Aaron represents is truth which can be both heard and perceived by man; hence Aaron is called the ”mouth,“ and Moses his ”God;“ and hence Aaron is called a ”Levite,“ for by a ”Levite“ is signified the doctrine of good and truth of the church, which ministers to and serves the priesthood.

AC 6999. I know that he will speak.  That this signifies preaching, is evident from the signification of ”speaking,“ when said of doctrine, which is represented by Aaron, as being preaching; for this is of doctrine, that is, of him who represents doctrine, and who is called the ”mouth,“ which denotes utterance (n. 6987).

AC 7000. And also behold he goeth forth to meet thee. That this signifies reception, is evident from the signification of ”going forth to meet,“ as being to be made ready for receiving, that is, the Divine truth which is represented by Moses, thus denoting its reception.  The angels and spirits who receive the Divine truth proceeding from the Lord, and advance it further, are said ”to go forth to meet“ when they are made ready by the Lord to receive.

AC 7001. And he will see thee.  That this signifies perception, is evident from the signification of ”seeing,“ as being to understand and perceive (n. 2150, 2807, 3764, 3863, 4567, 4723).

AC 7002. And he will be glad in his heart.  That this signifies the affection of love, is evident from the signification of ”being glad in heart,“ as being the pleasantness and delight from the affection which is of love; for all gladness proceeds from the affection of love. That the affection of love is said of the doctrine of good and truth, and not of those who are in the doctrine, is from angelic speech, for so the angels speak, because they are unwilling to speak of persons, because speech about persons would avert the ideas from a universal view of things, thus from the comprehension of innumerable things together. For this reason they attribute to doctrine what is pleasant and enjoyable, also affection and the like.  These things also are in doctrine when the man applies it to himself, because in doctrine there is truth Divine proceeding from the Lord, and in truth Divine proceeding from the Lord there is love, thus what is pleasant and enjoyable.

AC 7003. And thou shalt speak unto him.  That this signifies influx, is evident from the signification of ”speaking,“ as being influx (n. 2951, 5481, 5743, 5797).

AC 7004. And shalt put the words in his mouth.  That this signifies that what he utters will proceed from the Divine Human, is evident from the representation of Moses, who was to put words in Aaron’s mouth, as being the Lord as to the Divine truth which proceeds from His Divine Human; and from the signification of ”mouth,“ as being voice and utterance (n. 6987).  Thus ”to put in the mouth“ denotes to give to utter; but when said of the Lord, it denotes to proceed, because the Word which is uttered by a spirit or angel, proceeds from the Lord‘s Divine Human.  Aaron moreover represents the doctrine of good and truth, which is uttered. The case herein is this.

[2] From the Lord proceeds Divine truth immediately and mediately; that which proceeds immediately is above all the understanding of angels; but that which proceeds mediately is adapted to the angels in the heavens and also to men, for it passes through heaven and thereby puts on the angelic and the human quality; but into this truth also the Lord flows immediately, and thus leads angels and men both mediately and immediately (n. 6058).  For each and all things are from the First being, and the order has been so instituted that the First being may be present in the derivatives both mediately and immediately, thus alike in the ultimate of order and in its first; for the Divine truth itself is the one only substantial, the derivatives being nothing but successive forms thence derived. From this also it is plain that the Divine flows immediately also into each and all things, because all things have been created from the Divine truth, the Divine truth being the one only essential (n. 6880), thus that from which all things are.  The Divine truth is what is called ”the Word“ in John:--

In the beginning was the Word, and the Word was with God, and God was the Word; all things were made by Him, and without Him was not anything made that was made (John 1:1, 2).

By such influx the Lord leads man not only by providence in the universal, but also in every singular, nay, in the veriest singulars of all.  For these reasons it is said that the things which are uttered proceed from the Divine Human.

[3] That there is an immediate influx of the Lord where there is also a mediate, thus in the last of order equally as in the first of order, has been told me from heaven, and a living perception of it has been given; also that what is effected by mediate influx, that is, through heaven and the angels there, is relatively very little; and further, that the Lord leads heaven by means of immediate influx, and at the same time by means of it keeps all things there in their connection and order.

AC 7005. And I will be with thy mouth.  That this signifies that truth Divine will proceed through the Divine Human from the Divine Itself, is evident from the representation of Moses, as being the Lord as to truth Divine; and from the signification of ”being with his mouth,“ as being to be in the truth Divine which proceeds from the Divine Human.  The Divine Itself, which is called the ”Father,“ is meant by ”I,“ or Jehovah. Hence it is evident that by ”I will be with thy mouth“ is signified that truth Divine proceeds through the Divine Human from the Divine Itself; which is the same as that the holy of the spirit proceeds from the Son, and the Son from the Father, according to the doctrine of the church; which however is to be understood in this way: that this Trine is in the Lord and is one in Him.

AC 7006. And with his mouth.  That this signifies thus with the things thence derived, is evident from the representation of Aaron, as being the doctrine of good and truth (n. 6998); and from the signification of ”being with his mouth,“ as being the Divine with this doctrine, and in it; and as this doctrine is from the Divine truth which proceeds immediately from the Divine Human (n. 7005), therefore by ”being with his mouth“ is signified with the things thence derived. The doctrine of good and of truth proceeds mediately and immediately from the Divine Human of the Lord, (n. 7004).

AC 7007. And will teach you what ye shall do.  That this signifies thus the Divine in each and all things which shall be done, is evident from the signification of ”teaching,“ as being to flow in, and when as here said of the Divine, as being to proceed (n. 6993); and from the signification of ”what ye shall do,“ as being what shall be done.  That it denotes in each and all things, is because it is said of the Divine.  Something shall here be said about the Divine being in each and all things that take place with man. That such is the case appears to man to be far from the truth, because he thinks, ”If the Divine were in each and all things that take place, evils would not happen, neither would anyone suffer damnation;“ also that the justice of a cause would always triumph; that the upright would be happier in the world than the wicked; with many like things; and as they see the contrary, they do not believe that the Divine is in each and all things.  Hence it is that they attribute to themselves and their own sagacity the singulars, and to the Divine only the universal government; and all other things they call fortune and chance, which they conceive to be blind things of nature.

[2] But man so thinks because he does not know the secrets of heaven, which are that the Lord leaves to everyone his own freedom; for unless man is in freedom, he can never be reformed. Compulsion does not reform, because it inroots nothing, for that which is compulsory is not of man’s will; but that which is free is of his will. Nevertheless good and truth, in order to be man‘s as his own, must be inrooted in his will, for that which is outside the will is not the man’s. And as for this reason everyone is left to his freedom, man is allowed to think evil, and to do evil, in so far as external fears do not restrain. And also for the same reason, in this world the wicked man is apparently glad and in his glory more than the upright; but the glorying and gladness of the wicked are external, or of the body, which in the other life are turned into infernal unhappiness; whereas the glorying and gladness of the upright are internal, or of the spirit, and remain and become heavenly happiness.

[3] Moreover in eminence and opulence there is worldly, but not eternal happiness; and therefore both the wicked and the upright have it, or if the latter do not have it, it is that they may not be turned away from good by such things and as men make the Divine blessing to consist in worldly goods and happinesses, when they see the contrary their weakness drives them into errors with respect to the Divine Providence. They also come to conclusions from the present things which they see, without considering that the Divine Providence looks to what is eternal, especially that all things may be in order in heaven, and also in hell; thus that heaven may constantly bear relation to a Man, and that hell may be in the opposite, whence comes equilibrium; and that this cannot possibly exist except by means of the Divine Providence in the veriest singulars of all, thus unless the Divine continually guides and bends man‘s freedom.

[4] In regard to the other points, see what has been already said and shown about the Divine Providence, namely: That the providence of the Lord cannot be universal unless it in the veriest singulars (n. 1919, 4329, 5122, 5894, 6481-6486, 6490): That the providence of the Lord has regard to what is eternal (n. 5264, 6491): That evil is foreseen by the Lord, and good is provided (n. 5155, 5195, 6489): That the Lord turns into good the evil which He foresees (n. 6574): That contingent things are of providence (n. 5508, 6493, 6494): That man’s own prudence is like a few specks of dust in the atmosphere, and Providence like the whole atmosphere (n. 6485): That many fallacies attack the Divine Providence in singulars (n. 6481).

AC 7008. And he shall speak for thee unto the people. That this signifies that he will be doctrine to the spiritual church, is evident from the representation of Aaron, of whom it is said that ”he shall speak for Moses to the people,“ as being the doctrine of good and truth (n. 6998); from the signification of ”speaking,“ as being confession and preaching (n. 6999); and from the representation of the sons of Israel, who are here the ”people,“ as being the spiritual church (n. 6426).

AC 7009. And it shall be that he shall be to thee for a mouth.  That this signifies the truth of doctrine, which also proceeds mediately from the Lord, is evident from the representation of Aaron, who was to be ”to Moses for a mouth,“ as being doctrine (n. 6998); and from the signification of ”being to Moses for a mouth,“ as being his utterance or preaching (n. 6987). It is said the truth of doctrine which also proceeds mediately from the Lord, because the truth of doctrine, which is represented by Aaron, is such as is heard and perceived by angels and men. This truth is what proceeds mediately from the Lord; but the truth which is represented by Moses, is that which proceeds from the Lord immediately, and is not heard or perceived by men, nor even by angels (n. 6982, 6985, 6996, 7004).

AC 7010. And thou shalt be to him for God.  That this signifies the Divine truth which proceeds from the Lord immediately, is evident from the representation of Moses, as being the Lord as to Divine truth (n. 6752).  That it denotes the Divine truth which proceeds immediately from the Lord, is signified by that he was ”to Aaron for God;“ for by ”God“ in the Word is meant the Lord as to Divine truth, and by ”Jehovah,“ the Lord as to Divine good.  That in the Word the Lord is called ”God“ where truth is treated of, but ”Jehovah“ where good is treated of, see (n. 2586, 2769, 2807, 2822, 3921, 4402): That the angels are called ”gods“ from the truths in which they are from the Lord (n. 4402): And that in the opposite sense the ”gods of the nations“ denote falsities (n. 4402, 4544).

AC 7011. And thou shalt take in thy hand this rod.  That this signifies Divine power herein, is evident from the signification of ”rod,“ as being power (n. 4013, 4015, 4876, 4936), and in fact when it is in the hand; for by ”hand“ is signified spiritual power, and by ”rod“ natural power. As the natural has no power except from the spiritual, so a rod has no power unless it is in the hand; and therefore it is said that ”he should take it in his hand.“ The ”hand,“ when predicated of the Lord denotes the power proceeding from His Divine rational, and a ”rod“ the power proceeding from His Divine natural, (n. 6947). It is said ”the Divine power therein,“ namely, in truths, because power is predicated of truth (n. 3091, 6344, 6423, 6948).

AC 7012. Wherewith thou shalt do the signs.  That this signifies the consequent enlightenment and confirmation of truths, is evident from the signification of a ”sign,“ as being the confirmation of truths (n. 6870); that it also denotes enlightenment, is because the confirmation of truths is effected by means of enlightenment from the Lord when a man studies the Word with the end of knowing truths. As regards enlightenment and the consequent confirmation of truths, be it known that they who are in externals without an internal (as were the Jews and the Israelites) cannot be enlightened, thus neither can they be confirmed in truths whereas when they who are in externals and at the same time in internals read the Word, they are enlightened, and in their enlightenment see truths, in which they are afterward more and more confirmed; and, wonderful to say, everyone has such enlightenment as is his affection of truth; and such affection of truth as is his good of life. Hence also it is that they who are in no affection of truth for the sake of truth, but for the sake of their own advantage, are not at all enlightened when they read the Word, but are only confirmed in doctrinal things, no matter of what kind, whether false, as heresies are, or entirely contrary to truths, as are the Jewish ones; for they do not seek the kingdom of the Lord, but the world; not faith, but fame; thus not heavenly riches, but only earthly; and if perchance they are seized with a desire of knowing truths from the Word, falsities present themselves instead of truths, and at last there is denial of all things. These things have been said in order that it may be known what enlightenment is, and the consequent confirmation of truth.

AC 7013. Verses 18-20. And Moses went, and returned to Jethro his father-in-law, and said to him, Let me go I pray, and return into my brethren who are in Egypt, and I shall see whether they yet live. And Jethro said to Moses, Go in peace. And Jehovah said unto Moses in Midian, Go, return into Egypt; because all the men seeking thy soul are dead. And Moses took his wife and his sons, and made them ride upon the ass, and he returned to the land of Egypt; and Moses took the rod of God in his hand.  ”And Moses went, and returned,“ signifies continuation of the former life; ”to Jethro his father-in-law,“ signifies in simple good; ”and said to him, Let me go I pray, and return unto my brethren who are in Egypt,“ signifies elevation to more interior and more spiritual life in the natural; ”and I shall see whether they yet live,“ signifies the perception of that life; ”and Jethro said to Moses, Go in peace,“ signifies assent and a devout wish; ”and Jehovah said unto Moses in Midian,“ signifies enlightenment and confirmation from the Divine in this state; ”Go, return into Egypt,“ signifies spiritual life in the natural; ”because all the men seeking thy soul are dead,“ signifies the removal of the falsities that are endeavoring to destroy the life of truth and good; ”and Moses took his wife,“ signifies good adjoined; ”and his sons,“ signifies truths thence derived; ”and made them ride upon the ass,“ signifies which would be of service to new intelligence; ”and he returned into the land of Egypt,“ signifies in the natural mind; ”and Moses took the rod of God in his hand,“ signifies that these things were from Divine power.

AC 7014. And Moses went, and returned.  That this signifies continuation of the former life, is evident from the signification of ”going,“ as being life (n. 4882, 5493, 5605); from the signification of ”returning,“ or ”going back,“ as being to live where he lived before; and from the representation of Moses, as being the Lord as to the law or truth from the Divine (n. 6771, 6827). When Moses was in Mount Horeb with Jehovah seen in a flame, he then represented the Lord as to Divine truth; but now with Jethro his father-in-law, who is the good of the church which is in the truth of simple good, be represents the Lord as to truth from the Divine. Here and elsewhere in the Word, in the internal sense, are described all the states of the Lord‘s life in the world, how He then made His Human Divine. That the states were successive, can be seen from the fact that the Lord when an infant was like an infant, and that He afterward grew in intelligence and wisdom, and continually insinuated into these the Divine love, even until He became the Divine love, that is, the Divine being or Jehovah, as to His Human also.  And as the Lord in this way successively put on the Divine, He therefore first made Himself truth from the Divine, afterward Divine truth, and at last the Divine good.  These were the steps of the glorification of the Lord which are described here and elsewhere in the internal sense of the Word.

AC 7015. Unto Jethro his-father-in-law.  That this signifies in simple good, namely, continuation of life, is evident from the representation of Jethro, who being the priest of Midian denotes the good of the church which is in the truth of simple good (n. 6827); this good is meant by ”simple good;“ and from the signification of ”father-in-law,“ as being that from which comes the conjunction of good and truth (n. 6827).

AC 7016. And said to him, Let me go I pray, and return unto my brethren who are in Egypt.  That this signifies elevation to more interior and more spiritual life in the natural, is evident from the signification of ”going and returning,“ as being what is successive of life, and here the successive of life is elevation to interior and more spiritual life, thus nearer to the Divine, for when ”going and returning“ are said of the Lord, who is represented by Moses, there is meant elevation to the Divine being or Jehovah who is in Him, and from whom He is; from the representation of the sons of Israel, who are here the ”brethren,“ as being the Lord’s spiritual kingdom, and thence the spiritual church (n. 6426, 6637); and from the signification of ”Egypt“ as being the natural (n. 6147, 6252). Hence it is plain that by ”let me go and return unto my brethren who are in Egypt,“ is signified elevation to more interior and more spiritual life in the natural. For as the dwelling of Moses in Midian signified life with those who are in the truth of simple good, thus in simple good (n. 7015), so now dwelling with the sons of Israel signifies life with those who are in the truth and good of the spiritual church, which life is more interior and spiritual than the former. The good and truth of this church are in the natural, (n. 4286, 4402).

AC 7017. And I shall see whether they yet live.  That this signifies the perception of that life, is evident from the signification of ”seeing,“ as being to understand and perceive (n. 2325, 2807, 3764, 3863, 4403-4421, 4567, 4723, 5400); and from the signification of ”living,“ as being spiritual life (n. 5407).  By the perception of that life is meant the perception which precedes; for when anyone proposes anything to himself, he perceives it as present, because he puts his mind into the state of that thing; and from this there are longings and consequent delight as if the thing were present. Thus the mediate ends conjoin themselves with the ultimate end, and make as it were one end.

AC 7018. And Jethro said to Moses, Go in peace.  That this signifies assent and a devout wish, is evident from the signification of ”Jethro said to Moses,“ as being the answer; that it denotes assent, and also a devout wish, is signified by ”Go in peace.“

AC 7019. And Jehovah said unto Moses in Midian.  That this signifies enlightenment and confirmation from the Divine in this state, is evident from the fact that Jehovah said to Moses that he should return to Egypt, when yet this had previously been commanded Moses by Jehovah (Exod. 3:10; 4:12), and when, in consequence of this command Moses had already prepared himself for the way. From this it can be seen that by this command are signified enlightenment and confirmation from the Divine.  That the enlightenment and confirmation were in this state, namely, in a state of the truth of simple good, is signified by its being said by Jehovah to Moses in Midian. ”Midian“ denotes the truth of simple good, (n. 3242, 4756, 4788, 6773).

AC 7020. Go, return into Egypt.  That this signifies spiritual life in the natural, is evident from the signification of ”going and returning,“ as being more interior and spiritual life (n. 7016); and from the signification of ”Egypt,“ as being the natural (n. 6147, 6252).

AC 7021. Because all the men seeking thy soul are dead. That this signifies the removal of the falsities that are endeavoring to destroy the life of truth and good, is evident from the signification of ”being dead,“ as being that they are removed, for they who are dead have also been removed; from the signification of the ”Egyptians,“ who here are ”the men,“ as being those who are in falsities (n. 6692); and from the signification of ”those seeking the soul,“ as being those who are endeavoring to destroy the life. And as spiritual life is the life of the truth that is of faith, and of the good that is of charity, it is therefore said ”the life of truth and good.“ From this it is evident that by ”all the men seeking thy soul are dead“ is signified the removal of the falsities that are endeavoring to destroy the life of truth and good. By ”soul“ in the Word is meant every living thing, and it is attributed also to animals but ”soul“ is properly predicated of man, and when of man, the term is used in various senses.  Man himself is called a ”soul,“ because his life in general is so called, also specifically his intellectual life, or understanding, and likewise his voluntary life, or will.

[2] But in the spiritual sense by ”soul“ is meant the life of the truth which is of faith, and of the good which is of charity, and in general the man himself as to his spirit which lives after death, in which sense it is used in these passages:--

Be not afraid of those who are able to kill the body, but are not able to kill the soul (Matt. 10:28).

What doth it profit a man, if he gain the whole world, and lose his own soul? or what price shall a man give sufficient for the redemption of his soul? (Matt. 16:26).

The Son of man is not come to destroy men‘s souls, but to save them (Luke 9:56).

Ye have profaned Me among My people, to slay the souls that ought not to die, and to make the souls to live that ought not to live (Ezek. 13:19).

In these passages the ”soul“ denotes the spiritual life of man, which life is that of his spirit after death. ”To kill the soul,“ ”to lose the soul,“ ”to destroy the soul,“ denote to die spiritually, that is, to be damned.

AC 7022. And Moses took his wife.  That this signifies good adjoined, is evident from the representation of Moses, as being the Lord as to the law, or truth, from the Divine; and from the signification of ”wife,“ as being good adjoined (n. 4510, 4823). In the internal sense, and also in the supreme sense in which the Lord is treated of, by the wife of Moses is represented good conjoined with truth, because in each and all things in the spiritual world and in the natural, there is a likeness of a marriage.  There is a likeness of a marriage where there is what is active and what is passive; and there must be the active and at the same time the passive where anything has to come into existence; for without the conjunction of these two nothing can possibly be produced. That there is in all things a likeness of a marriage, is because all things bear relation to good and truth, thus to the heavenly marriage, which is that of good and truth; and the heavenly marriage bears relation to the Divine marriage, which is that of Divine good and Divine truth.  And because as before said nothing can come into existence and be produced unless there is an active and a passive, thus unless there is a likeness of a marriage, it is very evident that the truth which is of faith without the good which is of charity cannot produce anything, nor the good which is of charity without the truth which is of faith; but that there must be a conjunction of both to produce fruits, and to make the life of heaven in man.  That in all things there is a likeness of a marriage, see (n. 1432, 2173, 2176, 5194); and that in every detail of the Word there is the marriage of good and truth, see (n. 683, 793, 801, 2516, 2712, 4138, 5138, 6343); consequently in every detail of the Word there is heaven, for heaven is this marriage itself; and as in every detail of the Word there is heaven, in every detail of the Word there is the Lord, because the Lord is the all in all things of heaven. From all this it can be seen why the wife of Moses represents good conjoined with truth, even in the supreme sense, in which the Lord is treated of; in like manner as does Sarah the wife of Abraham (n. 2063, 2065, 2172, 2173, 2198); and also Rebecca the wife of Isaac (n. 3012, 3013, 3077).

AC 7023. And his sons.  That this signifies the truths thence derived, is evident from the signification of ”sons,“ as being truths (n. 489, 491, 533, 1147, 2623, 3373); it is said ”thence derived,“ because from the marriage just spoken of.

AC 7024. And he made them ride upon the ass.  That this signifies the things that would be of service to new intelligence, is evident from the signification of ”riding,“ as being the things of the intellect, here of new intelligence, which must be of life among those who are in the spiritual church (n. 7016); that these things are signified by ”riding“ is because a ”horse“ signifies the intellectual (n. 2761, 2762, 3217, 5321, 6534); and from the signification of an ”ass,“ as being the truth that is of service, here to new intelligence (n. 2781, 5741), and also is being memory-knowledge (n. 5492).

AC 7025. And he returned unto the land of Egypt.  That this signifies in the natural mind, is evident from the signification of ”the land of Egypt,“ as being the natural mind (n. 5276, 5278, 5280, 5288, 5301).

AC 7026. And Moses took the rod of God in his hand.  That this signifies that these things were from Divine power, is evident from the signification of ”rod,“ as being power (n. 4013, 4015, 4876, 4936) thus ”the rod of God“ denotes Divine power.  ”Rod“ denotes the power of the natural, and ”hand“ the power of the spiritual, and that the natural has power from the spiritual, thus that by rod” is signified power when it is in the hand, (n. 7011). That a “rod” denotes power, originates from the representatives in the other life, for in that life they who practice magical arts appear with rods, which also serve them for powers. Hence also the Egyptian magicians had rods, whereby they performed what appeared like miracles; and from this the ancients in their writings everywhere assign rods to magicians. From all this it can be seen that a rod is a representative of power, and that it is also a real correspondence, for power is actually exercised by means of rods; but with magicians this is an abuse of correspondence, neither is it of avail except within the hells where they are, and it avails there because illusions and phantasies reign there. And because there is a real correspondence of a rod with power, Moses was commanded to take a rod in his hand, and by it to do signs; and for the same reason also kings have a scepter, which is a short rod, and by it is signified royal power. The correspondence of a rod and of power, is from the fact that a rod or staff supports the hand and arm, thus at the same time the body, and in the Grand Man the hand and arm correspond to power (n. 878, 3387, 4931-4937, 5327, 5328, 5544, 6947, 7011).

AC 7027. Verses 21-23. And Jehovah said unto Moses, when thou goest to return into Egypt, see all the wonders which I have put in thy hand, and thou shalt do them before Pharaoh; and I will harden his heart, and he will not send away the people. And thou shalt say into Pharaoh, Thus saith Jehovah, My son, My firstborn, is Israel, and I say unto thee, Send My son away, that he may serve Me; and if thou refuse to send him away, behold I will slay thy son, thy firstborn.  “And Jehovah said unto Moses,” signifies perception from the Divine; “When thou goest to return into Egypt,” signifies spiritual life in the natural; “see all the wonders which I have put in thy hand,” signifies means of power from the spiritual then; “and thou shalt do them before Pharaoh,” signifies against infesting falsities; “and I will harden his heart, and he will not send away the people,” signifies obstinacy, and thus not yet liberation; “and thou shalt say unto Pharaoh,” signifies exhortation; “Thus said Jehovah,” signifies from the Divine; “My son, My firstborn, is Israel,” signifies that they who are in spiritual truth and good have been adopted; “and I say unto thee,” signifies command; “Send My son away,” signifies that they should abstain from infesting the truths of the church; “that he may serve Me,” signifies elevation into heaven in order to perform uses therefrom; “and if thou refuse to send him away,” signifies obstinacy even to the last; “behold I will slay thy son, thy firstborn,” signifies the extinction of faith without charity, and the consequent devastation of truth with them.

AC 7028. And Jehovah said unto Moses.  That this signifies perception from the Divine, is evident from the signification of “saying,” in the historicals of the Word, as being perception; that it denotes from the Divine, is signified by “Jehovah said.” The reason why it is again said, “Jehovah said unto Moses,” is that a new perception is signified (n. 2061, 2238, 2260, 2506, 2515, 2552).

AC 7029. When thou goest to return into Egypt.  That this signifies spiritual life in the natural, is evident from the signification of “going and returning,” as being elevation to a more interior and spiritual life; and from the signification of “Egypt,” as being the natural (n. 7016).

AC 7030. See all the wonders which I have put in thy hand. That this signifies means of power from the spiritual then, is evident from the signification of “wonders” or “miracles,” as being means of Divine power (n. 6910); and from the signification of “hand,” as being spiritual power (n. 7011). From this it is evident that by “see all the wonders which I have put in thy hand” are signified means of power from the spiritual.

AC 7031. And thou shalt do them before Pharaoh.  That this signifies against the infesting falsities, is evident from the representation of Pharaoh as being falsity infesting the truths of the church (n. 6651, 6679, 6683, 6692).  That “thou shalt do them before Pharaoh” denotes against these falsities, is because it follows in a series from the things that precede for there by “See all the wonders which I have put in thy hand” is signified the means of power from the spiritual, thus against the infesting falsities; and in the internal sense those things follow in a series to which the words of the sense of the letter are applied.

AC 7032. And I will harden his  heart, and he will not send away the people.  That this signifies obstinacy, and thus not yet liberation, is evident from the signification of “hardening,” as being obstinacy, and from the signification of the “heart,” as being the will (n. 2930, 3888), thus by these words is signified obstinacy from the will, consequently from the delight of doing evil, because that which is of the will is delightful, and this is from the love; and from the signification of “not sending away the people,” as being from obstinacy not to be willing to set at liberty, thus not yet liberation. It is said here and in what follows that “Jehovah hardened the heart of Pharaoh.” This is so said from the appearance, and from the common notion of the Divine as doing all things; but this is to be understood in the same way as when evil, anger, fury, devastation, and other like things are attributed to Jehovah or the Lord (n. 2447, 6071, 6991, 6997).

[2] As regards the obstinacy of those who are in falsities and the derivative evils, and in evils and the derivative falsities, be it known that the obstinacy is such as cannot be described; for they never desist except through grievous punishments and the consequent fears; exhortations and threats are of no avail whatever, because the delight of their life is to do evil. They contracted this delight during their life in the world, especially from the fact that they loved themselves only and not the neighbor, thus being in no Christian charity. As people of this kind do not suffer themselves to be led by the Lord, they act from their own proper will, which is evil by heredity, and also by actual life; and they who act from their own will, do evil from love; for that which is of the will is of the love; and from this they have the delight of doing evil, and so far as they are in this delight, so far they are in obstinacy.

[3] That this is so does not appear in the world, because in the world they are withheld by the love of self and the love of the world, for they fear the loss of reputation, and of the consequent gain and honor, if they were to do evil openly. Moreover the laws and the fear of the loss of life restrain them; but if these did not stand in the way, they would rush to destroy all who do not favor them, and would plunder them of all their property, and would mercilessly kill anyone. Such is man interiorly, that is, such is man as to his spirit, however much in this world he may appear different. This can be very plainly seen from them in the other life, for then the externals are taken away from those who have been such in the world, and they are left to their will, thus to their loves; and when they are left to these, they perceive nothing more delightful than to do evil, which also they do with such obstinacy that, as before said, they never desist except through punishments, and afterward by repeated sinkings down into hell.  From all this it can be seen what a man is who is in no charity toward the neighbor; and also that everyone’s life awaits him; not the civil life which was external and apparent in the world, but the spiritual life which was internal and did not appear in the world.

AC 7033. And thou shalt say into Pharaoh.  That this signifies exhortation, is evident from the signification of “saying,” when done by Divine command, as being exhortation; and from the representation of Pharaoh, as being falsity infesting the truths of the church, thus those who are in falsity and who infest (n. 6651, 6679, 6683, 6692).

AC 7034. Thus saith Jehovah.  That this signifies from the Divine, that is, exhortation, is evident from what has been already said, and also from what follows.

AC 7035. My son, My firstborn, is Israel.  That this signifies that they who are in spiritual truth and good have been adopted, is evident from the signification of “son,” when said by Jehovah, or the Lord, of those who are of the spiritual church, as being to be adopted; from the signification of “firstborn,” as being the faith of charity, which is of the spiritual church (n. 367, 2435, 3325, 4925, 4926, 4928, 4930); and from the representation of Israel, as being the spiritual church (n. 6637). That “ My son, my firstborn, Israel,” or those who are in spiritual truth and good, that is, who are of the spiritual church, have been adopted, and thus acknowledged as sons, is because the Lord by His coming into the world saved them (n. 6854, 6914); hence also, and likewise by virtue of faith in the Lord, they are called the “firstborn son.”  These are also meant by the Lord in John:--

And other sheep I have, which are not of this fold; them also I must bring, and they shall hear My voice, and there shall be one flock, and one Shepherd (John 10:16).

AC 7036. And I say unto thee.  That this signifies command, is evident from the signification of “saying,” when by Jehovah, as being command.

AC 7037. Send My son away.  That this signifies that they should abstain from infesting the truths of the church, is evident from the representation of Pharaoh, as being the falsity infesting the truths of the church (n. 6651, 6679, 6683, 6692); from the signification of “sending away,” as being a command to abstain; and from the signification of “son,” as being those who are in spiritual truth and good, and have been adopted (n. 7035). Hence it is plain that by “Send My son away” is signified that they should abstain from infesting those who are in the truths of the church.

AC 7038. That they may serve Me.  That this signifies elevation into heaven in order to perform uses therefrom, is evident from the signification of “serving Jehovah,” or the Lord, as being to perform uses; and as this is said of those of the spiritual church who have been saved by the coming of the Lord, and who before His coming were in the lower earth, and were afterward elevated into heaven (n. 6854, 6914), and thereby came into a state of performing uses, therefore by “that they may serve Me” is signified elevation into heaven in order to perform uses therefrom.  That “to serve the Lord” denotes to perform uses, is because true worship consists in the performance of uses, thus in the exercises of charity. He who believes that serving the Lord consists solely in frequenting a place of worship, in hearing preaching there, and in praying, and that this is sufficient, is much mistaken. The “cry worship of the Lord consists in performing uses; and during man‘s life in the world uses consist in everyone’s discharging aright his duty in his station, thus from the heart being of service to his country, to societies, and to the neighbor, in dealing sincerely with his fellow, and in performing kind offices with prudence in accordance with each person‘s character. These uses are chiefly the works of charity, and are those whereby the Lord is chiefly worshiped. Frequenting a place of worship, hearing sermons, and saying prayers, are also necessary; but without the above uses they avail nothing, because they are not of the life, but teach what the life must be. The angels in heaven have all happiness from uses, and according to uses, so that to them uses are heaven.

[2] That happiness is from Divine order according to uses, can be seen from the things in man which correspond to those which are in the Grand Man; as those from the external senses, namely, from sight, hearing, taste, smell, and touch, which as has been shown at the end of many chapters, are correspondent.  These senses therefore have delights exactly in accordance with the uses which they perform; the most delightful is the sense of conjugial love, on account of its greatest use, because from this comes the propagation of the human race, and from the human race, heaven; the delight of taste follows next, because it serves for the nourishment and thereby for the health of the body, in accordance with which is the sound action of the mind; the delight of smell is less, because it merely serves for recreation: and thus also for health; the delight of hearing and that of sight are in the last place, because they merely take up those things which will be of service to uses, and wait upon the intellectual part, and not so much the will part.

[3] From these and other like facts it becomes plain that it is uses according to which happiness is given in heaven by the Lord; and that it is uses through which the Lord is mainly worshiped. From this it is that John lay on the Lord’s breast at table, and that the Lord loved him more than the rest; but this was not for his own sake, but because he represented the exercises of charity, that is, uses. John represented these, (n. 2135a, 2760, 3934).

AC 7038a. And if thou refuse to send him away.  That this signifies obstinacy even to the last, is evident from the signification of ”refusing to send him away,“ as being not to liberate in consequence of obstinacy (n. 7032).

AC 7039. Behold I will slay thy son, thy firstborn.  That this signifies the extinction of faith without charity, and the consequent devastation of truth with them, is evident from the signification of ”slaying,“ as being extinction; and from the signification of ”son, the firstborn,“ namely, of Pharaoh and the Egyptians, as being faith without charity (n. 3325). For by Pharaoh and the Egyptians are represented the memory-knowledges which are of the church (n. 4749, 4964, 4966, 6004), thus which are of faith, for these are of the church. But because they turned these memory-knowledges into magic (n. 6692), and from this their works were evil, and devoid of any charity, therefore by their ”firstborn“ are signified such things as are of the memory-knowledge of faith, thus faith without charity. That these are signified by the ”firstborn of Egypt,“ is evident from the signification of the ”firstborn of Israel,“ as being the faith of charity (n. 7035).

[2] It is said ”faith without charity,“ but by ”faith“ is here meant the memory-knowledge of such things as are of faith, for there is no faith where there is no charity. With those who are not in charity the things of faith are merely things of memory, and are in the memory under no other form than is any other memory-knowledge; and there is not there even the memory-knowledge of truth which is of faith, because it is defiled with ideas of falsity, and also serves as a means to defend falsities. As this is the case with faith without charity, it is therefore extinguished with the evil in the other life, and they are completely devastated as to truth, in order to prevent truths from being made into means for their evils, and thus lest hell should in some way have dominion in them over such things as are of heaven, and lest they should thereby hang between heaven and hell. This extinction and this devastation of truth are what is signified by the firstborn in Egypt being slain. That the Egyptians afterward perished in the sea Suph represented the subsequent state of damnation or the spiritual death of such persons, for as soon as the things of faith or of truth are taken away from them (which had been like wings that lifted them up), they soon sink down like weights into hell.

AC 7040. Verses 24-26. And it came to pass in the way, in the inn, that Jehovah met him, and sought to kill him. And Zipporah took a stone, and cut off the foreskin of her son, and made it touch his feet; and she said, Because a bridegroom of bloods art thou to me. And He ceased from him.  Then she said, A bridegroom of bloods as to circumcisions.  ”And it came to pass in the way, in the inn,“ signifies that the posterity of Jacob were in externals without an internal; ”that Jehovah met him,“ signifies opposition; ”and sought to kill him,“ signifies that a representative church could not be instituted with that posterity; ”and Zipporah took a stone,“ signifies the quality shown by the representative church by means of truth; ”and cut off the foreskin of her son,“ signifies the removal of filthy loves, and thereby the laying bare of the internal; ”and made it touch his feet,“ signifies that the quality of the natural was then shown; ”and she said, Because a bridegroom of bloods art thou to me,“ signifies that it was full of all violence and hostility against truth and good; ”and He ceased from him,“ signifies that it was permitted that they should represent; ”then she said, A bridegroom of bloods as to circumcisions,“ signifies that although the internal was full of violence and hostility against truth and good, still circumcision was to be received as a sign representative of purification from filthy loves.

AC 7041. And it came to pass in the way, in the inn.  That this signifies that the posterity of Jacob were in externals without an internal, is evident from the representation of Moses here. In what precedes, and in what follows, the subject treated of in the internal sense is the spiritual church, which is meant by the ”sons of Israel;“ but in these three verses it is that this church was to have been instituted among the posterity of Jacob, but that it could not be instituted among them because they were in externals without an internal.  For this reason Moses here does not represent the law or the Word, but that nation or posterity from Jacob of which he was to be the leader; thus he also represents the worship of that nation, for everywhere in the Word a leader or judge, and also a king, represents the nation and people of which he is the leader, judge, or king, because he is its head (n. 4789). This is the reason why Moses is not here named, and yet by its coming to pass in the way, in the inn, he is meant, and that Jehovah then met him, and sought to kill him, when yet He had before so expressly commanded that he should go and return to Egypt.  By ”being in the way“ is signified what is instituted; and by the ”inn“ is signified the external natural or sensuous (n. 5495). And because as before said the subject treated of is the church to be instituted among that posterity, therefore that is signified which belonged to that nation, namely, an external without an internal, thus also an external natural or sensuous, but separated. The sensuous separated from the internal is full of fallacies and the consequent falsities, and it is against the truths and goods of faith, (n. 6948, 6949).

[2] Before the things which follow are unfolded, see what has been already shown concerning that posterity, namely, that with them there was the representative of a church, but not a church (n. 4281, 4288, 6304); that Divine worship among them was merely external separate from internal, and that to this worship they were driven by external means (n. 4281, 4433, 4844, 4847, 4865, 4899, 4903); that they were not chosen, but that they obstinately insisted upon being a church (n. 4290, 4293); that they were of such a nature that they could represent holy things, although they were in bodily and worldly loves (n. 4293, 4307); that that nation was such from its first origins (n. 4314, 4316, 4317); and many other things which have been shown concerning that nation (n. 4444, 4459, 4503, 4750, 4815, 4818, 4820, 4825, 4832, 4837, 4868, 4874, 4911, 4913, 5057, 6877).

AC 7042. That Jehovah met him.  That this signifies opposition, is evident from the signification of ”meeting,“ as being opposition, namely, to the possibility of any church being instituted with that nation. That it denotes opposition against the Divine, is signified by ”Jehovah met him.“ From the sense of the letter it appears as if Jehovah or the Divine set Himself in opposition, because it is said that ”Jehovah met him;“ but the internal sense is that the opposition was against the Divine. For the Divine never opposes itself to anyone, but it is the man, or the nation, which opposes itself to the Divine, and when it opposes itself, as it cannot endure the Divine, it appears as if there were resistance by the Divine. How the case herein is can be seen from those who come into the other life, and desire to come into heaven, and yet are not such as to be capable of being there. When they are permitted to attempt what they desire, even when they are in the way and near to the entrance into heaven, they appear to themselves as monsters, and begin to be in anguish and torment, because they cannot endure the truth and good which are there; and they believe that heaven and the Divine have opposed themselves to them; when yet it is they who bring this upon themselves, because they are in what is the opposite. From this also it can be seen that the Divine does not oppose itself to anyone, but that it is the man who opposes himself to the Divine.

AC 7043. And sought to kill him.  That this signifies that a representative church could not be instituted with that posterity, is evident from the signification of ”seeking to kill,“ as being not to receive (n. 3387, 3395); here therefore not to receive or choose that nation, in order that a representative church might be instituted with it.  That in these three verses that nation is constantly meant by ”Moses,“ who was about to be its leader and head, may be seen above (n. 7041); and that that nation was not chosen, but that it obstinately insisted upon being a church (n. 4290, 4293) and also that no church, but only the representative of a church, was instituted with it (n. 4281, 4288, 6304); and that those things which are of the church, and are holy, can be represented even by the evil, because representation does not regard the person but the thing (n. 3670, 4208, 4281).  The same is meant in the internal sense by its being said that Jehovah willed wholly to destroy that nation, and in its stead to raise up another nation from Moses (Num. 14:12); and also that Jehovah repented of bringing in that nation, and of having brought them into the land of Canaan.

AC 7044. And Zipporah took a stone.  That this signifies the quality shown by the representative church by means of truth, is here evident from the representation of Zipporah, as being the representative church; and from the signification of a ”stone,“ as being the truth of faith.  That circumcision was performed with knives of stone, signified that purification from filthy loves was effected by means of the truths of faith (n. 2039, 2046, 2799) for circumcision was representative of purification from these loves (n. 2799).  The reason why purification is effected by means of the truths of faith, is that these teach what is good, and also what is evil, and thus what ought to be done, and what ought not to be done; and when man knows these truths, and wills to act according to them, he is then led by the Lord, and is purified by His Divine means.  As the truths of faith teach what is evil and what is good, it is evident that by ”Zipporah took a stone“ is signified the quality shown by means of truth.  That Zipporah represents the representative church is evident from what follows in these verses.

AC 7045. And cut off the foreskin of her son.  That this signifies the removal of filthy loves, and thereby the laying bare of the internal, is evident from the signification of ”cutting off,“ as being to remove; from the signification of ”the foreskin,“ as being earthly and bodily love, which defiles spiritual and celestial love (n. 3412, 4462); and from the signification of ”son,“ as being the truth of the representative church.  That a ”son“ denotes truth may be seen above (n. 489, 491, 533, 1147, 2623, 3373); and that it denotes the truth of that church, is because Zipporah represents that church, and calls him her ”son,“ and by him shows the quality of that nation, and hence the quality of its worship.  That by the ”foreskin“ are signified filthy loves, is because the loins with the genitals correspond to conjugial love (n. 5050-5062); and because they correspond to conjugial love, they correspond to all celestial and spiritual love (n. 686, 4277, 4280, 5054); and therefore the foreskin corresponds to the most external loves, which are called bodily and earthly. If these loves are devoid of internal loves, which are called spiritual and celestial, they are filthy, as was the case with that nation, which was in externals without an internal.  It is said ”without an internal,“ and by this is meant no acknowledgment of truth, and no affection of good, thus no faith, and no charity, for these are of the internal man, and from them proceed the activities of charity, which are external goods.  This internal, which is devoid of faith and charity, and yet is full of evils and falsities, is called by the Lord ”empty“ (Matt. 12:43-45); hence it is said, ”an external without an internal.“ Now as by the ”foreskin“ are signified loves the most external, therefore when they are removed, as is signified by Zipporah‘s cutting off the foreskin, the quality of these loves appears, thus the laying bare of the internal.

AC 7046. And made it touch his feet.  That this signifies that the quality of the natural was then shown, is evident from the signification of ”making it touch,“ as being to show, for a thing is shown by the touch; and from the signification of the ”feet,“ as being the natural (n. 2162, 3147, 3761, 3986, 4280, 4938-4952). By the quality of the natural being shown, is meant the quality of that nation interiorly, which appears when the exterior is removed.  The interior with man in the world cannot appear until the exterior has been removed; because with the evil the exterior acts quite differently from what the interior wills and thinks; for the man feigns what is honorable, what is just, and also Christian good or charity; and this in order that it may be believed that he is such inwardly.  He is compelled so to act by fears of the loss of gain, of reputation, and of honor, and fears of the penalties of the law and of the loss of life.  But when these fears have been removed, and he acts from his interior, then like a madman he plunders another’s property, and breathes the destruction and death even of his fellow-citizens, as is the case in civil wars.  That the interiors are such is still more manifest from the evil in the other life, for the externals are then taken away from them, and the internals are laid bare (n. 7039), and then it is discovered that many who in the world have appeared as angels, are devils.

[2] This great disagreement between the interiors and exteriors is an indication that the state of man has been utterly perverted; for such a disagreement has no existence with a man who is in what is sincere, just, and good: he speaks as he thinks, and thinks as he speaks.  But it is far otherwise with those who are not in what is sincere, not in what is just, and not in what is good; with these the interiors disagree with the exteriors. That the Jewish nation was of this character is described by the Lord in Matthew in these words:--

Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of robbery and intemperance. Thou blind Pharisee, cleanse first the inside of the cup and of the platter, that the outside may be clean also. Woe unto you, scribes and Pharisees, hypocrites! for ye make yourselves like unto whited sepulchres, which outwardly indeed appear beautiful, but inwardly are full of dead men‘s bones, and of all uncleanness. Even so ye also outwardly appear righteous unto men, but inwardly ye are full of hypocrisy and iniquity (Matthew 23:25-28).

AC 7047. And she said, For a bridegroom of bloods art thou to me.  That this signifies that it was full of all violence and hostility against truth and good, is evident from the signification of ”bridegroom,“ as here being a representative of the church, or its external, when the representative church itself is the ”bride“. In these three verses Moses represents that nation, and the representative of a church among them, (n. 7041); and Zipporah represents the representative church, (n. 7044). As Zipporah represents this church, and Moses its external, therefore Zipporah does not call him her ”husband,“ or ”man,“ but her ”bridegroom,“ for a bride and a bridegroom can represent what is diverse, but not a man, or husband, and a wife, because the conjugial makes a one. And from the signification of ”blood,“ as being violence done to charity, (n. 374, 1005), and as being truth falsified and profaned (n. 4735, 6978), thus hostility against truth and good.

AC 7048. And He ceased from him. That this signifies that it was permitted that they should represent, is evident from the signification of ”ceasing from him,“ namely, from killing him, as being permission that they should represent; for that ”Jehovah sought to kill him,“ signified that a representative church could not be instituted with that nation (n. 7043); and therefore when it is now said that ”He ceased from him,“ it signifies that it was permitted that they should represent, that is, that there should be instituted with that nation the representative of a church, but not a church. That it is one thing to represent a church, and another to be a church, is evident from the fact that even the evil can represent a church, but none except the good can be a church; for to represent a church is merely external (n. 3670, 4208, 4281).

AC 7049. Then she said, A bridegroom of bloods as to circumcisions.  That this signifies that although the internal was full of violence and hostility against truth and good, still circumcision was to be received as a sign representative of purification from filthy loves, is evident from the signification of a ”bridegroom of blood,“ as being what is full of all violence and hostility against truth and good (n. 7047); and from the signification of ”circumcision,“ as being a sign representative of purification from filthy loves (n. 2039, 2632, 3412, 3413, 4462, 4486, 4493). This is said by Zipporah, because it was now permitted that nation to represent the church, which is signified by ”ceasing from killing him“ (n. 7048). Circumcision was made a sign representative of purification, because by ”cutting off the foreskin“ was signified the removal of filthy loves, and thereby the laying bare of the internal (n. 7045); and therefore when the internal is not at all attended to, as was the case with that nation, which was in externals without an internal, there then remains the signification of circumcision or the cutting off of the foreskin, namely, the removal of filthy loves, thus purification, for which reason it could serve as a representative sign.

AC 7050. That in these three verses there are secrets which cannot possibly be known without the internal sense, is evident from the details in them; for who would know what is signified by Jehovah, after He had commanded Moses to go to Egypt, presently, when he was in the way, meeting him, and seeking to kill him? Who would know what is signified by Zipporah, when she had cut off the foreskin of her son, making it touch his feet, and saying to Moses that he was a bridegroom of bloods to her, and also afterward by her saying that he was a bridegroom of bloods as to circumcisions? Who does not see that secrets have been stored up in these things, and that these secrets cannot possibly be disclosed except from the internal sense?

AC 7051. They who know nothing of the internal sense of the Word cannot believe otherwise than that the Israelitish and Jewish nation was chosen above every other nation, and hence was more excellent than all the rest, as also they themselves believed. And wonderful to say, this is believed not only by that nation itself, but also by Christians, in spite of the fact that the latter know that that nation is in filthy loves, in sordid avarice, in hatred, and in conceit; and that they also make light of, and even hold in aversion, the internal things which are of charity and faith, and which are of the Lord.  The reason why Christians also believe that that nation was chosen above others, is that they believe that the election and salvation of man is from mercy, no matter how he lives, and thus that the wicked can be received into heaven equally with the pious and the upright; not considering that election is universal, namely, of all who live in good, and that the mercy of the Lord is toward every man who abstains from evil and is willing to live in good, and thus who suffers himself to be led of the Lord and to be regenerated, which is effected by the unbroken course of his life.

[2] Hence also it is that most persons in the Christian world also believe that that nation will again be chosen, and will then be brought back into the land of Canaan, and this also according to the sense of the letter, (Isa. 10:20-22; 11:11, 12; 29:22-24; 43:5, 6; 49:6-26; 56:8; 60:4; 61:3-10; 62:1-12; Jer. 3:14-19; 15:4, 14; 16:13, 15; 23:7, 8; 24:9, 10; 25:29; 29:14, 18; 30:3, 8-11; 31:8-10, 17; 33:16, 20, 26; Ezek. 5:10, 12, 15; 16:60; 20:41; 22:15, 16; 34:12, 13; 37:21, 22; 38:12; 39:23, 27, 28; Dan. 7:27; 12:7; Hosea 3:4, 5; Joel 2:32; 3:1-21; Amos 9:8, 9; Micah 5:7, 8).  From these and also from other passages, even Christians believe that that nation will again be chosen and will be brought into the land of Canaan, although they know that that nation is waiting for a Messiah who will bring them in, and although they know that this expectation is vain, and that the kingdom of the Messiah or Christ is not of this world, and thus that the land of Canaan, into which the Messiah will bring men, is heaven.

[3] Neither do they consider that in the Word there is a spiritual sense, and that in this sense by ”Israel“ is not meant Israel, nor by ”Jacob“ Jacob, nor by ”Judah“ Judah; but that by these men are meant what they represent.  Neither do they consider the history of that nation, showing what its quality was in the wilderness, and afterward in the land of Canaan, that at heart it was idolatrous; and what the prophets say of it, and of its spiritual whoredom and abominations. This quality is described in the song in Moses, in these words:--

I will hide My faces from them, I will see what their posterity will be; for they are a generation of perversions, sons in whom is no faithfulness. I said, I will cast them out into the furthest corners; I will make the memory of men to cease from man; unless their foes should say, Our hand is high, and Jehovah hath not done all this. For they are a nation lost in counsels, and there is no intelligence in them. Their vine is of the vine of Sodom, and of the fields of Gomorrah; their grapes are grapes of gall, clusters of bitterness are theirs. Their wine is the poison of dragons, and the cruel gall of asps. Is not this hidden with Me, sealed up in My treasuries?  Vengeance is Mine, and recompense, in time their foot shall slide; for the day of their destruction is near, and the things that are to come upon them make haste (Deut. 32:20, 26-28, 32-35).

Jehovah dictated this song to Moses (Deut. 31:19, 21).  Of that nation the Lord also says in John:--

Ye are of your father the devil, and the desires of your father ye will to do. No was a murderer from the beginning, and stood not in the truth (John 8:44);

besides in many other passages.

[4] That although they know these things, Christians nevertheless believe that that nation will at last be converted to the Lord, and will then be brought into the land where they were before, is because, as already said, they do not know the internal sense of the Word; and because they suppose that the life of man effects nothing, and that evil, even when rooted in by repeated acts, is no hindrance to a man’s becoming spiritual, and being regenerated, and thus accepted by the Lord, through faith, even that of one short hour; also that admission into heaven is of mercy alone, and that this mercy is toward a single nation, and not so toward all in the universe who receive the mercy of the Lord. They who think thus do not know that it is quite contrary to the Divine that some should be born as the elect to salvation and heaven, and some as the non-elect to damnation and hell.  To think so about the Divine would be horrible, because such conduct would be the height of unmercifulness, when yet the Divine is mercy itself. From all this it can now be seen that the Israelitish and Jewish nation was not chosen, and still less that it will be chosen; and also that there was not anything of the church with it, nor could be, but only the representative of a church; and that the reason why it has been preserved even to this day, has been for the sake of the Word of the Old Testament (n. 3479).

AC 7052. Verses 27-31. And Jehovah said unto Aaron, Go to meet Moses, into the wilderness. And he went and met him in the mountain of God, and kissed him. And Moses told Aaron all the words of Jehovah, wherewith He had sent him, and all the signs which He had commanded him. And Moses went, and Aaron, and gathered together all the elders of the sons of Israel; and Aaron spoke all the words which Jehovah had spoken unto Moses, and did the signs before the eyes of the people. And the people believed; and they heard that Jehovah had visited the sons of Israel, and that He had seen their affliction, and they bent themselves, and bowed themselves down.  ”And Jehovah said unto Aaron,“ signifies the truth of doctrine, and perception therein from the Divine; ”Go to meet Moses,“ signifies that it should be conjoined with the truth proceeding immediately from the Divine; ”into the wilderness,“ signifies where previously it is not so; ”and he went, and met him in the mountain of God,“ signifies conjunction in the good of love therein; ”and kissed him,“ signifies the affection of conjunction; ”and Moses told Aaron all the words of Jehovah,“ signifies the influx of the truth proceeding immediately from the Divine of the Lord into the truth which proceeds mediately, and instruction in the details of doctrine; ”wherewith He had sent him,“ signifies which proceed; ”and all the signs which He had commanded him,“ signifies enlightenment and from this at the same time confirmation; ”and Moses went, and Aaron,“ signifies the life of the conjunction of both; ”and gathered together all the elders of the sons of Israel,“ signifies the chief things of wisdom pertaining to the spiritual church; ”and Aaron spake all the words which Jehovah had spoken unto Moses,“ signifies doctrine thence from the Divine; ”and did the signs before the eyes of the people,“ signifies confirmation to apprehension; ”and the people believed, and they heard,“ signifies faith and hope; ”that Jehovah had visited the sons of Israel,“ signifies that those who are of the spiritual church would be liberated and saved by the coming of the Lord; ”and that He had seen their affliction,“ signifies after temptations so great; ”and they bent themselves and bowed themselves down,“ signifies humiliation.

AC 7053. And Jehovah said unto Aaron.  That this signifies the truth of doctrine, and perception therein from the Divine, is evident from the signification of ”saying,“ as being perception, hence ”Jehovah said,“ denotes perception from the Divine and from the representation of Aaron, as being the doctrine of truth and good (n. 6998, 7009), thus its truth. For all doctrine is of truth, because doctrine treats of truth and the good thence derived, which is called the doctrine of faith; and of good and the truth thence derived, which is called the doctrine of charity; but both are of truth.

AC 7054. Go to meet Moses.  That this signifies that it should be conjoined with the truth proceeding immediately from the Divine, is evident from the signification of ”going to meet,“ as being to be conjoined; and from the representation of Moses, us being the truth proceeding immediately from the Divine (n. 7010).

AC 7055. Into the wilderness.  That this signifies where previously it is not so, namely, conjunction, is evident from the signification of ”wilderness,“ as being where as yet there is little vitality (n. 1927), thus where there is no good and the derivative truth (n. 4736), for thence is vitality; here, where there is no conjunction of the truth proceeding immediately from the Divine with the truth proceeding immediately. That conjunction was to be effected there, is signified by ”Aaron went to meet Moses in the wilderness.“ As to this conjunction, be it known that there may be with a man truth proceeding mediately from the Divine, and yet it may not be conjoined with the truth which proceeds immediately from the Divine.

[2] But as this matter is secret, it shall be illustrated by examples. With those who think and teach according to the doctrine of their church confirmed in themselves, and do not know whether they are truths from any other ground than the fact that they are from the doctrine of the church, and that they have been delivered by learned and enlightened men, there can be truth proceeding mediately from the Divine; but still it is not conjoined with the truth that proceeds immediately from the Divine; for if it were conjoined, they would then have the affection of knowing truth for the sake of truth, and especially for the sake of life, whence they would also be endowed with a perception whether the doctrinal things of their church are truths before they confirm them in themselves; and would see in each whether the things confirming are in agreement with the truth itself.

[3] Take as another example the prophets, through whom the Word was written.  They wrote as the spirit from the Divine dictated, for the very words which they wrote were uttered in their ears. With them there was truth proceeding mediately from the Divine, that is, through heaven, but not for this reason the truth which proceeded immediately from the Divine; because they had no perception of what all the details signified in the internal sense.  For when these two kinds of truth have been conjoined, then, as already said, there is perception.  Such conjunction rarely exists with man, but it does so with all who are in heaven, especially with those who are in the inmost or third heaven; nor does it exist with a man unless he has been so far regenerated as to be capable of being elevated from the sensuous even toward his rational, and thus of being set in the light of heaven, where angels are. There is indeed with every man Divine influx both immediate and mediate (n. 6063, 7004), but not conjunction, except with those who have perception of truth from good; for they with whom immediate Divine influx has been conjoined with mediate suffer themselves to be led by the Lord; but they with whom these influxes have not been conjoined, lead themselves, and this they love. From all this it can now be seen what is here meant by the ”wilderness“-- that it denotes where there is no conjunction.

AC 7056. And he went, and met him in the mountain of God. That this signifies conjunction in the good of love there, is evident from the signification of ”meeting,“ or ”coming to meet,“ as being conjunction (n. 7054); and from the signification of ”the mountain of God,“ as being the good of Divine love (n. 6829).  The case herein is this. The conjunction of the truth proceeding immediately from the Divine with the truth which proceeds mediately, is not possible except in good, for good is the very soil.  Truths are seeds, which do not grow elsewhere than in good as in their soil. Moreover good is the very soul of truth; from this, truth comes forth, in order to be truth, and from this it lives.

[2] The truth which proceeds immediately from the Divine is called truth, but in itself it is good, because it proceeds from the Divine good; but it is the good to which all truth Divine has been united. It is called truth because in heaven it appears as light, but it is a light like that in spring, to which has been united the warmth that vivifies all things of the earth.  From all this it can also be seen that the conjunction of the truth proceeding immediately from the Divine with the truth which proceeds immediately, is not possible except in good, consequently not unless the man is affected with truth for the sake of truth, especially for the sake of good, thus for the sake of life, for then the man is in good.

[3] From the following considerations it may be further known how the case is with the conjunction in question. The truth proceeding immediately from the Divine enters into the will of man, this is its way; but the truth which proceeds mediately from the Divine enters into the understanding of man; and therefore conjunction cannot be effected unless the will and the understanding act as a one, that is, unless the will wills good, and the understanding confirms it by truth. When therefore there is conjunction, then the Lord appears as present, and His presence is perceived; but when there is no conjunction, then the Lord is as it were absent; yet His absence is not perceived, unless it is known from some perception what His presence is.

AC 7057. And kissed him.  That this signifies the affection of conjunction, is evident from the signification of ”kissing,“ as being conjunction from affection (n. 3573, 3574, 4353, 5929, 6260).

AC 7058. And Moses told Aaron all the words of Jehovah. That this signifies the influx of the truth proceeding immediately from the Divine of the Lord into the truth which proceeds mediately, and instruction in the details of doctrine, is evident from the signification of ”telling,“ as being influx (n. 5966); from the representation of Moses, as being the truth proceeding immediately from the Divine of the Lord (n. 7010, 7054); from the representation of Aaron, as being the truth proceeding mediately from the Divine of the Lord (n. 7009); and from the signification of ”all the words of Jehovah,“ as being the details of doctrine. Instruction is signified by ”Moses told the words to Aaron,“ for instruction from the Divine is effected by means of influx, which influx is signified by ”telling.“ From all this it is evident that by ”Moses told Aaron all the words of Jehovah“ is signified the influx of the truth proceeding immediately from the Divine of the Lord into the truth which proceeds mediately, and instruction in the details of doctrine.

[2] There is instruction in the details of doctrine, when the truth proceeding immediately from the Divine of the Lord is conjoined with the truth which proceeds mediately, for then there is perception (n. 7055). There is this conjunction especially among the angels who are in the third or inmost heaven, and are called celestial. These angels have an exquisite perception of the truth of both kinds, and from this of the Lord‘s presence.  The reason is that they are in good more than others, for they have the good of innocence; consequently they are nearest to the Lord, and in an intensely bright and as it were flaming light, for they see the Lord as a sun, the rays of whose light are such from the nearness.

[3] It is said truth proceeding immediately from the Divine of the Lord, although in the internal sense the subject here treated of is the Lord when He was in the world, and when He called upon His Father as separate from Himself. But how the case herein is, has been occasionally told before, namely, that the Divine Itself, or Jehovah, was in Him, for He was conceived of Jehovah; and therefore He also calls Him His ”Father,“ and Himself His ”Son.“  But the Lord was then in the human that was infirm by heredity from the mother, and in so far as He was in this, so far Jehovah or the Divine Itself which was in Him appeared to be absent; but in so far as the Lord was in the Human glorified, or made Divine, so far Jehovah or the Divine Itself was present, and in the very Human. From this then it can be known how it is to be understood that the truth which had proceeded immediately from the Divine was from the Divine of the Lord.

AC 7059. Wherewith he had sent him.  That this signifies which proceed, namely, the details of doctrine, is evident from the signification of ”being sent,“ as being to proceed (n. 2397, 4710).

AC 7060. And all the signs which He had commanded him. That this signifies enlightenment, and from this at the same time confirmation, is evident from the signification of ”signs,“ as being enlightenment and the confirmation of truths (n. 7012).

AC 7061. And Moses went, and Aaron.  That this signifies the life of the conjunction of both, namely, of the truth proceeding immediately from the Divine of the Lord, and the truth which proceeds mediately, is evident from the signification of ”going,“ as being life (n. 3335, 3690, 4882, 5493); from the representation of Moses, as being the truth proceeding immediately from the Divine (n. 7010, 7054); and from the representation of Aaron, as being the truth proceeding mediately from the Lord (n. 7009).  From this then, because they went together, there is signified the life of the conjunction of both.

AC 7062. And gathered together all the elders of the sons of Israel.  That this signifies the chief things of wisdom pertaining to the spiritual church, is evident from the signification of ”elders,“ as being the chief things of wisdom, thus those which agree with good (n. 6524); and from the representation of the sons of Israel, as being the spiritual church (n. 6426, 6637).

AC 7063. And Aaron spake all the words which Jehovah had spoken unto Moses.  That this signifies doctrine thence from the Divine, is evident from the signification of ”speaking,“ when said of the doctrine which is represented by Aaron, as being utterance and preaching (n. 6987, 6999) from the representation of Aaron, as being the truth proceeding mediately from the Divine of the Lord, thus the doctrine of truth and good (n. 6998, 7009) and from the signification of ”the words which Jehovah spake to Moses,“ as being from the Divine, that is, through the truth which proceeds immediately from the Divine of the Lord, which truth is represented by Moses (n. 7010, 7054).

AC 7064. And did the signs before the eyes of the people. That this signifies confirmation to apprehension, is evident from the signification of ”signs,“ as being the confirmation of truths, and thus knowledge (n. 6870); and from the signification of ”eyes,“ as being the things that are of the internal sight or understanding (n. 2701, 3820, 4403-4421, 4523-4534); thus ”before the eyes “denotes to the understanding or apprehension.

AC 7065. And the people believed, and they heard.  That this signifies faith and hope, is evident from the signification of ”believing,“ as being to believe in the spiritual sense, thus faith (n. 6956, 6970); and from the signification of ”hearing,“ as being to obey, and also to perceive (n. 5017), here to have hope; for when he who is in faith and obedience perceives confirmations, he has hope, for hope is thence derived.

AC 7066. That Jehovah had visited the sons of Israel. That this signifies that those of the spiritual church would be liberated and saved by the coming of the Lord, is evident from the signification of visiting,” as being liberation by the coming of the Lord into the world (n. 6895), thus also salvation (that they who were of the spiritual church were adopted and saved by the coming of the Lord into the world, (n. 6854, 6914, 7035); and from the representation of the sons of Israel, as being the spiritual church (n. 6426, 6637). That “Jehovah” in the Word denotes the Lord, (n. 1343, 1736, 2921, 3023, 3035, 5663, 6281, 6303, 6905).

AC 7067. And that He had seen their affliction.  That this signifies after temptations so great, is evident from the signification of “affliction,” as being temptation (n. 5356) and from the representation of the sons of Israel, as being those who are of the spiritual church (n. 6426, 6637). As to the “affliction,” or infestation by falsities, thus the temptations of those who were of the spiritual church before the Lord’s coming, see (n. 6854, 6914, 7037).

AC 7068. And they bent themselves and bowed themselves down.  That this signifies humiliation, is evident from the signification of “bending themselves and bowing themselves down,” as being the effect of humiliation (n. 2153, 6266) but that “bending themselves” denotes exterior humiliation, and is that of those who are in truth; and that “bowing themselves down” denotes interior humiliation, and is that of those who are in good, may be seen above (n. 5682).  That this is so, has often been made plain from those who are in truth and those who are in good: they who are in truth are as it were rigid, and stand erect as if they were hard; and when they ought to humble themselves before the Divine, they only bend the body a little; but those who are in good are as it were soft, and when they humble themselves before the Divine, they bow themselves down to the earth.  For truth without good is quite rigid, and when it looks to good as the end, this rigidity begins to soften; but good is in itself soft, and the truth which is being insinuated, as it becomes good there, also grows soft.  The reason is that truth cannot be ordered in the heavenly form except by good; hence it is in itself hard; for the heavenly form is most free and makes no resistance; and from this the good with which truth has been rightly ordered, is like it; and, as above said, is soft.

CONTINUATION CONCERNING THE SPIRITS OF THE PLANET MERCURY

AC 7069. The nature of the genius of the spirits from the planet Mercury may still further appear from what follows.  Be it known that all spirits whatever have been men, for the human race is the seminary of heaven; also that the spirits themselves are exactly such as they had been during their life in the world, for everyone‘s life follows him.  This being so, the genius of the men of every earth can be known from the genius of the spirits who are from it.

AC 7070. As the spirits from Mercury bear relation in the Grand Man to the memory of things abstracted from what is material (n. 6808), therefore when anyone speaks with them about earthly, bodily, and merely worldly things, they are quite unwilling to hear; and when forced to hear about them they at once change them into other things, and for the most part into contrary ones, in order to escape from them.

AC 7071. In order that I might know for certain that such is their genius, I was allowed to represent to them meadows, fallow grounds, gardens, woods, and rivers; but they at once changed them, darkening the meadows and fallow grounds, and by representations filling them with snakes; the rivers they made black, so that the water no longer appeared limpid. Then I asked them why they did so, they said that they are unwilling to think about such things, but only about real ones, which are the knowledges of such things as are abstracted from what is earthly, especially about such as arise in the heavens.

AC 7072. Afterward I represented to them birds of different sizes, large and small, such as exist on our earth; for in the other life such may be represented as it were to the life, the very speech of spirits and angels being full of representations.  When they saw those represented birds, they at first desired to change them, but afterward were delighted with them, and acquiesced. The reason was that birds signify the knowledges of things, of which fact the perception then flowed in; and therefore they abstained from changing them, and so turning them from the ideas of their memory. Afterward I was allowed to represent before them a most pleasing garden full of lights and oil-lamps.  This arrested their attention, because lights together with oil-lamps signify truths which shine from good.  From this it was evident that their attention could be fixed on material things, provided there was at the same time insinuated the signification of them in the spiritual sense; for the things of the spiritual sense are abstracted from material things, but are represented in them.

AC 7073. I also spoke with them about sheep and lambs; but they would not hear about such things, because these were perceived by them as earthly.  The reason of this was that they did not understand what innocence is, which lambs signify, which I observed from the fact that when I said that lambs do not appear represented in heaven as lambs, but that when they are mentioned, innocence is perceived in place of them, they then said that they do not know what innocence is, but that they know it by name only. The reason is that they are affected solely by knowledges, and not by uses, which are the ends of knowledges (n. 6815); thus not being affected by the ends of knowledges, they cannot know from internal perception what innocence is.

AC 7074. Some of the spirits of the earth Mercury were sent by others to me in order to hear what was going on with me; to whom one of the spirits of our earth said that they might tell their companions not to speak anything but the truth, and not in their usual way to present to those questioning them things opposite; for if anyone of the spirits of our earth were to do so, he would be punished. But the company from which those spirits had been sent out, which was at a distance, then answered that if they were to be punished on that account, all would be punished, because, from constant use, they cannot do otherwise.  They said that when they speak with the men of their own earth, they act in the same way, and this with no intention to deceive them, but in order to inspire a longing for knowledge; for when they present things opposite, and in a certain way hide the real things, the desire of knowing is excited, and in this way the memory is enriched by the study devoted to the exploration of the things in question.

AC 7075. At another time I also spoke with them about the same thing, and because I knew that they spoke with the men of their earth, I asked how they instruct its inhabitants.  They said that they do not instruct them how the matter stands but still they insinuate some perception of it, in order that the desire to know may thereby be fed, and may increase, which desire would perish if they answered all questions.  They added that they present opposites for the additional reason that the truth may afterward the better appear; for all truth appears relatively to its opposites.

AC 7076. It is their custom not to tell another what they know, yet still to desire to know from all whatever they know; but they communicate all things to their own society, insomuch that what one knows, all know, and what all know, each one therein knows.

AC 7077. As the spirits of Mercury are of this character, and moreover abound in knowledges, they are in a kind of conceit (n. 6813), supposing that they know so many things that it is scarcely possible to know more. But they have been told by the spirits of our earth that they do not know many things, but only a few, and that the things which they do not know are relatively infinite and that the things which they do not know relatively to those which they do know are like the waters of the greatest ocean as compared with those of a tiny spring.  In order that they might know that such is the case it was granted that a certain angelic spirit should speak with them, and should tell them in general what they do know and what they do not know; and that there are infinite things which they do not know; and also that to eternity they cannot know even the generals of things.  He spoke by means of angelic ideas much more readily than they, and as he disclosed what they know, and what they do not know, they were struck with amazement. I afterward saw another angel speaking with them, who appeared at some elevation to the right; he enumerated very many things which they do not know; and afterward spoke with them by means of changes of state, which they said they do not understand. He then told them that every change of state contains infinite things, and so also does every least thing of it.

[2] When they heard this, as they had been in conceit on account of knowledges, they began to humble themselves.  The humiliation was represented by the sinking of their roll downward, for that company then appeared like a roll, in front toward the left at a distance, in the plane of the region below the navel; but the roll appeared as it were hollowed out in the middle, and elevated at the sides; a reciprocal movement was also observed therein.  They were also told what this signified, namely, what they were thinking in their humiliation, and that they who appeared elevated at the sides were not as yet in any humiliation.  And I saw that the roll was separated, and that they who were not in humiliation were relegated toward their own globe; the rest remaining.  As the spirits of the planet mercury shun the spirits of our earth, on account of the material things in which the latter are, and as they had asked whether such can become angels (n. 6929), they now received the reply, that the angel who had spoken with them was from this earth.

AC 7078. Be it known that the spirits of other earths do not appear within the sphere where the spirits of our earth are, but outside of it, some at greater, some at less distance, and also in different quarters.  The reason is that the spirits of one earth are not of the same genius and life as those of another; also that they constitute different provinces in the Grand Man.  The unlikeness of the state of life causes this appearance. But in the inmost heaven they do not appear separated from one another.  The spirits of Mercury however do not appear in a fixed quarter, nor at a fixed distance, but appear now in front, now to the left, and now a little to the back.  The reason is that they are allowed to wander through the universe to acquire knowledges, and thereby to enrich the memory.  Their planet is presented to spirits at the back, as is also the sun of the world, when they are thinking about it, for nothing whatever of it appears.  The reason why it is presented at the back is that to those who are in the other life the sun of the world is in complete obscurity, and is thick darkness; but the sun of heaven, or the Lord, appears in front before the right eye, because from this sun they have all their light; for the right eye not only corresponds to the intellectual sight in so far as it is illumined by truth, but also in so far as it is illumined by good (n. 4410).  In this way does the Lord look at man from good, and illumine him through good.

AC 7079. A continuation concerning the spirits of the planet Mercury will be found at the end of the following chapter.


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