HEAVENLY SECRETS
Emanuel Swedenborg

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AC EXODUS Chapter 19

THE DOCTRINE OF CHARITY

AC 8742. Everyone has an internal man and an external man; the internal man is what is called the spiritual man, and the external man is what is called the natural man. Both must be regenerated for the man to be regenerated.

AC 8743. With the man who has not been regenerated the external or natural man commands, and the internal or spiritual man serves; but with the man who has been regenerated the internal or spiritual man commands, and the external or natural serves. This inversion cannot possibly exist except through regeneration by the Lord.

AC 8744. So long as the external man has not been regenerated, be makes all good consist in pleasure, in gain, in pride, and burns with hatred and revenge against those who set themselves in opposition; and then the internal man not only consents, but also supplies reasons which confirm and promote: thus the internal man serves and the external commands.

AC 8745. But when the external man has been regenerated, the internal man makes all good consist in thinking well of the neighbor and willing well to him, and the external man makes all good consist in speaking well of him and acting well toward him; and at last each has as its end to love the neighbor and to love the Lord, and not as before to love self and to love the world.  In this case the external or natural man serves, and the internal or spiritual man commands.

AC 8746. The internal man is first regenerated by the Lord, and afterward the external man, and the latter by means of the former.  The internal man is regenerated by thinking those things which are of faith, and willing them; but the external man by a life according to them.  The life of faith is charity.

AC 8747. The man who has been regenerated is in heaven as to his internal man, and is an angel there with angels, among whom also he comes after death. He can then live the life of heaven, love the Lord, love the neighbor, understand truth, relish good, and perceive blessedness therefrom.  These things are the happiness of eternal life.

EXODUS 19:1-25

1. In the third month of the going forth of the sons of Israel out of the land of Egypt, in this day they came into the wilderness of Sinai.

2. And they journeyed from Rephidim, and came into the wilderness of Sinai, and encamped in the wilderness; and there Israel encamped close to the mountain.

3. And Moses went up unto God, and Jehovah called unto himm from the mountain, saying, Thus shalt thou say to the house of Jacob, and declare to the sons of Israel:

4. Ye have seen what I did to the Egyptians, and I bare you on eagles‘ wings, and brought you unto Me.

5. And now, if hearing ye shall hear My voice, and keep My covenant, then ye shall be Mine own possession above all peoples; for all the earth is Mine:

6. And ye shall be to Me a kingdom of priests, and a holy nation.  These are the words which thou shalt speak unto the sons of Israel.

7. And Moses came and called the elders of the people, and set before them all these words which Jehovah commanded him.

8. And all the people answered together, and said, All that Jehovah hath spoken we will do.  And Moses reported the words of the people unto Jehovah.

9. And Jehovah said unto Moses, Behold I come unto thee in the density of the cloud, that the people may hear when I speak with thee, and may also believe in thee to eternity; and Moses declared the words of the people unto Jehovah.

10. And Jehovah said unto Moses, Go unto the people, and sanctify them today and tomorrow, and let them wash their garments.

11. And let them be ready against the third day, because in the third day Jehovah will come down unto the eyes of all the people upon Mount Sinai.

12. And thou shalt set bounds to the people round about, saying, Take heed to yourselves, that ye go not up into the mountain, or touch the extremity of it; everyone that toucheth the mountain, dying he shall die:

13. No hand shall touch it, because stoning he shall be stoned, or shooting he shall be shot; if a beast, if a man, he shall not live; when the jobel is drawn out, they shall come up into the mountain.

14. And Moses went down from the mountain unto the people, and sanctified the people, and they washed their garments.

15. And he said unto the people, Be ready for three days, come not near unto a woman.

16. And it was on the third day, when it was morning, that there were voices and lightnings, and a heavy cloud upon the mountain, and the voice of a trumpet exceeding strong, and all the people that were in the camp trembled.

17. And Moses made the people go forth out of the camp to meet God; and they took their stand in the lower parts of the mountain.

18. And Mount Sinai smoked, the whole of it, because Jehovah descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, and the whole mountain trembled mightily.

19. And when the voice of the trumpet was going, and waxing strong mightily, Moses spake, and God answered him in a voice.

20. And Jehovah came down upon Mount Sinai, unto the head of the mountain; and Jehovah called Moses unto the head of the mountain, and Moses went up.

21. And Jehovah said unto Moses, Go down, charge the people, lest perchance they break through unto Jehovah to see, and many of them fall.

22. And the priests also, who come near unto Jehovah, shall sanctify themselves, lest perchance Jehovah make a breach in them’.

23. And Moses said unto Jehovah, The people cannot come up unto Mount Sinai for Thou didst charge us, saying, Set bounds to the mountain, and sanctify it.

24. And Jehovah said unto him, Go, get thee down; and come up thou, and Aaron with thee; and let not the priests and the people break through to come up unto Jehovah, lest perchance He make a breach in them.

25. And Moses went down unto the people, and told them.

THE CONTENTS

AC 8748. In what now follows, the subject treated of in the internal sense is the revelation of truth Divine from the Lord out of heaven, and in this chapter the preparation for receiving it.

THE INTERNAL SENSE

AC 8749. Verses 1, 2. In the third month of the going forth of the sons of Israel out of the land of Egypt, in this day they came into the wilderness of Sinai.  And they journeyed from Rephidim, and came into the wilderness of Sinai, and encamped in the wilderness; and Israel encamped close to the mountain. ”In the third month,“ signifies fulness of state; ”of the going forth of the sons of Israel out of the land of Egypt,“ signifies after those who were of the spiritual church had been liberated from infestations ”in this day,“ signifies that it was then; ”they came into the wilderness of Sinai,“ signifies a state of good in which truths of faith were to be implanted; ”and they journeyed from Rephidim,“ signifies continuity of life from the former state; ”and came into the wilderness of Sinai,“ signifies to a state of good in which truths were to be implanted; ”and encamped in the wilderness,“ signifies the arrangement in this state; and Israel encamped close to the mountain,” signifies the arrangement by Divine celestial good with those who are of the spiritual church.

AC 8750. In the third month.  That this signifies fulness of state, is evident from the signification of “month,” as being state; for all periods of time, as “days,” “weeks,” “months,” and “years,” signify states (n. 2788) and from the signification of “three” and “third,” as being what is complete (n. 1825, 2788, 4495, 5159); consequently “in the third month” denotes in fulness of state.

[2] What fulness of state is, shall be briefly told.  Every state has its beginning, its progression, and its end.  When a state arrives at its end, it is then full, and is called “fulness.” In the other life all things are measured by progressions of state and their successive changes from beginning to end, as in the world by times.  That this is so is because in heaven there are no times, but states in their stead. The reason is that the sun in the other life, which is the Lord, remains constantly in its place, and does not, as in the world, by apparent daily progressions distinguish the day into morning, noon, evening, and night; nor by apparent annual progressions distinguish the year into spring, summer, autumn, and winter.  From this it is that in heaven there are no times, but states in their stead.  But as in the inmost sphere of heaven there is a certain progression according to the Divine heavenly form, which comes to the perception of no one, and as according to this progression the states of all in heaven undergo changes, the angels there are by turns in the good of love, in the truth of faith, and in obscurity as to the one and the other. From this it is that there is a correspondence of the states there with times in the world, namely, of the state of the good of love with morning, of the state of the truth of faith with noon, and of an obscure state with evening and night.  Moreover the heat also, which is from the sun there, is the good of love; and the light which is from the sun there, is the truth of faith. From this also it is that there is a correspondence of the heat in the world with love, which is therefore called “spiritual heat;” as also of the light in the world with faith, which is therefore called “spiritual light.”

[3] There are in general two states of life, namely, a state of thought, which is of the understanding, and a state of affection, which is of the will. The state of thought, which is of the understanding, bears relation to the truth which is of faith.  It is this state that is enlightened by light from the sun of heaven, which is the Lord. So also is the light of the understanding in man from that light.  But the state of affection, which is of the will, bears relation to the good which is of charity; and moreover the heat of the will in man, which is love, is from the heat from that sun in heaven, which is the Lord.  From all this it can now be seen how the case is with states and their changes in the other life, and what is meant by the fulness of state which is signified by “the third month.” By state here, of which fulness is predicated, is meant the former state which those who were of the spiritual church had passed through. These pass through two states, the first when they are led by the Lord by means of truth, the second when they are led by Him by means of good, (n. 8643, 8648, 8658, 8685, 8690, 8701). Here there is meant a fulness of the former state which has been described in what goes before; now the second state is described.

AC 8751. Of the going forth of the sons of Israel out of the land of Egypt.  That this signifies after those who were of the spiritual church had been liberated from infestations, is evident from the signification of “going forth,” as being to be liberated; from the representation of the sons of Israel, as being those who are of the spiritual church (n. 6426, 6637, 6868, 7035, 7062, 7198, 7201, 7215, 7223); and from the signification of “the land of Egypt,” as being infestations (n. 7278).  What infestations are, (n. 7474); and also that those who were of the spiritual church were detained in the lower earth until the coming of the Lord into the world, and were liberated by the Lord, (n. 6854, 6914, 7035, 7091, 7474, 7878, 7932, 8018, 8054, 8099).

AC 8752. In this day.  That this signifies that it was then, is evident from the signification of “in this day,” as being then; for by “day” is signified state (n. 23, 487, 488, 493, 2788, 7680); and therefore “in this day” denotes when there was fulness of state.

AC 8753. They came into the wilderness of Sinai.  That this signifies a state of good in which truths of faith were to be implanted, is evident from the signification of “the wilderness of Sinai,” as being a state of good in which truths of faith are to be implanted.  “The wilderness” here denotes good in which truths have not yet been implanted; and “Sinai” denotes the truths themselves.  For a “wilderness” has several significations (n. 3900); in general it signifies what is uninhabited and uncultivated, thus in the spiritual sense, good in which as yet there are no truths, for good without truths is spiritually uncultivated; consequently a “wilderness” signifies a new will that as yet has not been formed by means of the truths of faith (n. 8457).

[2] As regards “Mount Sinai,” it signifies in the supreme sense Divine truth from Divine good; “mountain,” Divine good; and “Sinai,” Divine truth.  In the internal sense it signifies the truth of faith from good, here the truth of faith that is to be implanted in good, because the law had not yet been promulgated from it.  “Mount Sinai” has these significations because the law was promulgated by the Lord from thence, and “the law” denotes Divine truth from Divine good, and also the truth of faith from good (n. 6752, 7463, 8695). For this reason it was that the sons of Israel encamped in the wilderness near that mountain, for from it were promulgated not only the ten commandments, which are “the law” in a close sense, but also all the statutes of the church, which contained in themselves, because they represented, the spiritual and celestial truths and goods of the Lord‘s kingdom.  That the law was promulgated from thence, is evident from the following chapter, and that so also were the statutes of the church, from the succeeding chapters, and also from (Leviticus 7:37, 38; 27:34).  The same is signified by “Sinai” in David:--

O God, when Thou wentest forth before Thy people, when Thou didst march in the wilderness; the earth trembled, the heavens also dripped before God; this Sinai before God, the God of Israel.  Thou, O God, makest to drip the rain of Thy benevolences (Ps. 68:7-9);

here “Sinai” denotes the truth that is from good, for such is the signification of “the heavens dripping before God,” and of “God making to drip the rain of His benevolences.”

[3] In the book of Judges:--

Jehovah, when Thou wentest forth out of Seir, when Thou camedst forth out of the field of Edom, the earth trembled, the heavens also dripped, the clouds also dripped waters, the mountains flowed down before Jehovah, Sinai itself before Jehovah the God of Israel.  In the days of Shamgar the son of Anath, in the days of Jael, the ways ceased, and they that walked in paths went through crooked ways, the roads ceased in Israel; they ceased until I Deborah arose, until I arose a mother in Israel (Judges 5:4-7);

here also “Sinai” denotes the law or Divine truth from Divine good, by virtue of which the truths of faith were implanted in its good, which things are also signified by “the heavens dripped,” and “the clouds dripped waters;” that the truths of faith were lacking and were perverted, is signified by “the ways ceased, and they that walked in paths went through crooked ways”.  “Ways,” “paths,” and “roads” denote truths, (n. 627, 2333, 3123, 3477); for the subject treated of in this prophetic song, which is the song of Deborah and Barak, is the perversion of the truth of the church, and its restitution.

[4] In Moses:--

Jehovah came from Sinai, He rose up from Seir to them; He shone forth from Mount Paran, and He came from the ten thousands of holiness, from His right hand was the fire of the law to them (Deut. 33:2);

in this chapter the sons of Jacob are blessed by Moses before his death, who begins the prophetic utterance of his blessing with “Jehovah came from Sinai” and by “Sinai” are here signified the truths of faith in the complex. That he begins in this way is because by “the sons of Jacob” are signified all the truths and goods of faith (n. 3858, 3862, 3926, 3939, 6335); and in like manner by “the sons of Israel” (n. 5414, 5951, 5879).

AC 8754. A few words shall here be said about the good in which truths are to be implanted, which good is here signified by “the wilderness of Sinai.” The man who is being regenerated is first led by the Lord by means of truth, and afterward by means of good, (n. 7923, 8643, 8648, 8658, 8685, 8690, 8701). He who is being regenerated is led by means of truth to the intent that he may come to good, that is, may know it, and then will it, and finally do it.  But when he is being led to good by means of truth, he first comes to the good in which the truths of faith have not yet been implanted; for truths cannot be implanted until he is in good.  Before this they are indeed known, because they are in the memory, but at this time they are not in good, but are outside of good. Afterward when the man receives new life, which he first receives when he is in good, the truths of faith are implanted, and as it were enter upon a marriage with good in the internal man.  This good, in which the truths of faith have not yet been implanted, but which is still so disposed that they can be received, is here meant by “the wilderness of Sinai.” No other good is meant than Christian good (n. 8635-8638).

AC 8755. And they journeyed from Rephidim.  That this signifies continuity of life from the former state, is evident from the signification of “journeying,” as being the continuity of life (n. 4375, 4554, 4585, 5996, 8181, 8345, 8397, 8557); and from the signification of “Rephidim,’ as being the quality of the state of temptation in respect to truth (n. 8561), thus the quality of the former state (n. 8754); for in the former state the man of the spiritual church undergoes temptations, and therefore from that state there is the continuity of life which is signified by ”journeying from Rephidim.“

AC 8756. And came into the wilderness of Sinai.  That this signifies to a state of good in which truths were to be implanted, is evident from what was said above (n. 8753), where like words occur; and concerning the quality of this good, see (n. 8754).

AC 8757. And encamped in the wilderness.  That this signifies the arrangement in this state, is evident from the signification of ”encamping,“ as being the setting in order of the truth and good which are of the life (n. 8103), thus also their arrangement; and from the signification of ”wilderness,“ as being a state of good in which are not yet the truths of faith (n. 8753).

AC 8758. And Israel encamped close to the mountain.  That this signifies the arrangement by Divine celestial good with those who are of the spiritual church, is evident from the signification of ”to encamp,“ as being arrangement (n. 8757); from the representation of Israel, as being those who are of the spiritual church (n. 8751); and from‘ the signification of ”a mountain,“ as being the good of celestial love (n. 4210, 4635, 8327).  By Divine celestial good is meant the Divine good in heaven, for in itself Divine good is far above heaven.

AC 8759. Verses 3-8. And Moses went up unto God, and Jehovah called unto him from the mountain, saying, Thus shalt thou say unto the house of Jacob, and declare to the sons of Israel: Ye have seen what I did to the Egyptians, and I bare you on eagles’ wings, and brought you unto Me. And now if hearing ye shall hear My voice, and keep My covenant, then ye shall be Mine own possession above all peoples; because all the earth is Mine; and ye shall be to Me a kingdom of priests, and a holy nation; these are the words which thou shalt speak unto the sons of Israel.  And Moses came and called the elders of the people, and set before them all these words which Jehovah commanded him. And all the people answered together, and said, All that Jehovah hath spoken we will do; and Moses reported the words of the people unto Jehovah.  ”And Moses went up unto God,“ signifies the truth from the Divine which is beneath heaven conjoining itself with the Divine truth which is in heaven; ”and Jehovah called unto him from the mountain, saying,“ signifies the union of the Divine good in heaven with the Divine truth there; ”Thus shalt thou say to the house of Jacob, and declare to the sons of Israel,“ signifies the salvation of those who are of the external and internal spiritual church; ”Ye have seen what I did to the Egyptians,“ signifies the remembrance of all things that befell the evil who infested; ”and I bare you on eagles‘ wings,“ signifies and that by means of truths they were raised to heavenly light; ”and brought you unto Me,“ signifies thus to the good of love which is in heaven; ”and now if hearing ye shall hear My voice,“ signifies the reception of truth; ”and keep My covenant,“ signifies thus life in good and the consequent conjunction; ”then ye shall be Mine own possession above all peoples,“ signifies that then the Divine truth shall be with them more than with others; ”because all the earth is Mine,“ signifies that the Lord has all power in heaven and on earth; ”and ye shall be to Me a kingdom of priests,“ signifies that then the good of truth shall be with them; and a holy nation,” signifies thus the spiritual kingdom; “these are the words which thou shalt speak unto the sons of Israel,” signifies influx for the receiving of truths in good; “and Moses came and called the elders of the people,” signifies the choosing of those who were primarily in the intelligence of truth; “and set before them all these words,” signifies a setting forth, together with influx; “which Jehovah commanded him,” signifies from the Divine; “and all the people answered,” signifies reception; “and said, All that Jehovah hath spoken we will do,” signifies according to influx from the Divine; “and Moses reported the words of the people unto Jehovah,” signifies correspondence and conjunction.

AC 8760. And Moses went up unto God.  That this signifies the truth from the Divine which is beneath heaven conjoining itself with the Divine truth which is in heaven, is evident from the representation of Moses, as being truth from the Divine (n. 6771, 6827, 7014), here truth from the Divine which is beneath heaven, for the reason that now he represents the sons of Israel as their head, thus those who are of the spiritual church, who as yet are not in heaven because not yet in good formed by truths (n. 8753, 8754); and from the signification of “going up,” as being to conjoin one’s self, for he who goes up to the Divine conjoins himself with Him; as for instance when “going up into heaven” is mentioned, there is meant being conjoined with the Lord; and the reverse is meant by “coming down from heaven.” The Divine truth in heaven, with which there is conjunction, is meant by “God,” for in the Word the Lord is called “God” from Divine truth, and “Jehovah” from Divine good (n. 2586, 2769, 2807, 2822, 3921, 4402, 7010, 7268, 7873, 8301) and because the conjunction of Divine truth with Divine good is here treated of, therefore in this verse “God” is first mentioned, and then “Jehovah,” in these words, “Moses went up unto God, and Jehovah called unto him from the mountain.”

[2] It is said, the Divine truth in heaven, and afterward, the Divine good in heaven, for the reason that the Divine Itself is far above the heavens, not only the Divine good itself, but also the Divine truth itself which proceeds immediately from the Divine good.  That these are far above heaven, is because in itself the Divine is infinite, and the infinite cannot be conjoined with finite things, thus not with the angels in the heavens, except by the putting on of something finite, and thus by accommodation to reception. The Divine good itself is also in itself an infinite flame of ardor, that is, of love, and this flame no angel in heaven can bear, for he would be consumed like a man if the flame of the sun were to touch him without intermediate tempering.  Moreover if the light from the flame of the Divine love, which light is Divine truth, were to flow in without abatement from its own fiery splendor, it would blind all who are in heaven.  From all this it can be seen what the difference is between the Divine good and Divine truth above the heavens, and the Divine good and Divine truth in the heavens, here treated of.

AC 8761. And Jehovah called unto him from the mountain.  That this signifies the union of the Divine good in heaven with the Divine truth there, is evident from the signification of “calling unto him,” or “calling anyone unto Himself,” when said of the Divine, as being conjunction, here union, because it is said of Divine good with Divine truth which are made one by conjunction.  “To call anyone to Himself” denotes conjunction, and also presence, (n. 6047, 6177, 7390, 7451, 7721). That it is Divine good with which there was conjunction, is because the name here used is “Jehovah” (n. 8760). And from the signification of “mountain,” as being good Divine in heaven (n. 8758), here heaven; for whether you say “Divine good in heaven,” or “heaven,” it is the same, because heaven arises from this good.  The case herein is like that of all other things abstracted from their subjects, which when spoken of nevertheless lead to the perception of the subjects in which they are; as when the truth of faith, of the good of charity, is spoken of, there is understood the man of the church in whom they are.  This is especially the case in heaven, for there the Divine good united to the Divine truth is all in all, thus is the life or soul of heaven.

AC 8762. Thus shalt thou say to the house of Jacob, and declare to the sons of Israel.  That this signifies the salvation of those who are of the external and internal spiritual church, is evident from the signification of “saying,” and “declaring,” as here being salvation, for the things which are now said and declared by Jehovah through Moses involve salvation; and from the signification of “the house of Jacob,” and “the sons of Israel,” as being the external and internal church (n. 3305, 4286). What is meant by the external church and the internal church has been already stated in several places, namely, that the external of the Ancient Church was all that which represented the internal, and that the internal of the church was that which was represented by the externals.  As for example, they who made Divine worship consist in sacrifices, and in rites and statutes, which represented spiritual and heavenly things of the Lord‘s kingdom, were in externals; but they who made Divine worship consist at the same time in the celestial and spiritual things which were represented, were in internals.  In like manner at this day, they who make Divine worship consist in frequenting temples, hearing preachings, attending the Holy Supper, and who do these things with devotion, without thinking any further about them than that they ought to be frequented because they are instituted and commanded, these are of the external church; whereas they who at the same time believe that such things are to be attended to, but that still the essential of worship is the life of faith, that is, charity toward the neighbor and love to the Lord, these are of the internal church.  Consequently also they are of the external church who do what is good to the neighbor and worship the Lord merely from the obedience of faith; whereas they are of the internal church who do what is good to the neighbor and worship the Lord from love.  So in all other cases.

[2] Nevertheless with everyone who is of the church there must be both, namely, an external and an internal.  If there are not both there is no spiritual life with him, for the internal is like a soul, and the external is like the body of the soul.  But they who are of the external church are clearly in its externals and obscurely in its internals, whereas they who are of the internal church are clearly in internals and obscurely in externals.  But those who are in externals and not at the same time in internals are not of the church.  All those are in both who are in the good of life according to the teachings of their church; but those are in externals without internals who are in worship and not at the same time in the good of life according to the teachings of the church.  There are few who know this, and the reason why few know it, is that they make all worship, and thereby all salvation, consist in faith, and not at all in charity.  From this also it is that they who think about eternal salvation make it consist in a life of piety, and not at all in a life of charity (n. 8252-8257).

AC 8763. Ye have seen what I did to the Egyptians.  That this signifies the remembrance of all things that befell the evil who infested, is evident from the signification of “ye have seen,” as being remembrance; and from the representation of the Egyptians, as being the evil who infested (n. 7097, 7107, 7110, 7126, 7142, 7317).  From this it is plain that by “ye have seen what I did to the Egyptians” is signified the remembrance of all things that befell those who infested.

AC 8764. And I bare you on eagles’ wings.  That this signifies and that thus by means of truths they were raised to heavenly light, is evident from the signification of “bearing anyone on eagles‘ wings,” as being to be raised on high even into heavenly light; for by “bearing” is signified to be raised, by “wings” are signified spiritual truths, and by “an eagle,” the rational as to truth. “An eagle” has this signification, (n. 3901), for eagles fly on high. For by the visible heaven the ancients understood the angelic heaven.  Moreover the simple believed that there was the home of the angels, and also that on high, because nearer the sun and stars, was heavenly light itself. Hence it is that “to be borne on eagles’ wings” denotes to be borne on high into that light.  That raising thither is effected by means of the truths of faith, is because the truth of faith is what raises man even to heaven, where its good is.  That the rational as to truth is “an eagle,” is because the rational of man is his heaven, and the natural is relatively like the earth, for the rational constitutes the internal man, and the natural the external man.

[2] That “wings” denote spiritual truths, is because “birds” in general signify intellectual things and thoughts (n. 40, 745, 776, 3219, 5149, 7441); consequently “wings” denote spiritual truths, because all the intellectual is from these truths. The intellectual derived from falsities, however discerning and acute it appears, is not the intellectual; for the intellectual sees from the light of heaven, and the light of heaven is spiritual truth, that is, the truth of faith.  Wherefore where there is no truth of faith, there is no light, but thick darkness, and an intellectual in thick darkness is no intellectual. “Wings” also denote the powers which belong to spiritual truth from its good; for the wings with birds are like the hands or arms with man, and by the “arms” and “hands” are signified powers (n. 878, 3387, 4931-4937, 5327, 5328, 5544, 6292, 6947, 7518, 7673, 8050, 8153, 8281, 8305). There is power in spiritual truth from good, (n. 3563, 4931, 5623, 6344, 6423).

[3] That “wings” denote spiritual truths, or truths of faith which have power from good, is manifest from other passages in the Word.  Wherefore when “wings” are attributed to the Divine, by them is signified the Divine truth which has omnipotence; as where they are attributed to the cherubs, by which is signified the Providence of the Lord, as in Ezekiel:--

Every cherub had four faces, and everyone of them had four wings; their wings were erect, the one toward the other; everyone had wings that covered their bodies. I heard the sound of their wings like the sound of great waters, like the voice of Shaddai; when they went, a voice of tumult like the voice of a camp; when they stood, they let down their wings. I heard the voice of their wings kissing one another, and the voice of the wheels beside them. The voice of the wings of the cherubs was heard even to the outer court, as the voice of God Shaddai. The likeness of the hands of a man was under their wings (Ezek. 1:6, 23, 24; 3:13; 10:5, 21).

[4] That here “wings” denote truth Divine is evident from each particular of the description, as well as from the fact that the wings were erect the one toward the other, that they covered their bodies, and that the sound of them was heard like the sound of great waters, like the voice of wheels, and like the voice of Shaddai, and also that the likeness of the hands of a man was under their wings.  That the wings were “erect the one toward the other” represented the consociation of all in the Divine; that they “covered their bodies” signified that the Divine truth was a covering to the Divine good from which it proceeds.  For the Divine good is a flame, and the Divine truth is the light therefrom, encompassing and thus covering the flame.  The flame itself does not appear in heaven, but only the light in which the flame is, and which is thus perceived as heat, which is love.  That “a sound was heard like the sound of great waters” signifies the quality of Divine truth in heaven; in like manner “its voice like the voice of wheels, and like the voice of Shaddai ” for “sound” and “voice” are attributed to Divine truth.  It is therefore said, “the voice of great waters,” because “waters” denote truths (n. 2702, 3058, 3424, 4976, 5668, 8137, 8138, 8568), as also “the voice of the wheels,” because “wheels” denote the truths of doctrinal things, for the reason that “chariots” denote doctrines of truth (n. 5321, 5945, 8146, 8148, 8215); and also “the voice of God Shaddai,” because “God Shaddai” denotes truth chiding in temptations and afterward consoling (n. 1992, 4572, 5628). “The likeness of the hands of a man under the wings” signified the omnipotence which belongs to Divine truth, because “hands” denote power, and in the supreme sense omnipotence, when they are attributed to the Lord.

[5] From all this it can be seen what was represented by the wings of the cherubs that were over the mercy-seat that was upon the ark of the covenant, and by their being expanded upward, and covering the mercy-seat (Exod.  25:20) also what the cherubs represented on the curtains of the tabernacle and on the veil, and likewise in the temple of Solomon; in like manner what they represented round about the new house described in (Ezekiel 41:18-20); also what was signified by “the four animals round about the throne,” each of which “had for itself six wings round about” (Rev. 4:6, 8); and what by “the seraphim standing above the throne,” each one of which “had six wings” (Isa. 6:1, 2).

[6] That in the internal sense “wings” denote spiritual truths, or the truths of faith, is evident in Ezekiel:--

Thus said the Lord Jehovah, A great eagle, great in wings, long in pinions, full of feathers which had broidery, came upon Lebanon, and took a little twig of the cedar, and carried it into a land of traffic; thereafter it took of the seed of the land, and set it in a field of sowing; it took it unto great waters, it sprouted and became a luxuriant vine. And there was another eagle, great in wings and full of feathers, to which behold the vine applied its roots, and sent forth its shoots unto it, in a good field by many waters; it was planted to make branch, and to bear fruit, that it might be for a vine of magnificence (Ezek.  17:3-8).

This prophetic utterance describes the setting up again of a spiritual church by the Lord.  The “eagle” there spoken of denotes faith; “great in wings and long in pinions” denotes the truths of faith; “broidery” denotes memory-knowledge; growth therefrom is described by “the little twig of the cedar from Lebanon,” by “a land of traffic,” “the seed of the land in a field of sowing, beside great waters the church itself thence arising is ”the vine.“ ”A vine“ denotes the spiritual church, (n. 1609, 5113); and it denotes the external church, (n. 6375); but ”the vine of magnificence“ which was from the other eagle, denotes the internal church, (n. 6376); for the external of the church is described by one eagle, and its internal by the other. Afterward is described by the prophet in the same chapter how that church which was set up with the ancients was perverted with the Jews.

[7] In like manner by ”wings“ is signified the truth of faith in David:--

If ye will lie among the ranks, the wings of a dove will be overlaid with silver, and her pinions with yellow gold (Ps. 68:13);

”the wings of a dove“ denote the truths of faith. ”A dove“ denotes faith, (n. 870); they are said to be ”overlaid with silver,“ because ”silver“ denotes truth from good (n. 1551, 2954, 5658, 6914, 7999).

[8] That ”wings“ denote truth Divine, is also evident from the following passages:--

They that await Jehovah are renewed in strength, they go up with wing like eagles (Isa. 40:31).

God rode upon a cherub, and did fly, He was carried upon the wings of the wind (Ps. 18:10; 104:3).

Treating of the Divine truth and its power.  Again:--

Jehovah shall cover thee under His wing, and under His wings shalt thou confide; truth is a shield and a buckler (Ps. 91:4);

”to be covered with the wing of Jehovah,“ and ”to confide under His wings,“ denote the protection and confidence that belong to faith. The like is meant by being under the shadow of God‘s wings” (Ps. 17:8); “confiding in the shadow of His wings” (Ps. 36:7; 57:1; 61:4); and “singing in the shadow of His wings” (Ps. 63:7).

[9] As most expressions have also an opposite sense, so likewise have “wings,” in which sense “wings” signify falsities, as in John:--

Out of the smoke of the pit of the abyss came forth locusts, and the voice of their wings was as the voice of many horses rushing to war (Rev. 9:2, 3, 9);

where “wings” denote falsities fighting against truth, for a “locust” denotes falsity in the extremes (n. 7643).

AC 8765. And brought you unto Me.  That this signifies thus to the good of love which is in heaven, is evident from the fact that Jehovah, who says that they were “brought unto Him”’ denotes the Divine good of the Divine love (n. 2586, 2769, 2807, 2822, 3921, 4402, 7010, 7268, 7873, 8301, 8760, here the Divine good of the Divine love in heaven (n. 8761). How these things cohere with what immediately precedes, is plain; for in what immediately precedes, by “I bare you on eagles‘ wings” is signified that they were raised to heavenly light by means of truths; and by these words, “I brought you unto Me” is signified to the Divine good of love in heaven, seeing that by means of the truths which are of faith man is brought to good, thus into heaven, and to the Lord there; for man is not in heaven, thus not with the Lord, until he is in good, that is, in the affection of charity.

[2] They who make salvation consist in faith alone, and not at the same time in a life of faith, that is, in a life of charity, believe that anyone can come into heaven and to the Lord, no matter how he has lived; for they do not know what the life of man is, and because they do not know this, they suppose that the life is nothing; and therefore if they are asked whether an evil man can be among the good, they say that by the mercy of God he can, because it is a work of omnipotence.  Nay, if they are asked whether a devil can become an angel of heaven, they answer in the affirmative, provided he is willing to receive faith, for about his being able to receive it they have no doubt.  But if they are told that evil cannot be turned into good, thus not hell into heaven, with a man, and that this is impossible because contrary to order, and therefore contrary to truth Divine, thus contrary to God Himself, who is order; they answer to this that such things are reasonings about salvation, for which they do not care.  From these, and from innumerable other considerations, it can be seen into what blindness about salvation and eternal life the doctrine of faith alone leads.

AC 8766. And now if hearing ye shall hear My voice.  That this signifies the reception of truth, is evident from the signification of “hearing,” as being obedience (n. 2542, 3869, 4652-4660); and because “ hearing” denotes obedience, it also denotes reception (n. 5471, 5475, 7216) and from the signification of “the voice of Jehovah,” as being the Word, thus truth Divine (n. 219, 220, 6971, 7573).

AC 8767. And keep My covenant.  That this signifies life in good and the consequent conjunction, is evident from the signification of “keeping the covenant,” as being to live according to the commandments, thus in good, and thus to be conjoined with the Lord.  That “keeping the covenant” denotes living according to the commandments, thus in good, and thus being conjoined with the Lord, is because the articles of the covenant were all the things that were commanded, which were called “testimonies,” “judgments,” “laws,” and “statutes;” specifically, the ten commandments.  All these were also called “the covenant,” because by means of these it was made.  That “to keep” these denotes to live according to them, is evident from the signification of “keeping,” in the Word, for frequent mention is there made of “hearing the commandments,” and “keeping them,” and by “hearing” is signified receiving them in faith, and by “keeping” receiving them in the life, that is, living according to them.  That “to keep a covenant” denotes to be conjoined, is because in the universal sense by “a covenant” is signified conjunction (n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804).  This is for the reason that he who lives according to the commandments is conjoined with the Lord; for the commandments teach life and also give life, and thus open the way to heaven, and the sight to the Lord.

AC 8768. Then ye shall be Mine own possession above all peoples.  That this signifies that then the Divine truth shall be with them more than with others, is evident from the signification of “being the own possession of Jehovah,” or of the Lord, as being to be the Lord’s, for “own possession” denotes property, and thus His possession.  That it denotes those with whom the Word is, is because they who have the Word, that is, where the church is, are said to be “the Lord‘s own” above others.  That they are called “the Lord’s own,” is evident from His words in (John 1:11; 10:2-4).  That they are called “His own possession” who are of the church, thus with whom the Word is, is evident in David:--

Jah hath chosen Jacob for Himself, and Israel for His own possession (Ps. 135:4).

That “Jacob” and “Israel” here denote those who are of the church, with whom the Word is, is manifest.  In like manner in Moses:--

Thou art a holy people to Jehovah thy God; Jehovah thy God hath chosen thee to be for Himself a people of His own possession out of all peoples that are upon the faces of the earth (Deut. 7:6; 14:2).

[2] That they who have the Word are an own possession and property above others, is because they know the truths and goods of faith, and because this is so they can above others live the life of heaven and thus be conjoined with the Lord. For good, which makes heaven with man, has its quality from the truths of faith; thus good becomes more heavenly or more Divine with those who have genuine truths, which are truths from the Word; but only if they are kept, that is, if the life is according to them.  That this is the case is evident in Moses:--

Thou hast avouched Jehovah this day to be thy God, in whose ways thou wilt walk, and wilt keep His statutes, and His commandments, and His judgments, and wilt obey His voice; and Jehovah hath avouched to thee this day that thou be to Him for a people, of His own possession, as He hath spoken to thee, and that thou shouldest keep all His commandments (Deut. 26:17, 18).

AC 8769. Because all the earth is Mine.  That this signifies that the Lord has all power in heaven and on earth, is evident from the signification of “earth,” as being in the internal sense the Lord‘s kingdom on earth and also the Lord’s kingdom in Heaven (n. 1413, 1607, 4447).  That it is the Lord who has this power, is because the Lord is meant by “Jehovah” in the Word (n. 1343, 1736, 2921, 3035, 5663, 6281, 6303).  That the Lord has all power in heaven and on earth, He Himself teaches in (Matthew 28:16, 18) (n. 8331).

AC 8770. And ye shall be to Me a kingdom of priests.  That this signifies that then the good of truth shall be with them, is evident from the signification of “a kingdom of priests,” as here being spiritual good, which is the good of truth, that is, the good into which the man of the spiritual church is introduced by means of truth. That this good is signified by “a kingdom of priests,” is because this is said to the house of Jacob and the sons of Israel, by whom is represented the spiritual church external and internal; by the house of Jacob the external church, and by the sons of Israel the internal church (n. 8762). Moreover by “kingdom” is signified truth (n. 1672, 2547, 4691), and by “priests” good; for the priestly office of the Lord, which was represented by the priests, signifies Divine good; and the kingly office of the Lord, which was represented by the kings, signifies Divine truth (n. 1728, 2015, 3670, 6148).

[2] In the representative church among the posterity of Jacob, there was first a kingdom of judges, afterward a kingdom of priests, and lastly a kingdom of kings; and by the kingdom of judges was represented Divine truth from Divine good; by the kingdom of priests, who were also judges, was represented Divine good from which is Divine truth; and by the kingdom of kings was represented Divine truth without Divine good. But when something of the priesthood also was adjoined to the kingly office, then by the kings was also represented Divine truth in which there was so much of good as there was of the priesthood adjoined to the kingly office.

[3] All these things were instituted in the Jewish Church in order that by them might be represented states of heaven; for in heaven there are two kingdoms, one of which is called the celestial kingdom, and the other of which is called the spiritual kingdom. The celestial kingdom is what is called the Lord‘s priestly office, and the spiritual kingdom is what is called His kingly office.  In the latter Divine truth reigns, and in the former Divine good.  And because the representative of the celestial kingdom began to perish when they asked for a king, therefore in order that a representative of the Lord’s kingdom in the heavens might still be continued, the tribe of Judah was separated from the Israelites, and by the kingdom of Judah was represented the celestial kingdom of the Lord, and by the kingdom of Israel His spiritual kingdom.

[4] They who know these things can know the reasons why the forms of government among the posterity of Jacob were successively changed, and why when they asked for a king, it was said to them by Jehovah through Samuel that by so doing they rejected Jehovah, that He should not be king over them (1 Sam. 8:7), and that then they were told the right of a king (verse 11-17), by which is described Divine truth without good. They who know the things above stated can also know why somewhat of the priesthood was granted to David, and also why after the time of Solomon the kingdom was divided into two, namely, into the kingdom of Judah and the kingdom of Israel. Concerning the two kingdoms in heaven, (n. 3635, 3883-3896, 4112, 4113, 4138).

AC 8771. And a holy nation.  That this signifies thus the spiritual kingdom, is evident from the signification of “a nation,” as being those who are in good (n. 1259, 1260, 1416, 1849, 6005); and from the signification of “holy,” which is predicated of the truth which is of good (n. 6788, 7499, 8127, 8302, 8330); consequently “a holy nation” denotes the good from which is truth.  It is said “a kingdom of priests,” and “a holy nation,” and each expression signifies the spiritual kingdom, but with a difference.  “A kingdom of priests” signifies those who are in good from truth, but “a holy nation” signifies those who are in good and thence in truth. They who are in good from truth look through truths upward to the Lord; but they who are in good and thence in truth are in the Lord, and from Him look at truths.  These two states succeed each other with those who are being regenerated, in whom the spiritual kingdom, that is, the life of heaven, is being implanted by the Lord; for through truth they are introduced into good, thus into heaven, because heaven is good, and when they are in heaven, then there and therefrom they look to truths.

AC 8772. These are the words which thou shalt speak unto the sons of Israel.  That this signifies influx for the receiving of truths in good, is evident from the signification of “speaking,” when by the Divine, as being influx (n. 2951, 5481, 5743, 5797, 6152, 6291, 8128, 8660). That it denotes for the receiving of truths in good, is because it is said of the sons of Israel, by whom is signified the spiritual church, and the spiritual church is with those who are in good wherein are truths. How the case is with good wherein are truths shall be briefly told. He who knows the formation of good from truths, knows the veriest secrets of heaven, for he knows the secrets of the formation of man anew, that is, of the formation of heaven or of the Lord‘s kingdom with him.  All Christian good, or spiritual good, has in itself the truths of faith, for the quality of this good is from the truths which are of faith.  Good which has not its quality from the truths of faith is not Christian good, but natural good, which does not give eternal life.  The reason is that natural good has in it only natural life, which life is not unlike the life of beasts, for they also are in good when they are gentle; but beasts cannot receive spiritual life. From this it is plain that spiritual life is acquired solely by means of the truths of faith.

[2] This life, namely, spiritual life, is first acquired by knowing the truths which are of faith, afterward by acknowledging them, and finally by believing them.  When they are only known, they are as it were at the gate; when they are acknowledged, they are in the entrance hall; but when they are believed, they are in the inner chamber. Thus they advance from exteriors toward interiors successively. In the interior man is good, which is continually flowing in from the Lord, and there conjoining itself with truths, and making them to be faith and afterward to be charity. This good attracts truths to itself, for it has a longing for them, in order that through them it may procure for itself a quality and thus emerge.

[3] When therefore these truths have been conjoined with good, then the man has been regenerated: for then he no longer looks from truths at what is to be believed and what is to be done, but from good, because he has been imbued with truths, and has them in himself; nor does he care for truths from any source than those which he himself can see from his own good; and he continually sees more, because they are produced therefrom like offspring from their parents.  These offspring are from such a marriage of good and truth as is called “the heavenly marriage.” The truths which are thence produced have in them good, because they have been born from this.  These enter good successively, and enlarge it, and perfect it, and this to eternity.  From all this also it is evident how the case is with the two states of the man who is being regenerated (n. 7992, 8643, 8648, 8658, 8685, 8690, 8701, 8516, 8539, 8722).

AC 8773. And Moses came and called the elders of the people. That this signifies the choosing of those who were primarily in the intelligence of truth, is evident from the signification of “calling unto himself,” as being a choosing; and from the signification of “the elders of the people,” as being those who are primarily in the intelligence of truth, and in a sense abstracted from person, primary truths (n. 6524, 6525, 6890, 8578, 8585).  The case herein is this.  They who are in good not yet formed by means of truths, which good is treated of in this chapter, are first formed by the Lord by means of primary truths, that is, by means of general truths, in which and from which are the rest. Primary truths are, that there is one God, that the Lord was born a man that He might save the human race, that there is a heaven and that there is a hell, that those come into heaven who have lived well and those into hell who have lived ill; also that love to God and love toward the neighbor are the commandments on which the rest hang, and that this love is impossible except through faith.  These and the like are primary truths, and these are first insinuated by the Lord in the good with the man who is being regenerated. When these truths have been insinuated, and have become truths of good, then the rest are insinuated, and in these general or primary truths, and under them, they are set in order according to the heavenly form, and thus by degrees cause the life of heaven to be in that man, and cause him to be as it were a heaven in a small image; that is, cause all things which are of his understanding and of his will to be in consociation with the goods and truths of the angels, thus to be with the angels.

AC 8774. And set before them all these words.  That this signifies a setting forth, together with influx, is evident from the signification of “setting words before them,” as being a setting forth.  That it denotes together with influx, is because by “speaking,” when by the Divine, is signified influx (n. 8772).

AC 8775. Which Jehovah commanded him.  That this signifies from the Divine, is evident without explication.

AC 8776. And all the people answered.  That this signifies reception, is evident from the signification of “answering,” as being reception, when “speaking words” denotes influx (n. 8772). “Answering” denotes reception in other places also, (n. 2941, 2957), for it is the reciprocal of influx, (n. 2919, 4096, 8340).

AC 8777. And said, all that Jehovah hath spoken we will do. That this signifies according to the influx from the Divine, is evident from the signification of “doing what Jehovah hath spoken,” as being according to the influx from the Divine, for by “speaking” is signified influx (n. 8772), and by “Jehovah,” the Divine.

AC 8778. And Moses reported the words of the people unto Jehovah.  That this signifies correspondence and conjunction, is evident from the signification of “reporting the words unto Jehovah,” as being correspondence and the consequent conjunction; for the subject treated of is the covenant which was to be made with the people, and because covenants are made by consent on both sides, therefore something resembling this is done Here, namely, Jehovah proposes, and the people answer, here through Moses, by whom is represented truth from the Divine conjoined with truth Divine in heaven (n. 8760), which is mediating.  But the covenant is not made with man otherwise than through the reception of the influx of truth from the Divine, and then through correspondence; for when higher things flow in into lower, they are not received in any other way.

[2] What correspondence is and reception thereby, can be seen from what has been shown at the end of many chapters concerning the correspondence of all things in man with those things which are in heaven, and also that all conjunction of natural things with spiritual, and in general of lower things with higher, is effected through this correspondence; for there is no correspondence unless lower things are made subject to higher ones through subordination; and when they have been made subject, the higher things act in the lower exactly as a cause acts in its effect.  From all this it can be seen how the case is with the reciprocity of man when the Divine flows in; and in regard to the conjunction which is here described in the sense of the letter by the manner in which covenants are made; namely, that Jehovah speaks by a go-between to the people, and the go-between reports the answer unto Jehovah; for in this way conjunction with the Divine can be apprehended by man.

AC 8779. Verse 9.  And Jehovah said unto Moses, Behold I come unto thee in the density of the cloud, that the people may hear when I speak with thee, and may also believe in thee to eternity; and Moses declared the words of the people unto Jehovah.  “And Jehovah said unto Moses,” signifies the influx of the Divine through truth from the Divine concerning revelation; “Behold I come unto thee in the density of the cloud,” signifies that it shall be made in a form the most natural of all; “that the people may hear when I speak with thee,” signifies that they who are of the spiritual church may apprehend Divine things; “and may also believe in thee to eternity,” signifies that there may be the faith of truth which shall endure; “and Moses declared the words of the people unto Jehovah,” signifies correspondence and conjunction.

AC 8780. And Jehovah said unto Moses.  That this signifies the influx of the Divine through truth from the Divine concerning revelation, is evident from the signification of “saying,” when revelation from the Divine is treated of, as being influx. “Saying” in other passages also denotes influx, (n. 5743, 7291, 7381, 8221, 8262, 8660); that “Jehovah” denotes the Divine from which is revelation, is manifest; and also that “Moses” denotes truth from the Divine through which is revelation (n. 6771, 6827, 7014); that the influx is concerning revelation, is evident from what follows, namely, that “Jehovah will come unto them in the density of the cloud, that the people may hear when I speak with thee, and may also believe in thee to eternity,” by which words is signified revelation and its quality.

[2] By revelation here in the internal sense is not meant revelation such as was made to the Israelitish people from Mount Sinai, namely, that the Lord spoke in a loud voice, and the people standing around heard; but such a revelation is meant as is not made with a loud voice, but inwardly in man. This revelation is made by the enlightening of the internal sight, which is of the understanding, when a man who is in the affection of truth from good is reading the Word. This enlightening is then effected by the light of heaven, which is from the Lord as the sun there.  By this light the understanding is enlightened no otherwise than is the external sight, which is of the eye, by the light which is from the sun of the world. When the understanding is enlightened by that Divine light, it then perceives that to be true which is true, it acknowledges it inwardly in itself, and as it were sees it.  Such is the revelation of those who are in the affection of truth from good when they are reading the Word.

[3] But they who are in the affection of truth from evil, that is, who desire to know truths merely for the sake of honors, gain, reputation, and the like, these do not see truths, but only see things which confirm the doctrinal things of their church, whether they are true or false. The light which then enlightens these is not Divine light from heaven, but is a sensuous light such as is that of the infernals, which light becomes mere thick darkness at the presence of heavenly light.  For when these read the Word, they are altogether blind to the truth which does not make one with their doctrine; as for example when they who make salvation consist in faith alone read the Word, they do not attend at all to those things which are there said about love and charity; nay, they do not see them, because they fall into the shade of their vision, like things which are quite at the side, or like those which are behind them; in like manner as the Jewish nation, which sets itself above all other nations in the whole world, does not see that the Lord is He who is meant in the prophets, however plainly this is told.

[4] The reason is, that they see only what confirms their own teaching concerning the Messiah, that He is to come as a mighty hero, to do greater miracles than Moses did, and to bring them into the land of Canaan, and that they will all then go with magnificent pomp, hearing the supplications of the Gentiles, who will lay hold of the skirts of their garments to accompany them.  As all this belongs to their teaching, they do not see anything in regard to the Lord; but it is to them like thick darkness.  Such is the case with all other errors.  From all this it can be seen how the case is with the revelation of truth from the Word.

AC 8781. Behold I come unto thee in the density of the cloud. That this signifies that it shall be made in a form the most natural of all, is evident from the signification of “coming unto thee,” when said by Jehovah to Moses, by whom is represented truth from the Divine which is of the spiritual church (n. 8760), as being revelation; and from the signification of “the density of the cloud,” as being to be in a form the most natural of all, such as is the Word of the Old Testament in the letter.  That “a cloud” denotes the Word in the letter, (n. 2135a, 4060, 4391, 5922, 6343, 6752, 8106, 8443); “density” denotes obscurity, such as is that of the thought of man from mere sensuous light, that is, the most natural of all, such as the posterity of Jacob were in at that time, and also the Jews at this day, respecting the Divine; for the Divine cannot be seen by anyone otherwise than according to the state of his life and the perception therefrom.  Thus heavenly light must be like the density of a cloud to those who are in the love of self and of the world, in which love the Jewish nation was more than others.  The Word in the letter, especially the prophetic Word, is no other relatively to its internal sense.  In its internal sense there is light, such as is comparatively the light of the sun above the clouds, which light in the Word is called “glory.”  Wherefore also it is said in the Word that Jehovah “ carried upon the clouds,” “rides upon them,” “flies upon them,” “has His chamber upon them,” and that the Lord “will come in the clouds of heaven,” with many similar statements that would never have been made of Jehovah, that is, of the Lord, unless they had signified the light of truth in which He is in heaven, and “a cloud” the shade of truth in which they are who are beneath.

AC 8782. That the people may hear when I speak with thee.  That this signifies that they who are of the spiritual church may apprehend Divine things, is evident from the signification of “hearing,” as being to perceive (n. 5017), thus to apprehend; from the representation of the sons of Israel, who are here “the people,” as being those who are of the spiritual church; and from the signification of “when I speak,” as being Divine truths; for “the voice of Jehovah” denotes the Divine truth (n. 219, 220, 3563, 6971), and so does His “speech.”

AC 8783. And may also believe in thee to eternity.  That this signifies that there may be the faith of truth which shall endure, is evident from the representation of Moses, as being truth from the Divine (n. 6771, 6827, 7014); from the signification of “believing,” as being faith; and from the signification of “to eternity,” as being what shall endure. The case herein is this. Truth Divine is not received by anyone unless it has been accommodated to his apprehension, consequently unless it appears in a natural form and shape; for at first human minds apprehend none but earthly and worldly things, and not at all spiritual and heavenly things. Wherefore if spiritual and heavenly things were set forth nakedly, they would he rejected as if they were nothing, according to the Lord’s words in John:--

If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you heavenly things (John 3:12).

Still less could those apprehend spiritual things who lived before the coming of the Lord, and who were at last in such blindness that they knew nothing, because they were unwilling to know anything, about the life after death, about the internal man, about charity and faith, and about any heavenly thing; which things they rejected because they held then‘ in aversion. For they who regard earthly and worldly things as the end, that is, who love them above all things, hold spiritual things in aversion, and almost abhor the very name of them. It is nearly the same at the present day.  The learned of the world do indeed believe that they would receive the Word more readily if heavenly things were set forth nakedly, and if it were not written so simply. But they are very much mistaken; they would then have rejected it more than the simple, and would have seen in it no light, but mere thick darkness.  For this darkness is induced by human learning with those who trust in their own intelligence, and on this account exalt themselves above others.  That such things are hid from the wise and revealed unto babes, that is, to the simple, the Lord teaches in (Matthew 11:25, 26; Luke 10:21).  The same is also very evident from the fact that they who are atheists and naturalists, as they are called, are those who are learned.  This the world knows, and they themselves know.

AC 8784. And Moses declared the words of the people unto Jehovah.  That this signifies correspondence and conjunction, is evident from what was unfolded above (n. 8778), where like words occur.

AC 8785. Verses 10-13.  And Jehovah said unto Moses, Go unto the people, and sanctify them today and tomorrow, and let them wash their garments.  And let them be ready against the third day; because in the third day Jehovah will come down unto the eyes of all the people upon Mount Sinai.  And thou shalt set bounds to the people round about, saying, Take heed to yourselves, that ye go not up into the mountain, or touch the extremity of it everyone that toucheth the mountain, dying he shall die.  No hand shall touch it, because stoning he shall be stoned, or shooting he shall be shot; if a beast, if a man, he shall not live: when the jobel is drawn out, they shall come up into the mountain. “And Jehovah said unto Moses,” signifies a revelation about the preparation; “Go unto the people,” signifies conjunction; “and sanctify them today and tomorrow,” signifies the veiling over of the interiors that they may appear in the holy of faith now and afterward; “and let them wash their garments,” signifies the purification of their truths; “arid let them be ready against the third day,” signifies thus full preparation; “because in the third day,” signifies because in the end when they are prepared to receive; “Jehovah will come down unto the eyes of all the people,” signifies the coming of the Lord, and enlightenment then; “upon Mount Sinai,” signifies in the good in which truth is to be implanted; “and thou shalt set bounds to the people round about,” signifies extension into heaven no further than to the spiritual spheres of good; “saying, Take heed to yourselves, that ye go not up into the mountain,” signifies no extension whatever to the celestial societies which are in the love of good; “or touch the extremity of it,” signifies not even to the intermediate things; “everyone that toucheth the mountain, dying he shall die,” signifies that whosoever of the spiritual church inserts himself as far as the celestial societies will perish; “no hand shall touch it,” signifies that they who insert themselves through any self confidence; “because stoning he shall be stoned,” signifies that thus the truths of faith which they have will perish; “or shooting he shall be shot,” signifies that spiritual good also will perish; “if a beast, if a man, he shall not live,” signifies that good and truth will lose their spiritual life; “when the jobel is drawn out,” signifies with those who have a general perception of celestial good; “they shall come up into the mountain,” signifies extension as far as the celestial societies.

AC 8786. And Jehovah said unto Moses.  That this signifies a revelation about the preparation, is evident from the signification of “saying,” when by Jehovah, as being revelation from the Divine.  That it denotes revelation about preparation, is evident from what follows, for there the subject treated of is the manner in which they were to be prepared to receive truth from the Divine.

AC 8787. Go unto the people.  That this signifies conjunction, is evident from the representation of Moses at this time, as being truth from the Divine which is beneath heaven (n. 8760); and from the representation of the sons of Israel, who are here “the people” to whom he was to go, as being those who are of the spiritual church.  That “to go unto the people,” when said by Jehovah, denotes conjunction, is because truth from the Divine, which is represented by Moses, is that of the Divine which mediates with those who are of the church; for in order that conjunction may be effected, which is here represented by the covenant between Jehovah and the people, there must be mediation; therefore also by Moses is represented truth from the Divine beneath heaven conjoined with truth Divine in heaven (n. 8760), and this for the sake of mediation.

AC 8788. And sanctify them today and tomorrow.  That this signifies the veiling over of the interiors that they may appear in the holy of faith now and afterward, is evident from the signification of “sanctifying,” as being to dispose that they appear to be in holiness in respect to what is external; and as this is effected by means of a veiling over of the interiors, therefore this is also understood by “sanctifying;” that “today and tomorrow’ denote now and afterward is evident. How the case herein is may be briefly explained. The church instituted with the Jews was not a church in respect to them, but was only the representative of a church; for in order that there may be a church, there must be with the man of the church faith in the Lord, and also love to Him, and likewise love toward the neighbor. These make the church. But these were not with the people which was called ”Jacob,“ for it did not acknowledge the Lord, and thus was not willing to hear about faith in Him, still less about love toward Him, nor even toward the neighbor; for it was in the love of self and the love of the world, which loves are utterly opposed to love to the Lord and love toward the neighbor.  This disposition is inrooted in that people from their first parents.  For this reason it is, that with that people no church could be set up, but only a representation of the things which are of the church.

[2] The church is represented when the man makes worship consist in external things, but in such as correspond to heavenly things. Then internal things are represented by the external ones, and the internal things are open in heaven, with which there is thus conjunction. In order therefore that the Israelitish people might be representative, although their interiors were devoid of the faith and love of heaven, and were even full of the love of self and of the world, these interiors were veiled over, and thus their external things could be communicated to spirits, and through them to the angels, without their internal things; whereas if their internal things had not been veiled over, these would have lain open, and then the representation would have perished, because unclean things would have burst forth and caused contamination.  The Israelitish people above all others could be thus veiled over, because it, more than others, adored external things, and made holiness, and even what is Divine, consist in them.  From this it can be seen what is meant by ”sanctifying,“ namely, the veiling over of the interiors so that they may appear to be in the holiness of faith; yet not to themselves, but to the angels with them. See what has been already shown concerning this people and concerning the institution of the church with it, (n. 4208, 4281, 4288, 4289, 4293, 4307, 4314, 4316, 4317, 4429, 4433, 4444, 4459, 4500, 4844, 4847, 4865, 4899, 4911, 4912, 7048, 7051, 8588). That sanctifications with them were nothing else than appearances of holiness in external things, and yet without anything holy appertaining to them, can be seen from the rites by means of which they were sanctified, namely, the sacrifices, the washings, the sprinklings of blood, the anointings, which do not touch internal things in the slightest degree.

AC 8789. And let them wash their garments.  That this signifies the purification of truths, is evident from the signification of ”washing,“ as being a representative of purification from spiritual uncleanness (n. 3147, 5954); and from the signification of ”garments,“ as being truths (n. 4545, 4763, 5248, 5319, 5954, 6914, 6918).

AC 8790. And let them be ready against the third day.  That this signifies full preparation, is evident from the signification of ”being ready,“ as being preparation by means of sanctification; and from the signification of ”the third day,“ as being a full state (n. 7715), thus full preparation.

AC 8791. Because in the third day. That this signifies because in the end when they are prepared to receive, is evident from what has just now been shown.

AC 8792. Jehovah will come down unto the eyes of all the people.  That this signifies the coming of the Lord and enlightenment then, is evident from the signification of ”coming down,“ when it is said of Jehovah, that is, of the Lord, as being His presence by influx, thus His coming. This coming of the Lord is understood by ”the coming down of Jehovah unto the eyes of all the people.“ The appearing of Jehovah was in an outward shape before that people, who could not otherwise have perceived His presence; for their internal was devoid of good and truth, in which the Lord is present with others (n. 8787). The enlightening which then took place is signified by ”unto the eyes of all the people,“ for in the internal sense ”the eye“ denotes the understanding, and consequently ”the sight“ of the eye denotes the perception which is of faith, which perception is from the light of heaven; consequently ”unto the eyes“ denotes enlightenment. ”The eye“ denotes the understanding, and its ”sight“ the perception which is of faith, (n. 4403-4421, 4523-4534).

AC 8793. Upon Mount Sinai. That this signifies in the good in which truth is to be implanted, is evident from the signification of ”Mount Sinai,“ as being the good in which the truths of faith are to be implanted (n. 8753): the truth which is to be implanted in good is treated of in the following chapter. The ten commandments at that time promulgated from Mount Sinai are internal truths; and the laws and statutes, which are commanded in the following chapters, are external truths; by both of these are signified the truths which are to be implanted in good.

AC 8794. And thou shalt set bounds to the people round about. That this signifies extension into heaven no further than to the spiritual spheres of good, is evident from the signification of ”setting bounds round about,“ as being the extension of the sphere into heaven to certain limits, which are determined by the good of each person; and from the representation of the sons of Israel, who are ”the people“ here spoken of, as being those who are in the spiritual good in which truth is to be implanted; for this state of the good of those who are of the spiritual church is described in this and the following chapters (n. 8753). Hence it is that by ”thou shalt set bounds to the people round about“ is signified an extension into heaven no further than to the spiritual spheres of good.

[2] What is meant by ”extension into heaven to the spiritual spheres of good“ cannot be known to anyone except by revelation.  The case herein is this. All the good which is given to man through regeneration from the Lord has extension to societies in heaven. This extension differs as to amount and quality with each person; as to amount when to more remote limits; as to quality, when more to the interiors or more to the exteriors of heaven. Good itself with man flows in from the Lord through the societies of heaven which are round about; good without influx through societies not being possible.  The societies of heaven are in continuous connection round about, and nowhere is there seen a discontinuity.  It is the same with each and all things that pertain to good, and constitute its quality.  therefore during man‘s regeneration, the enriching of good is nothing else than insinuation into angelic societies, and thus conjunction with them (n. 4067, 4073, 4077, 6598-6613).

[3] This has also been frequently shown by living experience; for some times the communications with certain societies have been taken away, and then so much of life and such a quality of life remained, as was the degree and quality of extension into the remaining societies; and when more societies were taken away, then the life labored, and began as it were to be extinguished.  Every angel, spirit, and man has a spiritual sphere, and this according to his extension into societies. This extension is not into the societies themselves, but into the spheres of their good. These are secrets which are unknown to man, but in the other life are very well known.  The reason why they are unknown to man is that at this day he believes that he has life in himself, and consequently that he lives without consociation with spirits and angels, thus without conjunction with heaven; but in this he is quite mistaken, for all the life of man is from the Lord through societies.

[4] Be it further known that the extension of the life of those who are of the spiritual church is to the angelic spheres in the second heaven, which is called the spiritual heaven; but not to the third heaven where the celestial are.  The reason is that the men of the spiritual church cannot receive the Divine such as it is in the inmost or third heaven where the celestial are, except so generally that it does not at all come to their perception; because the spiritual cannot come even to the first threshold of the good in which the celestial are (n. 2718, 3833, 6500, 8521).  From all this it is evident what is meant by extension into heaven no further than to the spiritual spheres of good, which is signified by, ”thou shalt set bounds to the people round about;“ also what is meant by what follows.

[5] Be it also known that as they who are in good have extension into angelic societies according to the quality and amount of their good, so they who are in evil have extension into infernal societies according to the quality and amount of their evil; and further, that everyone in the other life comes among those with whom he had communicated in the life of the body. His ruling love determines this, for it is this love which constitutes the sphere of everyone’s life, and extends itself according to its quality and according to its amount.

AC 8795. Saying, Take heed to yourselves, that ye go not up into the mountain.  That this signifies no extension whatever to the celestial societies which are in the love of good, is evident from the signification of ”going up,“ as being to the Divine which is in a higher heaven; and from the signification of ”the mountain,“ as being the good of love there (n. 4210, 6435, 8327, 8758).  How the case herein is, is evident from what was unfolded just above (n. 8794).

AC 8796. Or touch the extremity of it.  That this signifies not even to the intermediate things, is evident from the signification of ”extremity,“ as being the intermediate things; for the celestial kingdom of the Lord, which is the inmost or third heaven, is divided from the spiritual kingdom, which is the second or middle heaven, by intermediate things whereby the celestial kingdom flows into the spiritual kingdom, but not the reverse; for all influx is effected through intermediate things from interiors to exteriors; but not from exteriors to interiors (n. 5259, 5779).  From this it is plain that intermediate things are ”extremities,“ and that they who are of the spiritual kingdom cannot reach even to the first bounds of the good of the celestial kingdom (n. 2718, 3833, 1500, 8521).  Hence it is that by ”take ye heed not to touch the extremity of the mountain,“ is signified that there shall be no extension to the celestial societies which are in the love of good, and not even to the intermediate things.

AC 8797. Everyone that toucheth the mountain, dying he shall die.  That this signifies that whosoever of the spiritual church inserts himself as far as the celestial societies will perish, is evident from the signification of ”the mountain,“ as being the good of love (n. 8795), here the Divine good of the Divine love in the inmost heaven, because the people that is beneath represents the spiritual kingdom of the Lord, which is the middle heaven; from the signification of ”touching,“ as being to penetrate thereto, in this case to insert themselves; and from the signification of ”dying he shall die,“ as being to perish.

[2] The case herein is this.  They who are of the spiritual kingdom of the Lord cannot flow into the celestial kingdom, because this latter is higher or more interior, and the former is lower or more exterior; for what is exterior or lower cannot flow into what is higher or interior (n. 5259, 5779).  Yet it sometimes happens that they who are in a lower heaven seek to ascend into a higher heaven, and this from a vicious desire originating in pride, in the love of dominion, or in envy.  They who make the attempt from such a desire are thereupon let in; but they then suffer hard things, are seized with anxiety and finally with pain, and also with blindness, so that they lose both their intelligence and their happiness.  Wherefore they cast themselves down therefrom as if about to die, nor do they recover animation until they have been cast down from heaven.

[3] Such is the lot of those who from the cupidity of pride, of dominion, or of envy, insert themselves into a higher heaven.  The reason is that relatively to them, the good of love in the higher heaven is like a consuming fire, and the truth of faith there is like a fiery light blinding the sight of those who rise up.  These are the things meant in the internal sense by the command that the Israelitish people should not touch Mount Sinai, where Jehovah was.  The case would be similar with those who are in the celestial kingdom, if perchance they should attempt to ascend on high to the Divine; in like manner with those who are beneath heaven, if they desire to ascend into heaven. These latter suffer hard things, (n. 4225, 4226, 4299, 5057, 5058).

AC 8798. No hand shall touch it.  That this signifies that they who insert themselves through any self-confidence, is evident from the signification of ”touching,“ namely, the mountain, as being to insert themselves into Divine celestial good (n. 8797); and from the signification of ”hand,“ as being power (n. 4931-4937, 5327, 5328, 6292, 6947, 7188, 7189, 7518, 7673, 8050, 8153, 8281); consequently also self-confidence (n. 878, 5544).

AC 8799. Because stoning he shall be stoned.  That this signifies that thus the truths of faith which they have will perish, is evident from the signification of ”to be stoned,“ as being the penalty of falsity and violated truth (n. 5156, 7456, 8575); that this is the penalty of those who from self-confidence ascend to the Divine in the heaven which is above, is because then all the intelligence which they before had perishes; that they are then seized with blindness, (n. 8797).

AC 8800. Or shooting he shall be shot.  That this signifies that spiritual good also will perish, is evident from the signification of ”being shot,“ as being to perish in respect to spiritual good; for by ”an archer“ is signified the spiritual man (n. 2686, 2709, 6422).

AC 8801. If a beast, if a man, he shall not live.  That this signifies that good and truth will lose their spiritual life, is evident from the signification of ”a beast,“ as being the affection of good (n. 45, 46, 142, 143, 246, 714, 715, 776, 2179, 2180, 3218, 3519, 5198, 7523); from the signification of ”a man, as being truth (n. 3134, 3459, 7716); and from the signification of “living,” as being spiritual life (n. 5890); consequently “not to live” denotes to lose that life.  Good and truth lose life when the influx from the Lord is no longer perceived, for from this they have their life.  The very good and truth then indeed appear in outward aspect like good and truth; but not otherwise than as something painted, which in itself is not alive.

AC 8802. When the jobel   is drawn out.  That this signifies with those who have a general perception of celestial good, is evident from the signification of “when the jobel is drawn out,” or what is the same, when the sound of the trumpet is heard, as being a general perception of celestial good; for by “being heard” is signified perception (n. 5017, 8361), and by “the jobel,” or “sound of the trumpet,” is signified celestial good.  The reason why celestial good is signified by “the sound of the trumpet,” or “the jobel,” is that from their sounds musical instruments correspond to affections of truth and good; stringed instruments to affections of truth, and wind instruments to affections of good (n. 418-420, 4138, 8337).  The trumpet, being a wind instrument, and high-sounding, corresponded to the affection of celestial good; wherefore also the “jubilee,” by which was represented the marriage of good and truth which is in the inmost heaven, was named therefrom. Therefore now it is, that by “when the jobel is drawn out,” is signified those who have a general perception of celestial good. By those who are in a general perception of celestial good are meant those who are intermediate between the Lord‘s celestial kingdom and His spiritual kingdom, through whom therefore are effected influx, communication, and conjunction (n. 8787, 8796). These have extension even into the celestial societies, which is signified by “they shall come up into the mountain.” These intermediate ones are represented by Moses (n. 8787), and also by Aaron, to whom it was granted to go up into the mountain (verse 24). What is this extension into the spheres of angelic societies, and that everyone’s extension is such as his good is, (n. 8794). General perception exists with those who are in spiritual good and can receive a general influx of the good of a higher heaven, in this case, of the inmost heaven. Such are meant by “those who shall come up into the mountain when the jobel is heard.”

AC 8803. They shall come up into the mountain. That this signifies extension as far as the celestial societies, is evident from what was said and shown above (n. 8794, 8795), and also just above (n. 8802).

AC 8804. Verses 14, 15.  And Moses went down from the mountain unto the people, and sanctified the people, and they washed their garments. And he said unto the people, Be ready for three days, come not near unto a woman.  “And Moses went down from the mountain unto the people,” signifies application and preparation through truth from the Divine for receiving truths in good; “and sanctified the people,” signifies the veiling over of the interiors that they may appear to be in the holiness of faith; “and they washed their garments,” signifies the purification of the truths of faith; “and he said unto the people, Be ready for three days,” signifies full preparation; “come not near unto a woman,” signifies the purification of the good of faith.

AC 8805. And Moses went down from the mountain unto the people. That this signifies application and preparation through truth from the Divine for receiving truths in good, is evident from the signification of “going down,” when said of Moses, by whom is represented truth from the Divine, as being application, and also preparation, through it; from the representation of Moses, as being truth from the Divine (n. 8760, 8787), and also as being what mediates (n. 8787), thus likewise what prepares and applies; from the signification of “the mountain,” as being the Divine in heaven, thus heaven; and from the representation of the sons of Israel, as being those who are of the spiritual church, thus those who are in truth through which is good, and in good from which is truth, here in the good in which truths are to be received. It is important to know what is specifically signified by “Mount Sinai;” and also what is represented by the people Israel, and likewise what by Moses in this chapter and in the following chapters of the book of Exodus.

[2] By “MOUNT SINAI” is specifically signified heaven, out of which truths flow in from the Lord; therefore by “the coming down of Jehovah upon that mountain” is signified His presence in heaven. And as heaven, in which Jehovah is, that is, the Lord, is signified by “Mount Sinai,” by it is also signified Divine good united to Divine truth there, for from this heaven is heaven.

[3] But by the “PEOPLE ISRAEL” near this mountain is represented the spiritual church as to the good in which the truths of faith are to be implanted; for it has been already shown that they who are of the spiritual church have two states; the former when they are led through truths to good, the latter when they are in good and from good in truths; in the present case, when they are in the good in which truths are to be implanted, which state is a middle state between the former and the latter. The truths which are implanted in good are contained in those things which were promulgated from Mount Sinai by the Lord, and were communicated by Moses to the people.

[4] By “MOSES” in this chapter and in the following chapters is represented truth from the Divine beneath heaven conjoined with truth Divine in heaven, and consequently mediating between the Divine in heaven and the good in which truths are to be implanted which belongs to the spiritual church, thus mediating between the Lord and the people.  It is important to know these things for the sake of understanding what follows in the book of Exodus.  From all this it can also be seen that by “Moses went down from the mountain unto the people” is signified application and preparation by means of truth from the Divine for receiving truths in good.

AC 8806. And sanctified the people.  That this signifies the veiling over of the interiors that they may appear to be in the holiness of faith, is evident from what was unfolded above (n. 8788); but it was there set forth what was the sanctification with the lsraelitish people, namely, that it was a veiling over of the interiors, so that as to their externals they might appear to be in what was holy when they were in representative worship; and that unless their interiors had then been veiled over, they would not only have defiled the holiness of worship by foul thoughts and evil affections, but would also have totally destroyed it, so that nothing celestial and spiritual which was represented in the external things would have been perceived therefrom in heaven.

[2] But as by “the sons of Israel” are here meant those who are of the spiritual church, it shall be briefly told what is meant by “ sanctification” with these.  They who are of the spiritual church and live a life of truth and from this a life of good, are withheld from evils and are kept in good by the Lord.  The good which is from the Lord is holy with them.  Consequently in so far as they receive good from the Lord, so far they are holy; and they receive so much of good from the Lord, that is, are so far holy, as they live a life of good according to the genuine truths of faith, and at the same time believe that all the good which they then think and do is from the Lord.  Then, too, evils with them are separated so as not to appear at all, especially those which they have derived hereditarily from parents, and which are filthy, because they have been successively accumulated with the parents for many ages back, and thus amassed in the offspring.  These are the interiors which with those who are of the spiritual church are hid away and as it were veiled over (n. 966, 1667, 2307, 2308, 3701, 4317, 8550). Hence it is that all the will they possess hereditarily is destroyed.  For this cause a new will is formed with them in the intellectual part by means of truths of faith from the Lord. This is the reason why, when they are being regenerated, they are led by means of truths to good; and afterward when they have been regenerated, from good into the truths of good. Hence it is evident how a new will is created in them by the Lord. This is formed in the intellectual part with those who are of the spiritual church, (n. 863, 875, 895, 927, 1023, 1043, 1044, 1555, 2256, 4328, 4493, 5113, 6125).

AC 8807. And they washed their garments.  That this signifies the purification of the truths of faith, is evident from what was said above (n. 8789), where like words occur.

AC 8808. And he said unto the people, Be ready for three days. That this signifies full preparation, is evident from what was said above (n. 8790), where are like words.

AC 8809. Come not near unto a woman.  That this signifies the purification of the good of faith, is evident from the fact that the marriages with the Israelitish nation were impure, because their interiors were filthy; for conjugial love descends from the marriage of good and truth; and therefore those who as to the interiors are not in good and truth cannot be in pure marriage; and they who as to the interiors are in evil and falsity, as was that nation, are in impure marriage.  Hence it is that “not to come near unto a woman” denotes to abstain from what is impure.  Conjugial love descends from the heavenly marriage, which is that of good and truth, (n. 2727-2759, 2803, 3132, 4434, 4835); and with the people descended from Jacob there was not anything conjugial, and therefore it was permitted them to have more than one wife, (n. 3246). But as regards those who are of the spiritual church and are here represented by the sons of Israel, neither are they in anything conjugial until with them truth has been implanted in good.  Before this is the case, there is indeed marriage, but not pure marriage, for in the interiors there is not before this a marriage of good and truth.  Hence it is that by “not to come near unto a woman” is signified in the internal sense to be purified as to the good of faith; for in this chapter the good in which truth has not yet been implanted is treated of, and in the following chapters the implanting.

AC 8810. Verses 16-19.  And it was on the third day, when it was morning, that there were voices and lightnings, and a heavy cloud upon the mountain, and the voice of a trumpet exceeding strong, and all the people that were in the camp trembled. And Moses made the people go forth out of the camp to meet God; and they took their stand in the lower parts of the mountain. And Mount Sinai smoked, the whole of it, because Jehovah descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, and the whole mountain trembled mightily. And when the voice of the trumpet was going, and waxing strong mightily, Moses spake, and God answered him in a voice. “And it was on the third day,” signifies at the end of the purification; “when it war morning,” signifies a state when they were in good; “that there were voices and lightnings,” signifies a Divine state in which was revelation; “and a heavy cloud upon the mountain,” signifies a Divine state in respect to those who were about to receive; “and the voice of a trumpet exceeding strong,” signifies a celestial state which was round about; “and all the people that were in the camp trembled,” signifies a holy tremor on the part of those who were about to receive; “and Moses made the people go forth out of the camp to meet God,” signifies the power of truth from the Divine to prepare them to receive the Divine in the good with them; “and they took their stand in the lower parts of the mountain,” signifies far from the good of celestial love; “and Mount Sinai smoked, the whole of it,” signifies the appearing of celestial good in the greatest obscurity; “because Jehovah descended upon it in fire,” signifies because the Divine was there in celestial love; “and the smoke thereof ascended as the smoke of a furnace,” signifies obscurity like the obscurity from cupidities; “and the whole mountain trembled mightily,” signifies the commotion of heaven; “and when the voice of the trumpet was going, and waxing strong mightily,” signifies what is general of revelation through the angelic heaven; “Moses spake, and God answered him in a voice,” signifies by means of an influx of truth from the Divine wherein was the Divine Itself.

AC 8811. And it was on the third day.  That this signifies at the end of the purification, is evident from the signification of “the third day,” as being the end of a state of preparation to receive (n. 8791), thus the end of the purification.

AC 8812. When it was morning.  That this signifies a state when they were in good, is evident from the signification of “morning,” as being a state of the good of love (n. 8426). From what is here said, that Jehovah, that is, the Lord; descended upon Mount Sinai on the third day, and also on the morning of that day, it is very manifest that this was representative of some Divine thing in heaven, which cannot be made known to anyone except from the correspondence of such things as come forth in the natural world with things that are in the spiritual world, and from the consequent signification; as in the present case what “morning” signifies, and what “the third day.” That “the third day” denotes the end of a former state, is because by three“ is signified what is full from beginning to end (n. 8790); and that ”morning“ denotes a state of the good of love, is because the sun which in the other life gives light to the angels and to the universal heaven, is the Lord, and the fire there is His Divine love, which gives the heat of life to every living being, and the light there is the Divine truth which enlightens all who receive it; quite differently from the sun of this world, the fire of which is fire and not love, and the light from which is light and not truth.

[2] From all this it can be seen what are the effects of the fire and also of the light from the sun of the world, and what are the effects of the fire and light from the sun of heaven, namely, that from the former the heat and light are devoid of life, but from the latter the heat and light are attended with life.  These latter, namely, those which come forth from the sun of heaven, are therefore called ”spiritual,“ because they have life in them; and the former, which are from the sun of the world, are called ”natural,“ and have no life in them.  The life which in living beings is noticed in heat and from heat, is not from the heat of the sun of the world, but is from the heat of the sun of heaven. When this heat flows into the heat of the world, it produces that effect, and is felt in the body as elementary heat; but there is in it vital heat that has its origin from the love which is heat from the sun of heaven.  That the origin of the heat of life is from some other source, and that it is in love and is according to the measure and the quality of the love, everyone can know provided he is willing to reflect aright, except those who do not acknowledge anything internal in man, and who ascribe all things to nature.

[3] As therefore the heat from the sun of heaven, which is the Lord, is the good of love, and as the light therefrom is the truth of faith, it can be seen what is signified by ”morning,“ and what by ”noon,“ by ”evening“ and by ”night,“ in the other life, namely, that they are states of good and truth, or of love and faith; ”morning,“ a state of the good of love ”noon,“ a state of the truth of faith; and ”evening,“ and ”night,“ the privation of these, which is ignorance and blindness in the things that are of faith, also torpor and cold in the things that are of heavenly love.

[4] Moreover the case is similar with the sun of heaven as with the sun of the world, namely, that it is fixed and does not cause those states by any circumgyration; but that they are caused by the surrounding bodies, as by the earth revolving around the sun and at the same time around its own axis; from which comes the appearance that those changes arise from the sun, when yet they are not from the sun, but from the world revolving about it.  So also in heaven, the changes of state there, to which morning, noon, evening, and night correspond, do not arise from the sun there, for the sun is always sending forth heat and light, that is, the good of love and the truth of faith; but those changes arise with those who receive, namely, with angels and spirits who by stated alternations according to their life are now in morning, that is, in the good of love; now in noon, that is, in the truth of faith; now in evening and night, that is, in shade and torpor as to love and faith.

[5] The reason why the case is similar in the world as in heaven, with the difference that in the world they are states of times which so succeed each other, and in heaven states of life, is that all things in the world were created after the image of things that are in heaven, because natural things come forth from spiritual things as effects from their causes.  Hence there is a correspondence of all things in the world with those which are in heaven, and hence universal nature is a theater representative of the Lord‘s kingdom (n. 3483, 4939, 8211).

AC 8813. That there were voices and lightnings.  That this signifies a Divine state which was revelation, is evident from the signification of ”voices“ which are sounds of thunders, as being truths Divine; and from the signification of ”lightnings,“ as being the ruddy glow and brightness of these truths, for truths Divine are bright and glowing from the flame of the light that is from the sun of heaven.  Hence it is that by ”voices and lightnings“ is signified a Divine state in which is revelation; a Divine state, by the descent of such things from heaven; and revelation, by the voices and lightnings being truths Divine.  That by ”voices“ which are of thunders from heaven are signified truths Divine, see (n. 7573); and that ”lightnings“ denote the brightnesses from them which strike upon the internal sight of man, enlightening those who are in truth from good, and confounding those who are in falsity from evil, is evident from passages in the Word where ”lightnings“ are mentioned, as in David:--

The clouds dripped waters, the skies gave forth a voice, and Thine arrows went abroad, the voice of Thy thunder into the world, the lightnings enlightened the world, the earth shook and trembled (Ps. 77:17, 18);

where ”the voice of thunder“ denotes truth Divine (n. 7573); ”lightnings“ denote its brightness; and ”the world,“ the church; consequently ”the lightnings enlightened the world“ denotes the enlightening of the church by truth Divine.

[2] In like manner in the same:--

His lightnings enlightened the world, the earth shall see and shall fear, the mountains shall melt like wax before Jehovah (Ps. 97:4, 5).

What Jehovah willeth, He doeth in the heavens and in earth, in the seas and in all abysses, who maketh the vapors to ascend from the extremity of the earth, He maketh lightnings for the rain (Ps. 135:6, 7; Jer. 10:13; 51:16);

where ”lightnings for the rain“ denotes the brightness of the truth that comes down from heaven.  In John:--

There were lightning, voices, and thunders (Rev. 11:19; 16:18);

where ”voices, lightnings, and thunders“ denote truths Divine which enlighten the good and terrify the evil.

[3] In Ezekiel:--

The appearance of the living creatures (which were cherubs) was like burning coals of fire, like the appearance of torches, and it went along among the living creatures, so that there was the brightness of fire, and out of the fire went forth lightning.  And the living creatures were running and returning according to the appearance of lightning (Ezek. 1:3, 14);

where ”fire“ denotes the good of love, and ”lightning going forth out of the fire,“ the truth Divine therefrom. The Divine Providence of the Lord, which is truth Divine proceeding from the Divine good of the Lord, is here described by the ”cherubs.“

[4] In Daniel:--

Behold one clothed in linen, whose loins were girded with gold of Uphaz, and his body was like a tarshish, his face as the appearance of lightning, and his eyes as torches of fire (Daniel 10:5, 6);

”the face as the appearance of lightning“ denotes the love of truth, because the truth which is from love bears with it a flaming from fire, which flaming is ”lightning.“

[5] In Zechariah:--

Jehovah shall appear over them, and His arrow shall go forth as the lightning; and the Lord Jehovah shall sound with the trumpet, and shall advance in whirlwinds of the south (Zech. 9:14);

”the arrow which shall go forth as the lightning“ denotes truth Divine which reproves and penetrates.  That ”an arrow“ denotes the truth of doctrine, see (n. 2686, 2709); thus ”an arrow from Jehovah“ denotes truth Divine.

[6] In Nahum:--

The brightness of a sword, the lightning of a spear, and a multitude of slain (Nahum 3:3).

In Moses:--

I will sharpen the lightning of My sword (Deut. 32:41);

denoting the penetration of truth Divine with the evil, ” sword“ denotes truth fighting (n. 2799, 8294); and ”lightning“ the brightness of it which strikes upon the intellectual and deprives it of the faculty of seeing truth: in like manner in (Ezekiel 21:20-32).  From all this it is also evident that by ”lightning“ is meant truth Divine, as in (Matthew 28:3; Luke 17:24).

AC 8814. And a heavy cloud upon the mountain. That this signifies a Divine state in respect to those who were about to receive, is evident from the signification of ”a cloud,“ as being truth accommodated to those who are about to receive, thus the Word in the letter (n. 8443, 8781); here truth Divine accommodated to the people descended from Jacob; and because this people was in great darkness as to truths Divine, it is therefore called ”a heavy cloud,“ and above (verse 9) ”the density of a cloud,“ and below (verse 18) ”smoke of fire as the smoke of a furnace.“ In what great darkness they were, can be seen from what has been related above (n. 8788) about that nation, and also from the fact that the things which pertain to the internal man were not revealed to them, but only those which pertain to the external man.  For they did not apprehend internal things, nor were they willing to apprehend them, because these were contrary to their loves, which were that they might be the most exalted of all peoples in the world, and also the most opulent of all, and that all other nations might be as nothing in comparison with them. Where these loves are, there heavenly loves cannot be received, for these are extinguished and suffocated by the worldly loves.  This is the reason why Jehovah, that is, the Lord, appeared to them in a dense and heavy cloud, in like manner as is the case in the other life, where they who are in falsities from evil are encompassed with a dense and black cloud in accordance with the quality and the amount of the falsities. This appears to everyone there before the eyes, and yet the sun there is continually shining. On this subject (n. 6832, 8137, 8138). Speaking generally, the Divine in the other life appears to everyone according to the quality of his faith and love.

AC 8815. And the voice of a trumpet exceeding strong. That this signifies a celestial state which was round about, is evident from the signification of ”the voice,“ or sound, ”of a trumpet,“ as being the truth of celestial good, ”a voice“ denoting truth, and ”a trumpet“ celestial good (n. 8802). That it denotes a celestial state which was round about, is because the Divine in heaven is in the midst or inmost, that is, in the highest there; but relatively to the angels heaven is around or outside of them, that is, is beneath, for that which is around is also outside, and that which is outside is also beneath. Truth Divine itself in heaven is signified by ”voices“ and ”lightnings,“ but the celestial or angelic truth adjoined to what is Divine, which is beneath or around, is signified by ”the voice of a trumpet,“ in like manner as in Zechariah:--

Jehovah shall appear over them, and His arrow shall go forth as the lightning; and the Lord Jehovah shall sound with the trumpet, and shall advance in whirlwinds of the south (Zech.  9:14);

and in David:--

God is gone up with a sounding, Jehovah with the voice of a trumpet (Ps. 47:5);

where ”a sounding“ denotes the truth of spiritual good; ”the voice of a trumpet,“ the truth of celestial good.

[2] The Divine truth which passes through heaven is also meant by the trumpets with which the angels sounded (Rev. 8:2, 6-8, 12, 13; 9:14). Truth Divine from heaven was also represented by the seven trumpets with which the seven priests sounded before the ark or before Jehovah, when the walls of the city Jericho fell (Josh. 6); also by the trumpets with which the three hundred men who were with Gideon sounded round about the camp of Midian, Amalek, and the sons of the east (Judges 7). The reason why the trumpets produced this effect was that they represented the truth Divine through the heavens, which is such that it perfects the good, but destroys the evil; the reason why it perfects the good is that these receive the Divine good which is in the truth; but that it destroys the evil is because these do not receive the Divine good which is in it. The ”walls of Jericho“ signified the falsities which defended evils; and ”Midian, Amalek, and the sons of the east,“ round about whose camp the three hundred men of Gideon sounded the trumpets, signified those who were in evils and in the derivative falsities.

AC 8816. And all the people that were in the camp trembled. That this signifies a holy tremor on the part of those who were about to receive, is evident from the signification of ”trembling,“ as being a holy tremor; and from the signification of ”the people that were in the camp,“ as being those who were about to receive the Divine truth.  It is said in the Word in various places that when Jehovah comes down, ”the earth trembles, and the mountains melt“ (Ps. 77:17, 18; 97:4, 5; 104:32, and elsewhere); whereby is signified the commotion of all at the presence of the Divine; for the Divine is such that no one can endure it unless he is in a kind of cloud, and thus is accommodated to its reception; for it is like the fire which is in the sun, which if it were to fall naked on anyone, would consume him in a moment.  But the reception is according to the good with each person. They who are in good do indeed tremble at the presence of the Divine, but it is a holy tremor which precedes reception.  But they who are in evil are in terror at the presence of the Divine, and therefore flee away, and are then enveloped in their falsities as in a dusky cloud, and are hidden.  These things are signified by the ”caves of the rocks“ into which they then betake themselves.  From all this it can be seen what is signified by ”all the people that were in the camp trembled.“

AC 8817. And Moses made the people go forth out of the camp to meet God.  That this signifies the power of truth from the Divine to prepare them to receive the Divine in the good with them, is evident from the signification of ”making the people go forth to meet God,“ as being the power to prepare them to receive the Divine; for in what follows the subject treated of is the law promulgated upon Mount Sinai, which denotes the Divine that they were to receive, for ”the law“ denotes Divine truth from Divine good. Hence it is that ”making go forth to meet“ denotes the power of preparing for reception by means of the truth from the Divine which is represented by Moses (n. 8760, 8787, 8805).

AC 8818. And they took their stand in the lower parts of the mountain.  That this signifies far from the good of celestial love, is evident from the signification of ”Mount Sinai,“ as being heaven, and thus good Divine united to Divine truth there (n. 8805); and from the signification of ”taking their stand in the lower parts“ of it, as being far or remote from it.  In the internal historical sense the Israelitish nation is here meant, which was devoid of the good of celestial love (n. 8788, 8806), and consequently was far from it; and therefore it is also said below that Moses charged the people and also the priests not to break through the bounds and touch the mountain and thus die (verses 21, 22, 24, 25). But in the internal sense, wherein those who are of the spiritual church are treated of, by their ”taking their stand in the lower parts of the mountain,“ is signified that it was not allowable to ascend to a higher heaven by reason of self-confidence, and that if they ascended they would die (n. 8794, 8797).

AC 8819. And Mount Sinai smoked, the whole of it.  That this signifies the appearing of celestial good in the greatest obscurity, is evident from the signification of ”Mount Sinai,“ as being celestial good (n. 8818); and from the signification of ”smoking,“ as being an appearing in obscurity.  By obscurity is meant the obscurity of faith, such as is theirs who are of the spiritual church as compared with the faith of those who are of the celestial church (n. 2708, 2715, 2718, 2831, 2935, 2937, 3241, 3833, 6289).  By the greatest obscurity, which is signified by ”Mount Sinai smoked, the whole of it,“ and by what is said just below, that ”the smoke thereof ascended as the smoke of a furnace,“ is meant that obscurity in which was the Israelitish nation, before whom the appearing took place; for Jehovah or the Lord appears to everyone according to his quality (n. 8788, 8814), thus as love and as the light of truth to those who are in good, but as an enemy and avenger to those who are in evil. That so did He appear to the Israelitish people, is also evident from other passages in Moses:--

The appearance of the glory of Jehovah was like devouring fire on the top of the mountain before the eyes of the sons of Israel (Exod. 24:17).

Ye came near and stood under the mountain; when the mountain burned with fire unto the heart of heaven, darkness, and cloud, and thick darkness. And Jehovah spake unto you out of the midst of the fire (Deut. 4:11, 12; 5:22).

It came to pass, when ye heard the voice out of the midst of the darkness, and the mountain did burn with fire, that ye came near unto me, and ye said, Why shall we die? because this great fire will devour us: if we hear the voice of Jehovah our God any more, we shall die (Deut. 5:23-25).

[2] The reason for this is that no one can see God otherwise than from such things as are in himself, so that he who is in hatred sees Him from hatred, he who is in unmercifulness sees Him in unmercifulness; and on the other hand, they who are in charity and mercy see Him from, and thus in, charity and mercy. The case herein is as it is with the rays of light, which when they fall into ugly forms are turned into ugly colors; but when they fall into beautiful forms are turned into beautiful colors. ”Smoke“ denotes the obscurity of truth and also the thick darkness which is of falsity, (Isa. 9:18, 19; 34:9, 10; Joel 2:30, 31; Hosea 13:3; Rev. 9:17, 18; 18:18; 19:3).

AC 8820. Because Jehovah descended upon it in fire. That this signifies because the Divine was there in celestial love, is evident from the signification of the ”fire in which Jehovah was,“ as being Divine celestial love; that ”fire“ denotes love, see (n. 934, 4906, 5071, 5215, 6314, 6832, 6834, 6849), here Divine celestial love, that is, love Divine such as is in the heaven where the celestial angels are.

AC 8821. And the smoke thereof ascended as the smoke of a furnace.  That this signifies obscurity like the obscurity from cupidities, is evident from the signification of ”smoke,“ as being obscurity (n. 8819); and from the signification of”a furnace,“ as being cupidity (n. 7519). The reason why the Lord, when in celestial love, appeared so to the sons of Israel, (n. 8819, 1861, 6832).

AC 8822. And the whole mountain trembled mightily.  That this signifies the commotion of heaven, is evident from the signification of ”to tremble,“ as being commotion; and from the signification of ”Mount Sinai,“ as being heaven (n. 8805). There is commotion at the presence of the Divine, (n. 8816).

AC 8823. And when the voice of the trumpet was going, and waxing strong mightily.  That this signifies what is general of revelation through the angelic heaven, is evident from the signification of ”the voice of the trumpet,“ as being heavenly or angelic truth conjoined with what is Divine (n. 8815), thus what is general of revelation; for truth Divine is revelation, and that which is manifested through the medium of heaven is general relatively to the truth Divine itself in heaven, for it is without or around (n. 8815), and what is around and without is general relatively to that which is in the midst, or which is within; and from the signification of ”going and waxing strong,“ as being the increase thereof.  For the case herein is as it is with sound which is on high, where the atmosphere is purer, and the sound is silent; but when it descends to lower regions where the atmosphere is denser, it becomes louder and more sonorous.  So it is with Divine truth and Divine good, which in the highest are peaceful and cause no disturbance whatever; but when they descend toward lower things they gradually become unpeaceful, and finally tumultuous.  This is what is so described by the Lord in the first book of the Kings to Elijah, when he was in Horeb:--

Go forth, and stand on the mountain before Jehovah; behold Jehovah is passing by; so that there was a treat and strong wind rending the mountains, and breaking in pieces the rocks before Jehovah; Jehovah was not in the wind: then after the wind an earthquake; yet Jehovah was not in the earthquake: after the earthquake a fire; Jehovah was not in the fire: lastly after the fire a still small voice  (1 Kings 19:11, 12).

AC 8824. Moses spake, and God answered him in a voice.  That this signifies by means of an influx of truth from the Divine in which was the Divine Itself, is evident from the representation of Moses, as being truth from the Divine (n. 8760, 8787, 8505); from the signification of ”speaking,“ as being influx (n. 5797, 7270, 8128); and from the signification of ”answering in a voice,“ as being the Divine truth which is the source.  The reason why these things are signified, is that Divine answers are truths in which is what is Divine.

AC 8825. Verses 20-25.  And Jehovah came down upon Mount Sinai, unto the head of the mountain; and Jehovah called Moses unto the head of the mountain; and Moses went up. And Jehovah said unto Moses, Go down, charge the people, lest perchance they break through unto Jehovah to see, and many of them fall. And the priests also, who come near unto Jehovah shall sanctify themselves, lest perchance Jehovah make a breach in, them.  And Moses said unto Jehovah, The people cannot come up unto Mount Sinai; for Thou didst charge us, saying, Set bounds to the mountain, and sanctify it.  And Jehovah said unto hint, Go, get thee down; and come up thou, and Aaron with thee; and let not the priests and the people break through to come up into Jehovah, lest perchance He make a breach in them.  And Moses went down unto the people, and told them. ”And Jehovah came down upon Mount Sinai,“ signifies the presence of the Lord in heaven; ”unto the head of the mountain,“ signifies in the inmost heaven; ”and Jehovah called Moses unto the head of the mountain, and Moses went up,“ signifies the conjunction of truth from the Divine there; ”and Jehovah said unto Moses,“ signifies exhortation from the Divine; ”Go down, charge the people, lest perchance they break through unto Jehovah to see,“ signifies lest they who are of the spiritual church should desire to ascend into the heaven where the Divine celestial is; ”and many of them fall,“ signifies that so they would perish; ”and the priests also who come near unto Jehovah shall sanctify themselves,“ signifies that those who are in spiritual good in which is the Divine are to be covered over; ”lest perchance Jehovah make a breach in them,“ signifies consequently separation from good; ”and Moses said unto Jehovah,“ signifies the thought of truth from the Divine; ”The people cannot come up unto Mount Sinai,“ signifies that they cannot raise themselves to the celestial kingdom ”for Thou didst charge us,“ signifies because they have been cautioned by the Divine; ”saying, Set bounds to the mountain,“ signifies by the fact that the spiritual sphere of good ceases below; ”and sanctify it (the people),“ signifies that thus they may be kept off from the Divine; ”and Jehovah said unto him,“ signifies further admonition; ”Go, get thee down,“ signifies influx; ”and come up thou, and Aaron with thee,“ signifies conjunction with truth from the Divine internal and external; ”and let not the priests and the people break through to come up unto Jehovah,“ signifies lest they who are in spiritual good and truth desire to ascend into the celestial heaven; ”lest perchance He make a breach in them,“ signifies separation from truth and good; ”and Moses went down unto the people,“ signifies the influx of the Divine through truth from the Divine; ”and told them,“ signifies thus admonition.

AC 8826. And Jehovah came down upon Mount Sinai.  That this signifies the presence of the Lord in heaven, is evident from the signification of ”Mount Sinai,“ as being heaven (n. 8805); consequently ”to come down upon that mountain,“ denotes presence there. That it is the presence of the Lord, is because ”Jehovah“ in the Word denotes the Lord.

AC 8827. To the head of the mountain.  That this signifies in the inmost heaven, is evident from the signification of ”the mountain,“ as being heaven (n. 8826); that ”the head of the mountain,“ denotes the inmost heaven, is because the head of the mountain is the highest of it, and ”the highest“ signifies the inmost (n. 1735, 2148, 4210, 4599, 8153). There are three heavens, namely, the lowest, which is called the first; the middle, which is called the second; and the inmost, which is called the third.  In this heaven is the Divine more than in the two lower heavens, for in this they are under the immediate view of the Lord, because they who are there are in love to the Lord, and hence in peace and innocence above the rest.  The angels who are there are called ”celestial angels,“ and the angels in the second heaven are called ”spiritual angels;“ consequently the Divine in the one heaven is called ”the Divine celestial,“ and the Divine in the other heaven ”the Divine spiritual.“ From all this it can be seen what is signified by ”Jehovah came down upon the head of the mountain.“

AC 8828. And Jehovah called Moses unto the head of the mountain, and Moses went up.  That this signifies the conjunction of truth from the Divine there, is evident from what was unfolded above (n. 8760, 8761), where like words occur; here is signified conjunction with the Divine celestial, that is, with the Divine of the inmost heaven.

AC 8829. And Jehovah said unto Moses.  That this signifies exhortation from the Divine, is evident from the signification of ”saying,“ as involving the things that follow, which concern the exhortation that they should not break through the bounds with which the mountain was enclosed.

AC 8830. Go down, charge the people, lest perchance they break through unto Jehovah to see. That this signifies lest they who are of the spiritual church should desire to ascend into the heaven where the Divine celestial is, is evident from the signification of ”to charge,“ as being exhortation; from the representation of the sons of Israel, who are here ”the people,“ as being those who are of the spiritual church; from the signification of ”breaking through,“ namely, the bounds, as being to desire to ascend into a higher heaven; and from the signification of ”seeing Jehovah,“ as being to perceive the Divine.  For by ”Jehovah on the head of the mountain“ is meant the Divine in the inmost heaven, which is called ”the celestial heaven“ (n. 8827); and by ”seeing“ is meant perception (n. 2150, 3764, 4567, 4723, 5400).

AC 8831. And many of them fall.  That this signifies that so they would perish, is evident without explication.

AC 8832. And the priests also, who come near unto Jehovah shall sanctify themselves. That this signifies that those who are in spiritual good in which is the Divine are to be covered over, is evident from the signification of ”priests,“ as being good (n. 1728, 2015, 6148), here spiritual good, because by the sons of Israel, whose priests they were, were represented those who are of the spiritual church, thus who are in good by means of truth and in truth from good (n. 7957, 8234); from the signification of ”coming near unto Jehovah,“ when said of priests by whom good is signified, as being good in which is the Divine; and from the signification of ”being sanctified,“ as being to be covered over as to the interiors (n. 8788, 8806).

AC 8833. Lest perchance Jehovah make a breach in them. That this signifies separation from good, is evident from the signification of ”making a breach,“ as being the separation of truth from good (n. 4926), here separation from good, because it is said of the priests by whom good is signified (n. 8832).

AC 8834. And Moses said unto Jehovah. That this signifies the thought of truth from the Divine, is evident from the signification of ”saying,“ when by the truth from the Divine which is represented by Moses, as being thought (n. 3395, 7107, 7244, 7937). It is said ”the thought of truth from the Divine,“ and there is meant thought with him who represents truth from the Divine.  The reason why it is so said is also because the truth with a man thinks, and the man in whom the thought is thinks by means of truth. For the Lord flows in through good into truth, and so gives life to a man. This life appears in the man as his, but it is of the Lord in the truth from good that is with him. Because this is so, the angels speak in this manner, for they attribute thought to truth from good abstractedly from person, and thus at the same time perceive whence comes the thought of truth.  From all this it is evident what angelic speech is, and that it is the speech of wisdom.

AC 8835. The people cannot come up unto Mount Sinai. That this signifies that they cannot raise themselves to the celestial kingdom, is evident from the signification of ”the people,“ or of ”the sons of Israel,“ as being those who are of the spiritual kingdom; from the signification of ”coming up,“ as being to raise; and from the signification of ”Mount Sinai,“ as being the celestial kingdom (n. 5527). How these things are, see, (n. 5794, 5797).

AC 8836. For thou didst charge us. That this signifies because they have been cautioned by the Divine, is evident without explication.

AC 8837. Saying, Set bounds to the mountain. That this signifies by the fact that the spiritual sphere of good ceases below, is evident from the signification of ”setting bounds to the mountain,“ as being extension into heaven no further than to the spiritual spheres of good (n. 8794-8797).

AC 8838. And sanctify it (the people). That this signifies that thus they may be kept off from the Divine, is evident from the signification of ”sanctifying,“ as being to veil over the interiors that the externals may appear in holiness (n. 8788, 8806), thus also to be kept off from the Divine lest they should be hurt.  For unless they were veiled over, the Divine would penetrate and destroy, because the presence of the Divine is like a consuming fire to those who are not veiled over. Hence it is that even the angels are veiled over with a cloud (n. 6849). From all this it can be seen what is meant by being veiled over.  That this is signified by ”being sanctified“ is because when they are veiled over they appear in holiness, for then the Divine can flow in and present there a state of good and a form of truth, which cannot be effected without a veiling over.

AC 8839. And Jehovah said unto him.  That this signifies further admonition, is evident from the signification of ”saying,“ when by Jehovah unto Moses (that he should charge the people not to break through to see), as being admonition.  That it is further admonition, is because it was said by Moses that they had been charged about this matter, and cautioned that they should not do it.

AC 8840. Go, get thee down.  That this signifies influx, is evident from the signification of ”going and getting down to the people and admonishing them,“ when by the Divine through the truth from the Divine which is represented by Moses, as being influx namely of the Divine through truth from the Divine.

AC 8841. And come up thou, and Aaron with thee. That this signifies conjunction with truth from the Divine internal and external, is evident from the signification of ”coming up,“ namely, to Jehovah, as being conjunction (n. 8760); and from the representation of Moses and Aaron, as being truth from the Divine internal and external; Moses representing internal truth, and Aaron external truth (n. 7089, 7382).

AC 8842. And let not the priests and the people break through to come up unto Jehovah. That this signifies lest they who are in spiritual good and truth desire to ascend into the celestial heaven, is evident from what was said above (n. 8830, 8832), where like words occur.

AC 8843. Lest perchance He make a breach in them. That this signifies separation from truth and good, is evident (n. 8833), here, from truth also, because it is said of the people also.

AC 8844. And Moses went down into the people, signifies the influx of the Divine through truth from the Divine (n. 8840).

AC 8845. And told them, signifies thus admonition (n. 8839).

CONTINUATION ABOUT THE SPIRITS AND THE INHABITANTS OF THE EARTH JUPITER

AC 8846. There are also spirits among those from the earth Jupiter whom they call ”chimney-sweepers,“ because they appear like these in dress and also in face. They are among those who rebuke the men of their earth, and afterward instruct them (n. 7801-7812).  To what such bear relation in the Grand Man, and of what quality they are, may be been from the description of them above (n. 5056), which may here be transcribed.

AC 8847. A certain spirit from another earth was with me (he was from the earth Jupiter) who earnestly begged me to intercede for him, that he might come into heaven. He said that he was not aware of having done what is evil, except that he had rebuked the inhabitants of that earth; adding that after he had rebuked, he instructed them. He applied himself to my left side under the elbow, and talked with as it were a broken voice, and he could move one to pity.  But I could only reply that I could give him no help, and that this is of the Lord alone; and that I could not intercede, because I did not know whether it would be useful or not, but that if worthy he might hope.  He was then sent back among the upright spirits from his own earth; but these said that he could not be in their company, because he was not such as they.  Yet because with intense longing he importuned to be let into heaven, he was sent into a society of upright spirits of this earth; but they also said that he could not be with them.  In the light of heaven he was of a black color, but he himself said that he was not of a black, but of a murrhine color.  I was told that they are such in the beginning who are afterward received among those who constitute the province of the seminal vesicles; for in these vesicles the semen is collected and clothed around with a suitable material, fitted for preserving it from being dissipated, and which can be put off in the neck of the womb, that so what has been preserved within may serve for conception, that is, for the impregnation of the ovulum. Hence also there is in this seminal matter an endeavor, and as it were a burning desire, to put itself off and leave the semen to perform its use. Something similar showed itself in this spirit.  He came again to me, but in mean clothing, and again said that he was burning to come into heaven, and that he now perceived that he was fit for it; but I was given to tell him that perhaps this was an indication that he would soon be received. He was then told by the angels to cast off his garment, and in his longing he cast it off so quickly that scarcely anything could be quicker.  By this was represented the nature of the ardent desires of those who are in the province to which the seminal vesicles correspond.

AC 8848. It was said that when such have been prepared for heaven, they are stripped of their garments, and are clothed in new shining ones, and become angels. These the angels likened to caterpillars, which having passed through their low estate, are changed into chrysalides, and thus into butterflies, to which is then given other clothing and likewise wings of blue, yellow, silver, or gold, and at the same time liberty to fly in the air in their heaven, and to engage in marriages and lay eggs and thus provide for the propagation of their kind, sweet and pleasant food being also provided for them from the juices and odors of various flowers.

AC 8849. One of the spirits from that earth came to me, saying that he was seeking the One Only Lord, and that he longed to come into heaven; but that he could not, because in the life of the hotly he had done evil. He was asked what evil. He said that he had taken from a companion something which was of little value and which he supposed his companion was going to give him, and that this lay heavy on his conscience. From this it was evident what kind of a life they live on that earth, and that it torments them if they do evil to anyone; however slight; for he had brought that thought with him from his earth.

AC 8850. I was shown a bald head, but only its highest part, which was bony; and I was told that such an appearance is seen by those who are to die within a year, and that they then prepare themselves.  On that earth they do not fear death, except on account of leaving their consort, their children, or their parents; for they know that they will live after death, and that they do not go out of life, because they go into heaven; and therefore they do not speak of dying, but of being heaven-made.  Those who on that earth have lived happy in conjugial love, and have taken care of their children as it becomes parents to do, do not die by diseases, but tranquilly, as in sleep, and thus migrate from the world into heaven.

AC 8851. The age to which the inhabitants live is for the most part thirty years, according to the years of our earth.  They who live beyond this age are said to be unteachable, and therefore the chastising and instructing spirits do not come to them. The reason why they die within so brief a space of time is or the providence of the Lord, lest their numbers should increase beyond what that earth is capable of supporting.  They also come to maturity more quickly there than on this earth. They marry in the first flower of youth, and their delights then are to love their consort and take care of their children.  Other delights they indeed call delights, but relatively external.

AC 8852. At the end of the following chapter an account will be given of the spirits and inhabitants of the planet Saturn.


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