HEAVENLY SECRETS
Emanuel Swedenborg

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AC EXODUS Chapter 24

THE DOCTRINE OF CHARITY AND FAITH

AC 9363. To believe those things which the Word teaches, or which the doctrine of the church teaches, and not to live according to them, appears as if it were faith, and some also suppose that they are saved by this faith; but no one is saved by this alone, for it is Persuasive Faith, the quality of which shall now be told.

AC 9364. There is Persuasive Faith when the Word and the doctrine of the church are believed and loved, not for the sake of serving the neighbor, that is, one’s fellow citizen, our country, the church, heaven, and the Lord Himself; consequently not for the sake of life, for serving these is life; but for the sake of gain, honors, and the reputation of learning, as ends. Wherefore they who are in this faith do not have in view the Lord and heaven, but themselves and the world.

AC 9365. They who aspire after great things in the world, and covet many things, are in a stronger persuasion that what the doctrine of the church teaches is true, than are those who do not aspire after great things and covet many things. The reason is that to the former the doctrine of the church is merely a means to their ends; and the means are loved and also believed in proportion as the ends are desired.

AC 9366. In itself however the fact is that in so far as such men are in the fire of the loves of self and of the world, and speak, preach, and act from this fire, so far they are in that persuasion, and they then know no otherwise than that what they say is so.  But when they are not in the fire of these loves, they believe nothing, and many of them deny everything; from which it is evident that a Persuasive Faith is a faith of the lips, and not of the heart; thus that in itself it is no faith.

AC 9367. They who are in Persuasive Faith do not know from any internal enlightenment whether what they teach is true or false; nay, they do not care, provided they are believed by the common people; for they are in no affection of truth for the sake of truth Moreover above all others they defend faith alone; and the good of faith, which is charity, they make of importance only in so far as they can profit by its means.

AC 9368. They who are in Persuasive Faith abandon faith, if they are deprived of honors and gains, provided their reputation is not endangered; for Persuasive Faith is not within the man, but stands outside, in the memory only, out of which it is drawn while it is being taught. And therefore after death this faith vanishes, together with its truths; for then only that much of faith remains which is within the man; that is, which has been rooted in good; thus has been made of the life.

AC 9369. They who are in Persuasive Faith are meant by those of whom we read in these passages:--

Many will say to Me in that day, Lord, Lord, have we not prophesied by Thy name, and by Thy name have cast out demons, and in Thy name done many mighty deeds? But then will I confess unto them, I know you not, ye workers of iniquity (Matt. 7:22, 23).

Then shall ye begin to say, We have eaten and drunk in Thy presence, and Thou hast taught in our streets. But He shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity (Luke 13:26, 27).

They are also meant in Matthew by the five foolish virgins, who had no oil in their lamps:--

Afterward came the other virgins, saying, Lord, Lord, open to us. But He answering said, Verily, I say unto you, I know you not (Matt. 25:11, 12);

“oil in the lamps” denotes good in the faith (n. 886, 4638).

EXODUS 24:1-18

1. And He said unto Moses, Come up unto Jehovah, thou and Aaron, Nadab and Abihu, and seventy of the elders of Israel; and bow yourselves afar off:

2. And Moses, he alone, shall come near unto Jehovah; and they shall not come near; and the people shall not come up with him.

3. And Moses came and reported to the people all the words of Jehovah, and all the judgments; and all the people answered with one voice, and said, All the words that Jehovah hath spoken we will do.

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

5. And he sent youths of the sons of Israel, and they offered burnt-offerings, and sacrificed peace sacrifices of bullocks to Jehovah.

6. And Moses took half of the blood, and put it into basins; and half of the blood he sprinkled on the altar.

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

8. And Moses took the blood, and sprinkled on the people, and said, Behold the blood of the covenant that Jehovah hath made with you upon all these words.

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

10. And they saw the God of Israel; and there was under His feet as a work of sapphire stone, and as the substance of heaven in respect to cleanness.

11. And unto the sons of Israel who were set apart He sent not His hand: and they saw God, and did eat and drink.

12. And Jehovah said unto Moses, Come up to Me into the mountain, and be thou there; and I will give thee the tables of stone, and the law, and the commandment, which I will write to teach them.

13. And Moses rose up, and Joshua his minister; and Moses went up unto the mountain of God.

14. And he said unto the elders, Sit ye here for us, until we return unto you; and behold Aaron and Hur are with you; whosoever hath words, let him come near unto them.

15. And Moses went up unto the mountain, and the cloud covered the mountain.

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

17. And the aspect of the glory of Jehovah was like devouring fire on the top of the mountain in the eyes of the sons of Israel.

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

THE CONTENTS

AC 9370. The subject treated of in the internal sense is the Word given by the Lord through heaven; what is the nature of it; that it is Divine in both senses, the internal and the external; and that through it there is conjunction of the Lord with man.

THE INTERNAL SENSE

AC 9371. Verses 1, 2.  And He said unto Moses, Come up unto Jehovah, thou and Aaron, Nadab and Abihu, and seventy of the elders of Israel; and bow yourselves afar off: and Moses, he alone, shall come near unto Jehovah; and they shall not come near; and the people shall not come up with him.  “And He said unto Moses,” signifies that which concerns the Word in general; “come up unto Jehovah,” signifies conjunction with the Lord; “thou and Aaron,” signifies the Word in the internal sense and the external sense; “Nadab and Abihu,” signifies doctrine from both senses; “and seventy of the elders of Israel,” signifies the chief truths of the church which are of the Word, or of doctrine, and which agree with good; “and bow yourselves afar off,” signifies humiliation and adoration from the heart, and then the influx of the Lord; “and Moses, he alone, shall come near unto Jehovah,” signifies the conjunction and presence of the Lord through the Word in general; “and they shall not come near,” signifies no separate conjunction and presence; “and the people shall not come up with him” signifies no conjunction whatever with the external apart from the internal.

AC 9372. And He said unto Moses.  That this signifies that which concerns the Word in general, is evident from the representation of Moses, as being the Word; and from the signification of “He said,” as involving those things which follow in this chapter, thus those which concern the Word (n. 9370). That Moses represents the Word, can be seen from what has been often shown before about Moses, as from the preface to Genesis xviii.; and (n. 4859, 5922, 6723, 6752, 6771, 6827, 7010, 7014, 7089, 7382, 8601, 8760, 8787, 8805). Here Moses represents the Word in general, because it is said of him in what follows, that he alone should come near unto Jehovah (verse 2); and also that, being called unto out of the midst of the cloud, he entered into it, and went up the mount (verses 16, 18).

[2] In the Word there are many who represent the Lord in respect to truth Divine, or in respect to the Word; but chief among them are Moses, Elijah, Elisha, and John the Baptist.  That Moses does so, can be seen in the explications just cited above; that so do Elijah and Elisha, (n. 2135a, 2762, 5247); and that John the Baptist does so is evident from the fact that he was “Elias who was to come.” He who does not know that John the Baptist represented the Lord as to the Word, cannot know what all those things infold and signify which are said about him in the New Testament; and therefore in order that this secret may stand open, and that at the same time it may appear that Elias, and also Moses, who were seen when the Lord was transfigured, signified the Word, some things may here be quoted which are spoken about John the Baptist; as in Matthew:--

Alter the messengers of John had departed, Jesus began to speak concerning John, saying, What went ye out into the wilderness to see? a reed shaken by the wind? But what went ye out to see? a man clothed in soft raiment? Behold, they that wear soft things are in kings‘ houses.  But what went ye out to see? a prophet? Yea, I say unto you, even more than a prophet.  This is he of whom it is written, Behold I send Mine angel before Thy face, who shall prepare Thy way before Thee.  Verily I say unto you, Among those who are born of women there hath not arisen a greater than John the Baptist; nevertheless he that is less in the kingdom of the heavens is greater than he. All the prophets and the law prophesied until John.  And if ye are willing to believe, he is Elias who was to come.  He that hath ears to hear, let him hear (Matt. 11:7-15; Luke 7:24-28);

no one can know how these things are to be understood, unless he knows that this John represented the Lord as to the Word, and unless he also knows from the internal sense what is signified by “the wilderness” in which he was, also what by “a reed shaken by the wind,” and likewise by “soft raiment in kings’ houses;” and further what is signified by his being “more than a prophet,” and by “none among those who are born of women being greater than he, and nevertheless he that is less in the kingdom of the heavens is greater than he,” and lastly by his being “Elias.” For without a deeper sense, all these words are uttered merely from some comparison, and not from anything of weight.

[3] But it is very different when by John is understood the Lord as to the Word, or the Word representatively. Then by “the wilderness of Judea in which John was” is signified the state in which the Word was at the time when the Lord came into the world, namely, that it was “in the wilderness,” that is, it was in obscurity so great that the Lord was not at all acknowledged, neither was anything known about His heavenly kingdom; when yet all the prophets prophesied about Him, and about His kingdom, that it was to endure forever.  That “a wilderness” denotes such obscurity, (n. 2708, 4736, 7313). For this reason the Word is compared to “a reed shaken by the wind” when it is explained at pleasure; for in the internal sense “a reed” denotes truth in the ultimate, such as is the Word in the letter.

[4] That the Word in the ultimate, or in the letter, is crude and obscure in the sight of men; but that in the internal sense it is soft and shining, is signified by their “not seeing a man clothed in soft raiment, for behold those who wear soft things are in kings‘ houses.” That such things are signified by these words, is plain from the signification of “raiment,” or “garments,” as being truths (n. 2132, 2576, 4545, 4763, 5248, 6914, 6918, 9093); and for this reason the angels appear clothed in garments soft and shining according to the truths from good with them (n. 5248, 5319, 5954, 9212, 9216).  The same is evident from the signification of “kings’ houses,” as being the abodes of the angels, and in the universal sense, the heavens; for “houses” are so called from good (n. 2233, 2234, 3128, 3652, 3720, 4622, 4982, 7836, 7891, 7996, 7997); and “kings,” from truth (n. 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 6148). Therefore by virtue of their reception of truth from the Lord, the angels are called “sons of the kingdom,” “sons of the king,” and also “kings.”

[5] That the Word is more than any doctrine in the world, and more than any truth in the world, is signified by “what went ye out to see? a prophet? yea, I say unto you, and more than a prophet;” and by, “there hath not arisen among those who are born of women a greater than John the Baptist;” for in the internal sense “a prophet” denotes doctrine (n. 2534, 7269); and “those who are born,” or are the sons, “of women” denote truths (n. 489, 491, 533, 1147, 2623, 2803, 2813, 3704, 4257).

[6] That in the internal sense, or such as it is in heaven, the Word is in a degree above the Word in the external sense, or such as it is in the world, and such as John the Baptist taught, is signified by, “he that is less in the kingdom of the heavens is greater than he;” for as perceived in heaven the Word is of wisdom so great that it transcends all human apprehension.  That the prophecies about the Lord and His coming, and that the representatives of the Lord and of His kingdom, ceased when the Lord came into the world, is signified by, “all the prophets and the law prophesied until John.” That the Word was represented by John, as by Elijah, is signified by his being “Elias who is to come.”

[7] The same is signified by these words in Matthew:--

The disciples asked Jesus, Why say the scribes that Elias must first come? He answered and said, Elias must needs first come, and restore all things.  But I say unto you, that Elias hath come already, and they knew him not, but did unto him whatsoever they wished.  Even so shall the Son of man also suffer of them. And they understood that He spake to them of John the Baptist (Matt. 17:10-13);

that “Elias hath come, and they knew him not, but did unto him whatsoever they wished” signifies that the Word has indeed taught them that the Lord is to come, but that still they did not wish to comprehend, interpreting it in favor of the rule of self, and thus extinguishing what is Divine in it.  That they would do the same with the truth Divine itself, is signified by “even so shall the Son of man also suffer of them.” That “the Son of man” denotes the Lord as to truth Divine, (n. 2803, 2813, 3704).

[8] From all this it is now evident what is meant by the prophecy about John in Malachi:--

Behold I send you Elijah the prophet before the great and terrible day of Jehovah cometh (Mal. 4:5).

Moreover the Word in the ultimate, or such as it is in the external form in which it appears before man in the world, is described by the “clothing” and “food” of John the Baptist, in Matthew:--

John the Baptist, preaching in the wilderness of Judea, had his clothing of camel‘s hair, and a leathern girdle about his loins; and his food was locusts and wild honey (Matt. 3:1, 4).

In like manner it is described by Elijah in the second book of Kings:--

He was a hairy man, and girt with a girdle of leather about his loins (2 Kings 1:8).

By “clothing,” or a “garment,” when said of the Word, is signified truth Divine there in the ultimate form; by “camel’s hair” are signified memory-truths such as appear there before a man in the world; by the “leathern girdle” is signified the external bond connecting and keeping in order all the interior things; by “food” is signified spiritual nourishment from the knowledge“‘ of truth and of good out of the Word; by ”locusts“ are signified ultimate or most general truths; and by ”wild honey,“ their pleasantness.

[9] That such things are signified by ”clothing“ and ”food“ has its origin in the representatives of the other life, where all appear clothed according to truths from good, and where food also is represented according to the desires of acquiring knowledge and growing wise.  From this it is that ”clothing,“ or a ”garment,“ denotes truth; and that ”food“ or ”meat“ denotes spiritual nourishment, (n. 3114, 4459, 4792, 5147, 5293, 5340, 5342, 5576, 5579, 5915, 8562, 9003); that ”a girdle“ denotes a bond which gathers up and holds together interior things, (n. 9341); that ”leather“ denotes what is external, (n. 3540); and thus ”a leathern girdle“ denotes an external bond; that ”hairs“ denote ultimate or most general truths, (n. 3301, 5569-5573); that ”a camel“ denotes memory-knowledge in general, (n. 3048, 3071, 3143, 3145, 4156); that ”a locust“ denotes nourishing truth in the extremes, (n. 7643); and that ”honey“ denotes the pleasantness thereof, (n. 5620, 6857, 8056).  It is called ”wild honey,“ or ”honey of the field,“ because by ”a field“ is signified the church (n. 2971, 3317, 3766, 7502, 7571, 9139, 9295).  He who does not know that such things are signified, cannot possibly know why Elijah and John were so clothed.  And yet that these things signified something peculiar to these prophets, can be thought by everyone who thinks well about the Word.

[10] Because John the Baptist represented the Lord as to the Word, therefore also when he spoke of the Lord, who was the Word itself, he said of himself that he was ”not Elias, nor the prophet,“ and that he was ”not worthy to loose the latchet of the Lord’s shoe,“ as in John:--

In the beginning was the Word, and the Word was with God, and God was the Word. And the Word became flesh, and dwelt among us, and we beheld His glory.  The Jews from Jerusalem, priests and Levites, asked John who he was.  And he confessed, and denied not, I am not the Christ. Therefore they asked him, What then?  Art thou Elias? But he said, I am not. Art thou the prophet? He answered, No. They said therefore unto him, Who art thou?  He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said Isaiah the prophet. They said therefore, Why then baptizest thou, if thou art not the Christ, nor Elias, nor the prophet? He answered, I baptize with water; in the midst of you standeth one whom ye know not; He it is who is to come after me, who was before me, the latchet of whose shoe I am not worthy to unloose.  When he saw Jesus, he said, Behold the Lamb of God, who taketh away the sin of the world! This is He of whom I said, After me cometh a man who was before me; for He was before me (John 1:1, 14, 19-30).

From these words it is plain that when John spoke about the Lord Himself, who was Truth Divine itself, or the Word, he said that he himself was not anything, because the shadow disappears when the light itself appears, that is, the representative disappears when the original itself makes its appearance. That the representatives had in view holy things, and the Lord Himself, and not at all the person that represented, (n. 665, 1097, 1361, 3147, 3881, 4208, 4281, 4288, 4292, 4307, 4444, 4500, 6304, 7048, 7439, 8588, 8788, 8806). One who does not know that representatives vanish like shadows at the presence of light, cannot know why John denied that he was Elias and the prophet.

[11] From all this it can now be seen what is signified by Moses and Elias, who were seen in glory, and who spake with the Lord when transfigured, of His departure which He should accomplish at Jerusalem (Luke 9:29-31); namely, that they signified the Word (” Moses“ the historic Word, and” Elias“ the prophetic Word), which in the internal sense throughout treats of the Lord, of His coming into the world, and of His departure out of the world; and therefore it is said that ”Moses and Elias were seen in glory,“ for ”glory“ denotes the internal sense of the Word, and the ”cloud“ its external sense (n. 2135a, 5922, 8427).

AC 9373. Come up unto Jehovah.  That this signifies conjunction with the Lord, is evident from the signification of ”coming up,“ as being to be raised toward interior things (n. 3084, 4539, 4969, 5406, 5817, 6007),consequently also to be conjoined (n. 8760). That it denotes conjunction with the Lord, is because by ”Jehovah“ in the Word is meant the Lord (n. 1343, 1736, 1793, 2004, 2005, 2018, 2025, 2921, 3023, 3035, 5663, 6280, 6303, 6905, 8274, 8864, 9315). A secret which also lies hidden in the internal sense of these words, is that the sons of Jacob, over whom Moses was the head, were not called and chosen; but they themselves insisted that Divine worship should be instituted among them (n. 4290, 4293); and therefore it is here said, ”and He said unto Moses, Come up unto Jehovah,“ as if not Jehovah, but another, had said that he should come up. For the same reason in what follows it is said that ”the people should not go up“ (verse 2); and that ”Jehovah sent not His hand unto the sons of Israel who were set apart“ (verse 11); and that ”the appearance of the glory of Jehovah was like devouring fire on the top of the mountain in the eyes of the sons of Israel“ (verse 17); and lastly that Moses, being called the seventh day, ”entered into the midst of the cloud.“ For by ”the cloud“ is meant the Word in the letter (n. 5922, 6343, 6752, 6832, 8106, 8443, 8781); and with the sons of Jacob the Word was separated from its internal sense, because they were in external worship without internal, as can be clearly seen from the fact that now, as before, they said, ”all the words which Jehovah hath spoken we will do“ (verse 3); and yet scarcely forty days afterward they worshiped a golden calf instead of Jehovah; which shows that this was hidden in their hearts while they were saying with their lips that they would serve Jehovah alone.  But nevertheless those who are meant by ”the called and the chosen“ are those who are in internal worship, and who from internal worship are in external; that is, those who are in love to and faith in the Lord, and from this in love toward the neighbor.

AC 9374. Thou and Aaron.  That this signifies the Word in the internal sense and the external sense, is evident from the representation of Moses, as being the Word (n. 9372).  But when Aaron, who was his brother, is joined to him, then Moses represents the Word in the internal sense, and Aaron the Word in the external sense (n. 7089, 7382).

AC 9375. Nadab and Abihu.  That hereby is signified doctrine drawn from both senses, is evident from the fact that they were sons of Aaron; and therefore when by ”Aaron“ is signified the Word, by his ”sons“ is signified doctrine; by the elder son, doctrine drawn from the internal sense of the Word; and by the younger son, doctrine drawn from the external sense of the Word.  Doctrine drawn from the internal sense of the Word, and doctrine drawn from the external sense of the Word, are one doctrine, because those who are in the internal are also in the external.  For the Lord‘s church is everywhere internal and external.  The internal church is of the heart, and the external is of the mouth; that is, the internal church is of the will, and the external is of the action. When in a man the internal makes one with the external, then that which is of the heart is also of the mouth; or that which is of the will is also of the action; or what is the same thing, then the heart is speaking in the mouth, and the will is acting in the action, without any disagreement; thus also faith is speaking, and love or charity is acting; that is, the Lord, from whom are faith and charity.

[2] As Nadab and Abihu, sons of Aaron, represented doctrine from the Word, they were slain when they instituted worship from some other doctrine than that which is from the Word.  This was represented by what is written of them in Moses:--

Nadab and Abihu, sons of Aaron, took each of them his censer, and put fire therein, and put incense thereon, and thus offered strange fire unto Jehovah, which He had not commanded them. Therefore there went forth fire from before Jehovah, and devoured them, that they died before Jehovah. And Moses said unto Aaron, This is that which Jehovah spake, saying, I will be sanctified in them that are nigh Me (Lev. 10:1-3);

by ”strange fire in the censer“ is signified doctrine from some other source than the Word; for ”fire“ denotes the good of love, and ”incense“ the truth of faith thence derived; and the good of love and the truth of faith are what enter into the doctrine which is from the Word, and make it. From this it is evident why they were devoured by fire from before Jehovah.  ”To be sanctified in them that are nigh,“ denotes with those who have been conjoined with the Lord through the good of love and the truth of faith from the Word. That ”fire“ denotes the good of heavenly love, (n. 934, 4906, 5071, 5215, 6314, 6832, 6834, 6849, 7324, 7852, 9055); and that ”incense“ denotes faith from the good of love, will be shown elsewhere.

AC 9376. And seventy of the elders of Israel.  That this signifies the chief truths of the church, or of doctrine, which agree with good, is evident from the signification of ”seventy,“ as being what is full, thus all (n. 6508); and from the signification of ”the elders of Israel,“ as being the chief truths of the church which agree with good, thus which  are of the Word or of doctrine from the Word, because all these truths agree with good. That ”the elders of Israel“ denote these truths, (n. 6524, 8578, 8585). That those truths which are from the Word agree with good, is because they are from the Lord, and consequently have heaven within them; and if you will believe it, in every detail of the Word there is heaven in which is the Lord.

AC 9377. And bow yourselves afar off.  That this signifies humiliation and adoration from the heart, and then the influx of the Lord, is evident from the signification of ”bowing one’s self,“ as being humiliation (n. 2153, 5682, 6266, 7068). That it also denotes adoration, is because humiliation is the essential of all adoration and of all worship, for without humiliation the Lord cannot be worshiped and adored, for the reason that the Divine of the Lord cannot flow into a proud heart, that is, into a heart full of the love of self, for such a heart is hard; and is called in the Word a ”heart of stone.“ But the Divine of the Lord can flow into a humble heart, because this is soft, and is called in the Word a ”heart of flesh.“ Such a heart is receptive of the influx of good from the Lord, that is, of the Lord. From this it is that by ”bowing one‘s self afar off“ is not only signified humiliation and adoration from the heart, but also the influx of the Lord then.  It is said the influx of the Lord, because the good of love and of faith, which flows in from the Lord, is the Lord.  That ”afar off“ denotes from the heart, is because those who are in humiliation remove themselves from the Lord, for the reason that they regard themselves as unworthy to approach the most holy Divine, because while they are in humiliation they are in the self-acknowledgment that of themselves they are nothing but evil, nay, profane.  When they acknowledge this from the heart, they are in true humiliation.  From this it is evident that by ”bow yourselves afar off“ is signified humiliation and adoration from the heart, and the influx of the Lord then.

[2] But the people of Israel were not in such humiliation and adoration, and only represented it by external gestures; for they were in external things apart from internal.  Nevertheless when they humbled themselves they prostrated themselves to the earth, and also rolled in the dust, and cried out with a loud voice, and this for whole days. One who does not know what true humiliation is, could believe that this was humiliation of heart; but it was not the humiliation of a heart that looks to God from God, but of one that looks to God from self; and a heart that looks from self, looks from evil, for whatever proceeds from man as from himself is evil.  The people of Israel were in the love of self and of the world more than all other peoples in the whole world, and believed themselves holy, provided they merely offered sacrifice, or washed themselves with water, not acknowledging that such things represented internal holiness, which belongs to charity and faith from the Lord.  For all that is holy is not of man, but is of the Lord with man (n. 9229).  They who humble themselves from belief in a holiness which is from themselves, and who adore from a love of God which is from themselves, humble themselves and adore from the love of self, thus from a heart that is hard and ”of stone;“ and not from a heart that is soft, and ”of flesh;“ and they are in external things and not at the same time in internal; for the love of self dwells in the external man, and cannot enter into the internal man, because the internal man is opened solely through love to and faith in the Lord, thus by the Lord, who therein forms man’s heaven in which He dwells.

AC 9378. And Moses, he alone, shall come near unto Jehovah. That this signifies the conjunction and presence of the Lord through the Word in general, is evident from the signification of ”coming near,“ as being the conjunction and presence of the Lord; and from the representation of Moses, as being the Word in general (n. 9372). That by ”Moses shall come near,“ is signified the conjunction and presence of the Lord through the Word, is because in the spiritual sense ”to come near“ signifies to be conjoined through love; for they who love each other are conjoined, because love is spiritual conjunction.  It is a universal thing in the other life that all are conjoined according to the love of good and truth from the Lord; consequently the whole heaven is such conjunction.  The case is similar with coming near to, or being conjoined with, the Lord.  They who love Him are conjoined with Him, insomuch that they may be said to be in Him when they are in heaven; and all those love the Lord, consequently are conjoined with Him through love, who are in the good of life from the truths of faith; because the good from these truths is from the Lord; nay, is the Lord (John 14:20, 21).

[2] But be it known that of himself a man cannot come near to the Lord and be conjoined with Him; but the Lord will come near to the man and be conjoined with him.  And because the Lord draws man to Himself (John 6:44; 12:32), it appears as if man of himself comes near and conjoins himself. This takes place when the man desists from evils, for to desist from evils has been left to man‘s will; that is, to his freedom.  There then flows in good from the Lord, which is never wanting, for it is in the very life which man has from the Lord; but good together with life is received only in so far as evils have been removed. That the conjunction and presence of the Lord is through the Word, is because the Word is the union of man with heaven, and through heaven with the Lord; for the Word is Divine truth proceeding from the Lord. Wherefore they who are in this truth in respect to doctrine and life (that is, in respect to faith and love) are in the Divine proceeding from the Lord, thus are conjoined with Hint.  From this it is plain that by ”Moses, he alone, shall come near unto Jehovah,“ is signified the conjunction and presence of the Lord through the Word.

[3] That ”coming near“ denotes conjunction and presence, is because in the other life the distances of one from another are altogether according to the dissimilitudes and diversities of the interior things that belong to the thought and affection (n. 1273-1277, 1376-1381, 9104). Moreover withdrawals from the Lord, and approaches to Him, are precisely according to the good of love and the derivative faith from Him and to Him.  For this reason the heavens are near to the Lord according to goods; and on the other hand the hells are remote from the Lord according to evils.  From this it is evident why in the spiritual sense ”to be near“ and ”to approach“ denote to be conjoined; as also in the following passages:--

Jehovah is nigh unto all them that call upon Him, that call upon Him in truth (Ps. 145:18);

”to be nigh“ denotes to be present and conjoined.  Again:--

Blessed is he whom Thou choosest, and causest to approach; he shall dwell in Thy courts (Ps. 65:4);

”to approach“ denotes to be conjoined.

[4] Again:--

0 Jehovah, draw nigh unto my soul; deliver me (Ps. 69:18).

Jehovah is nigh to the broken in heart (Ps. 34:18).

Let them cause My people to hear My words, and turn them from their evil way, and from the wickedness of their works. Am I a God near by, and not a God afar off? (Jer 23:22, 23).

That God is said to be ”near by“ those who desist from evils, and to be ”afar off“ from those who are in evils, is manifest.  In Moses:--

Moses said unto Aaron, This is that which Jehovah spake, saying, I will be sanctified in those who are near Me (Lev. 10:3);

”to be sanctified in those who are near“ denotes among those who are conjoined with the Lord through the good of love and truth of faith from the Word.  In Jeremiah:--

Then his Magnificent One shall be from him, and his Ruler shall go forth from the midst of him, and I will cause him to approach, and he shall approach unto Me; for who is he that hath pledged his heart to approach unto Me? (Jer. 30:21);

speaking of the Lord, who is the ”Magnificent One,“ and the ”Ruler;“ ”to approach unto Jehovah“ denotes to be united, for the approach of the Divine to the Divine is nothing else than union.

AC 9379. And they shall not come near.  That this signifies no separate conjunction and presence, is evident from the representation of Aaron, his sons Nadab and Abihu, and the seventy elders, who here are those who were ”not to come near,“ as being the Word in the external sense, doctrine, and the chief truths of the church (n. 9374-9376); and from the signification of ”coming near,“ as being the conjunction and presence of the Lord (n. 9378); here no conjunction and presence, because it is said ”Moses alone shall come near, and they shall not.“ That it denotes no separate conjunction and presence is because by Moses is here represented the Word in general, or the Word in the whole complex (n. 9372), and also the Word in the internal sense (n. 9374); but by Aaron and his sons and the seventy elders is represented the Word in the external sense, and what is therefrom.  As these cannot be separately conjoined with the Lord, seeing that the Lord is the Word in the whole complex, therefore it is said that there is no separate conjunction and presence.

AC 9380. And the people shall not come up with him.  That this signifies no conjunction whatever with the external apart from the internal, is evident from the signification of ”coming up,“ as being conjunction (n. 9373); here no conjunction, because it is said they ”shall not come up.“ That it denotes no conjunction with the external sense of the Word apart from the internal, is because the sons of Jacob, who are here meant by ”the people,“ were in what is external without what is internal (n. 3479, 4281, 4293, 4307, 4429, 4433, 4680, 4844, 4847, 4865, 4868, 4874, 4899, 4903, 4911, 4913, 6304, 8588, 8788, 8806, 8871).  That they were in what is external without what is internal, is very manifest from the worship of the golden calf forty days after this time.  They would have acted differently if they had been at the same time in what is internal, that is, in the good of love to and of faith in Jehovah; for this is what is internal Those who have been conjoined by this cannot go away to the worship of an idol, because their heart is far from it and because that people was conjoined with the Lord merely by external things, by which they represented internal things, therefore it is said ”the people shall not come up,“ by which is signified that there is no conjunction whatever with an external that is devoid of an internal. The representations that are devoid of the knowledge, faith, and affection of the interior things that are represented, conjoin the thing, but not the person.

[2] The case is the same with those who remain in the mere literal sense of the Word, and gather from it nothing of doctrine; for they are separated from the internal sense, because the internal sense is doctrine itself.  The conjunction of the Lord with the external things of the Word is through its interior things; and therefore if the interior things have been separated, there is possible no other conjunction of the Lord with the external things than as with a gesture of the body without any agreement of the heart.  It is the very same with those who are perfectly acquainted with all the particulars of the doctrine of their church, and yet do not apply them to life.  These also are in external things devoid of what is internal, for with them the truths of doctrine are outside so long as they have not been inscribed on their life. The reason why there is no conjunction of the Lord with their truths, is that the Lord enters into a man’s truths of faith through his life; thus through the soul which is in the truths.

AC 9381. Verses 3-5. And Moses came and reported to the people all the words of Jehovah, and all the judgments; and all the people answered with one voice, and said, All the words that Jehovah hath spoken we will do. And Moses wrote all the words of Jehovah, and rose up early in the morning, and built an altar under the mountain, and twelve pillars for the twelve tribes of Israel. And he sent youths of the sons of Israel, and they offered burnt-offerings, and sacrificed peace sacrifices of bullocks to Jehovah.  ”And Moses came and reported to the people,“ signifies the enlightenment and instruction of the Lord through the Divine truth which is from Him; ”all the words of Jehovah, and all the judgments,“ signifies the things in the Word that belong to life in the spiritual and in the natural state; ”and all the people answered with one voice,“ signifies reception with the understanding by those who are truly of the church; ”and they said, All the words that Jehovah hath spoken we will do,“ signifies reception then in the heart; ”and Moses wrote all the words of Jehovah,“ signifies thereafter an impressing on the life; ”and rose up early in the morning,“ signifies joy from the Lord; ”and built an altar under the mountain,“ signifies a representative of the Divine Human of the Lord in respect to the Divine good from Him; ”and twelve pillars for the twelve tribes of Israel,“ signifies a representative of the Divine Human of the Lord in respect to the truth Divine which is from Him, in its whole complex; ”and he sent youths of the sons of Israel,“ signifies the things of innocence and charity; ”and they offered burnt-offerings, and sacrificed peace sacrifices of bullocks to Jehovah,“ signifies a representative of the worship of the Lord from good and from the truth which is from good.

AC 9382. And Moses came and reported to the people.  That this signifies the enlightenment and instruction of the Lord through the Divine truth which is from Himself, is evident from the representation of Moses, as being the Lord in respect to the Word, thus in respect to the Divine truth, for this is the Word (n. 9372); from the signification of ”coming,“ when said of the Lord in respect to the Word or the Divine truth, which is represented by Moses, as being enlightenment, for when the Lord comes, that is, is present in the Word, there is enlightenment; and from the signification of ”reporting,“ as being instruction. From this it is plain that by ”Moses came and reported to the people“ is signified the enlightenment and instruction of the Lord through the Divine truth.

[2] How the case is with enlightenment and instruction from the Word, shall also be briefly told.  Everyone is enlightened and instructed from the Word according to his affection of truth, and longing for it, and according to his capacity of receiving it.  They who are in enlightenment are in the light of heaven as to their internal man; for it is the light of heaven which enlightens man in the truths and goods of faith (n. 8707, 8861).  They who are thus illumined apprehend the Word in accordance with its interior things, and therefore make for themselves doctrine from the Word, to which they apply the sense of the letter.  But they who are not in the affection of truth from good, and from this in the desire to be wise, are blinded rather than enlightened when they read the Word, for they are not in the light of heaven; and from the light of the world, which is called the light of nature they see only what agrees with worldly things; and thus from the fallacies in which the external senses are, they embrace falsities which appear to them as truths.  Most of these make for themselves no doctrine from the Word, but remain in the sense of the letter, which they apply so as to favor falsities, especially such as agree with the loves of self and of the world. But those who are not of this character merely confirm the doctrinal things of their church, and neither care nor know whether these are true or false (n. 4741, 5033, 6865, 7012, 7680, 7950, 8521, 8780). From this it is evident who are enlightened from the Word, and who are blinded; namely, that those are enlightened who are in heavenly loves, for heavenly loves receive and like sponges imbibe the truths of heaven; and these are conjoined together of themselves, like soul and body.  But on the other hand those are blinded who are in worldly loves, because these loves receive and like sponges imbibe falsities; with which also they are conjoined of themselves. For good and truth agree together, and so on the other hand do evil and falsity; and therefore the conjunction of evil and falsity is called the infernal marriage, which is hell itself; and the conjunction of good and truth is called the heavenly marriage, which is heaven itself.

[3] That the Word is the source of enlightenment and instruction, is because in its first origin it is truth Divine itself that proceeds from the Lord, and in its descent into the world is accommodated to all the heavens.  Hence it is that when a man who has heavenly love reads the Word, he is through it conjoined with heaven, and through heaven with the Lord, whereby he has enlightenment and instruction.  It is otherwise when a man who has worldly love reads the Word. With him there is no conjunction of heaven; and therefore he has no enlightenment and instruction. That through the Word there is a union of heaven and the world, thus of the Lord with the human race, (n. 9212, 9216, 9357).

AC 9383. All the words of Jehovah and all the judgments.  That this signifies those things in the Word that belong to life in the spiritual and in the natural state, is evident from the signification of ”the words of Jehovah,“ as being those things in the Word that belong to life in the spiritual state; and from the signification of ”the judgments,“ as being those things in the Word that belong to life in the natural state.  It is said ”in the spiritual state,“ and ”in the natural state,“ because with every man there are in general two states; one peculiar and proper to the internal man, which is called the spiritual state; and the other peculiar and proper to the external man, which is called the natural state.  The reason why the state of the internal man is called spiritual, is that it is affected by the truths which are of the light of heaven, and by the good which is of the heat of this light, which heat is love.  This light is called spiritual light because it illumines the understanding; and this heat is called spiritual heat, which is love and enkindles the will.  Hence it is that the state of the internal man is called a spiritual state.  But the reason why the state of the external man is called a natural state, is that it is affected by the truths which are of the light of the world, and by the good which is of the heat of this light; which heat also is love, but the love of such things as are in the world; for all the heat of life is love.  Hence it is that the state of the external man is called natural. Those things which are of life in the natural state are meant by ”judgments;“ but those which are of life in the spiritual state are meant by ”the words of Jehovah.“

[2] That both are from the Word is because in the Word are all things that are of life, for they have in them life itself; because in the Word is the Divine truth which has proceeded and still proceeds from the Lord, who is life itself.  It is from this that all things in the Word are matters of life; and also that all things therein have relation to the life; as can be seen from the two commandments on which all things of the Word are based, of which we read in Matthew:--

Jesus said, Thou shalt love the Lord thy God from all thy heart, and in all thy soul, and in all thy mind.  This is the first and great commandment.  The second is like unto it, Thou shalt love thy neighbor as thyself. On these two commandments hang the law and the prophets (Matt. 22:37-40; Mark 12:29-31);

”to love God and the neighbor“ is of the life, because everything of life is of love, insomuch that without love there is no life; and such as the love is, such is the life.  ”The law and the prophets“ denote the whole Word.

AC 9384. And all the people answered with one voice.  That this signifies reception with the understanding by those who are truly of the church, is evident from the signification of ”answering with one voice,“ as being reception with the understanding, for ”to answer“ denotes reception (n. 2941, 2957); and the ”voice“ denotes the confession which comes forth from the understanding, because the things of the mouth, and from this of the speech or voice, correspond to the intellectual part, from which part also the voice or speech proceeds.  But the affection itself of the speech, which is from the end that is intended, that is, from the love that vivifies, proceeds from the will part.  And from the signification of the sons of Israel, who here are ”the people,“ as being the church (n. 9340), thus those who are truly of the church.  From this it is evident that by ”the people answered with one voice“ is signified reception with the understanding by those who are truly of the church.

AC 9385. And they said, All the words that Jehovah hath spoke we will do.  That this signifies reception then in the heart, is evident from the signification of ”the words that Jehovah hath spoken,“ as being truths from the Word that belong to the life (n. 9383); and from the signification of ”doing,“ as being reception by the will part (n. 9282), thus reception in the heart, for ”the heart“ in the Word denotes the will, (n. 7542, 8910, 9050, 9113, 9300).  The reason why by these words is signified reception in the will, and by the words which immediately precede, reception in the understanding, is that in each and all things of the Word there is a marriage of truth and good (n. 9263), thus the heavenly marriage, which is heaven, and in the supreme sense is the Lord Himself.  Truth bears relation to the understanding, and good to the will.

AC 9386. And Moses wrote all the words of Jehovah.  That this signifies an impressing thereafter on the life, is evident from the signification of ”writing,“ as being to impress on the life; from the representation of Moses, as being the Lord in respect to the Word (n. 9372, 9382); and from the signification of ”all the words of Jehovah,“ as being truths from the Word (n. 9383). From this it is evident that by ”Moses wrote all the words of Jehovah,“ are signified truths Divine impressed on the life by the Lord.  Truths are said to be impressed on the life, when they become of the will and from this of the act.  So long as they stay merely in the memory, and so long as they are looked at only intellectually, they have not been impressed on the life; but as soon as they are received in the will, they become of the life, because the very being of man‘s life is to will, and from this to act; and before this they have not been appropriated to the man.

[2] That ”to write“ denotes to impress on the life, is because the purpose of writings is remembrance to all posterity.  So is it with the things impressed on a man’s life.  Man has as it were two books, in which have been written all his thoughts and acts.  These books are his two memories, the exterior and the interior. The things written on his interior memory remain to all eternity, and are never blotted out, and are chiefly those which have become of the will, that is, of the love; for the things of the love are of the will.  It is this memory which is meant by every man‘s book of life (n. 2474).

AC 9387. And he rose up early in the morning.  That this signifies joy from the Lord, is evident from the signification of ”rising up,“ as denoting elevation toward higher things (n. 2401, 2785, 2912, 2927, 3171, 4103); and from the signification of ”morning,“ and ”early,“ as being the Lord, and the things which are from Him, such as peace, innocence, love, and joy (n. 2405, 2780, 7681, 8426, 8812).  The reason why ”morning,’ and “early” have this signification, is that the seasons of the year, which are spring, summer, autumn, and winter, and also the times of the day, which are morning, noon, evening, and night, correspond to so many states in heaven. Thus the morning corresponds to the coming and presence of the Lord, which exists when an angel is in a state of peace, innocence, and heavenly love, and thereby in joy. Concerning these correspondences (n. 5672, 5962, 6110, 8426, 9213).

AC 9388. And he built an altar under the mountain.  That this signifies a representative of the Divine Human of the Lord in respect to the Divine good from Him, is evident from the signification of “an altar,” as being a representative of the Divine Human of the Lord (n. 921, 2777, 2811, 4489), and from this the main representative of the worship of the Lord (n. 4541, 8935, 8940); and from the signification of “the mountain,” as being the good of love (n. 4210, 6435, 8327, 8658, 8758), here the Divine good of love proceeding from the Lord, because it was Mount Sinai, where the Lord then was. That “Mount Sinai” denotes the Divine good united to the Divine truth from the Lord, (n. 8805).

AC 9389. And twelve pillars for the twelve tribes of Israel. That this signifies a representative of the Divine Human of the Lord in respect to the truth Divine which is from Him, in its whole complex, is evident from the signification of “a pillar,” as being a representative of the Divine Human of the Lord in respect to truth. That this is signified by “a pillar” is because by “an altar” is signified a representative of the Divine Human of the Lord in respect to good, and in the representative sense “a pillar” denotes the holiness of the truth which is from the Lord (n. 4580, 4582); and from the signification of “twelve,” and of the “twelve tribes,” as being all truths and goods in the complex (n. 577, 2089, 3858, 3913, 3926, 3939, 4060, 6335, 6337, 6397, 6640, 7973), thus all that are from the Lord. That the Divine Human of the Lord is signified by “an altar,” and by “pillars,” is because in the supreme sense all the representatives of the church that are treated of in the Word, have regard to the Lord Himself. Wherefore also in its inmost and supreme sense the Word treats of the Lord alone, and especially of the glorification of His Human. From this comes all the holiness of the Word. But this supreme sense is especially presented in the inmost or third heaven, where are those who are in love to the Lord, and from this in wisdom above all others.

AC 9390. And he sent youths of the sons of Israel.  That this signifies the things of innocence and charity, is evident from the signification of “youths of the sons of Israel,” as being the things of innocence and charity with those who are of the church; for by “sucklings,” “little children,” and “youths,” are signified those who are in innocence and charity, or abstractedly from persons, the things of innocence and charity (n. 430, 5236); and by “the sons of Israel” are signified those who are of the church, or abstractedly from persons, the things of the church (n. 9340).

AC 9391. And they offered burnt-offerings, and sacrificed peace sacrifices of bullocks to Jehovah.  That hereby is signified a representative of the worship of the Lord from good and from the truth which is from good, is evident from the representation of burnt-offerings and sacrifices, as being worship of the Lord in general (n. 922, 6905, 8936), specifically by burnt-offerings the worship of the Lord from the good of love, and by sacrifices the worship of the Lord from the truth of faith which is from good (n. 8680); and from the signification of “bullocks,” as being the good of innocence and of charity in the external or natural man. That beasts that were sacrificed signified the quality of the good and truth from which was the worship, (n. 922, 1823, 2180, 3519). That gentle and useful beasts signify the celestial things of the good of love, and the spiritual things of the truth of faith, and that on this account they were employed in the sacrifices, (n. 9280). That “a bullock” signifies the good of innocence and of charity in the external or natural man, is because animals of the herd signified affections of good and truth in the external or natural man, and those of the flock, affections of good and truth in the internal or spiritual man (n. 2566, 5913, 6048, 8937, 9135). The animals of the flock were lambs, she-goats, sheep, rams, he-goats; and those of the herd were oxen, bullocks, and calves. “Lambs” and “sheep” signified the good of innocence and of charity in the internal or spiritual man; consequently “calves” and “bullocks,” being of a more tender age than oxen, signified the like in the external or natural man.

[2] That “bullocks” and “calves” signify this good, is evident from the passages in the Word where they are mentioned; as in Ezekiel:--

The feet of the four living creatures, a straight foot; and the sole of their feet as the sole of a calf‘s foot; and they glittered like the appearance of burnished brass (Ezek. 1:7);

speaking of the cherubs, which are described by the four living creatures. That the “cherubs” denote the guard or providence of the Lord to prevent any approach to Himself except through good, (n. 9277). External or natural good was represented by the straight foot, and by the sole of the foot being like the sole of a calf’s foot; for the “feet” signify the things of the natural man; the “straight foot” those which are of good, and the “sole of the feet” those which are ultimate, in the natural man. That the “feet” have this signification, (n. 2162, 3147, 3761, 3986, 4280, 4938-4952, 5327, 5328); also that the “heels,” “soles,” and “hoofs” denote the ultimate things in the natural man, (n. 4938, 7729). The reason why the soles of the feet glittered like the appearance of burnished brass, was that “brass” signifies natural good (n. 425, 1551), and “brass glittering as though burnished,” signifies good resplendent from the light of heaven, which is truth Divine proceeding from the Lord. From what has been said it is evident that by “a calf” is signified the good of the external or natural man.

[3] In like manner in John:--

Round about the throne were four animals full of eyes before and behind. And the first animal was like a lion, and the second animal like a calf, and the third animal had a face like a man, and the fourth animal was like a flying eagle (Rev. 4:6, 7);

here also by the “four animals” which are cherubs, is signified the guard and providence of the Lord to prevent His being approached except through the good of love; the guard itself is effected by means of truth and its derivative good, and by means of good and its derivative truth. Truth and its derivative good, in the external form, are signified by the “lion” and the “calf;” and good and its derivative truth, in the internal form, are signified by the “face of a man” and by the “flying eagle.” That “a lion” denotes truth from good in its power, (n. 6367), consequently the “ calf” denotes the good itself thence derived.

[4] In Hosea:--

Return ye unto Jehovah; say unto Him, Take away all iniquity, and accept good, and we will repay the bullocks of our lips (Hosea 14:2);

no one can know what is meant by “repaying the bullocks of the lips” unless he knows what is signified by “bullocks” and by “lips.” That it denotes confession and thanksgiving from a good heart, is evident; for it is said, “return ye unto Jehovah, say unto Him accept good,” and then, “we will repay the bullocks of our lips,” denoting to confess Jehovah from the goods of doctrine, and to give thanks to Him; for the “lips” denote the things of doctrine (n. 1286, 1288).

[5] In Amos:--

Ye draw the dwelling of violence; they lie upon beds of ivory, and eat the lambs out of the flock, and the calves out of the midst of the stall (Amos 6:3, 4);

here are described those who are in abundance of the knowledges of good and truth, and yet live an evil life; “eating the lambs out of the flock” denotes to learn and appropriate to one‘s self the goods of innocence that belong to the internal or spiritual man; “eating the calves out of the midst of the stall” denotes to learn and appropriate to one’s self the goods of innocence that belong to the external or natural man. That “eating” denotes to appropriate (n. 3168, 3513, 3596, 3832, 4745); and that “lambs” denote the goods of innocence, (n. 3519, 3994, 7840). And as “lambs” denote the interior goods of innocence, it follows that “calves out of the midst of the stall” denote the exterior goods of innocence; for in the Word, especially in the prophetic Word, it is usual to treat of truth wherever good is treated of, on account of the heavenly marriage (n. 9263, 9314); and also to speak of external things where internal things are spoken of.  Moreover the “stall” (used for fattening) and “fat” signify the good of interior love (n. 5943).

[6] In like manner in these passages:--

Unto you that fear My name shall the sun of righteousness arise with healing in his wings; that ye may go forth, and grow like calves of the stall (Mal. 4:2).

The father said of the prodigal son who had returned repentant in heart, Bring forth the chief robe, and put it on him; and put a ring on his hand, and shoes on his feet; and bring the fatted calf, and kill it; and let us eat, and be glad (Luke 15:22, 23);

one who apprehends only the sense of the letter, will believe that nothing deeper is hidden here; when yet each particular infolds heavenly things; as that they should put on him the chief robe; that they should put a ring on his hand, and shoes on his feet; and should bring the fatted calf, and kill it, so that they might eat and be glad. By the “prodigal son” are meant those who have been prodigal of heavenly riches, which are the knowledges of good and truth; by his “return to his father,” and his confession that he was “not worthy to be called his son,” is signified repentance of heart and humiliation; by the “chief robe” which was to be put upon him are signified general truths (n. 4545, 5248, 5319, 5954, 6914, 6917, 9093, 9212, 9216); and by the “fatted calf” general goods corresponding to these truths.  The like is signified by “calves” and “bullocks” in other passages (Isa. 11:6; Ezek. 39:18; Ps. 29:6; 69:31), also in the burnt-offerings and sacrifices (Exod. 29:11-14; Lev. 4:3-12 and 13-21; 8:14-17; 9:2; 16:3; 23:18; Num. 8:8-12; 15:24-26; 28:19, 20; Judges 6:25-28; 1 Sam. 1:25; 16:2; 1 Kings 18:23-26, 33).

[7] The reason why the sons of Israel made for themselves a golden calf, and worshiped it instead of Jehovah (Exod. 32), was that the Egyptian idolatry remained in their hearts, although they confessed Jehovah with their mouths.  Chief among the idols of Egypt were heifers and bull-calves of gold, for the reason that a female calf signified memory-truth, which is the truth of the natural man; and a bull-calf the good of this truth, which is the good of the natural man; and also because gold signified good. This good and this truth were effigied there by male and female calves of gold. But when the representatives of heavenly things there had been turned into idolatries, and at last into magic, then in Egypt, as in other places, the very effigies which had been representative became idols, and began to be worshiped. Hence came the idolatries of the ancients, and the magical arts of Egypt.

[8] For the Ancient Church, which succeeded the Most Ancient Church, was a representative church, all the worship of which consisted in rites, statutes, judgments, and commandments that represented Divine and heavenly thing, which are the interior things of the church After the flood this Ancient Church was spread through much of the Asiatic world, and was also in Egypt. But in Egypt the memory-knowledges of this church were cultivated, where by the Egyptians excelled all others in the knowledge of correspondences and representations, as can be seen from the hieroglyphics, and from the magical arts and idols there; and also from the various things related about Egypt in the Word. Hence it is that by “Egypt” in the Word is signified memory-knowledge in general, both as to truth and as to good; also the natural, for memory-knowledge belongs to the natural man. The same was signified also by a female and a male calf.

[9] That the Ancient Church, which was a representative church, was spread through many kingdoms, and was also in Egypt, (n. 1238, 2385, 7097); that the memory-knowledges of the church were especially cultivated in Egypt, and that therefore by “Egypt” in the Word is signified memory-knowledge in both senses, (n. 1164, 1165, 1186, 1462, 4749, 4964, 4966, 5700, 5702, 6004, 6015, 6125, 6651, 6679, 6683, 6692, 6693, 6750, 7779, 7926); and as memory-truth and its good are the truth and good of the natural man, therefore by “Egypt” in the Word is also signified the natural, (n. 4967, 5079, 5080, 5095, 5160, 5276, 5278, 5280, 5288, 5301, 6004, 6015, 6147, 6252).

[10] From all this it is now evident that female and male calves were among the chief idols of Egypt, for the reason that female and male calves signified memory-truth and its good, which belong to the natural man, in like manner as does Egypt itself; so that “Egypt” and “a calf” had the same signification, wherefore it is said of Egypt in Jeremiah:--

Egypt is a very beautiful she-calf; destruction is come out of the north. Also her hired men in the midst of her are like he-calves of the stall (Jer. 46:20, 21);

a “she-calf” denotes the memory-truth of the natural man; the “hired men” who are “he-calves” denote those who do what is good for the sake of profit (n. 8002); thus “he-calves” denote such good as in itself is not good, but is the delight of the natural man separate from the spiritual. This is the delight in which were the sons of Jacob, being in itself idolatrous; and therefore they were permitted to make this known and testify it by the adoration of a calf (Exod. 32).

[11] This is also described in David:--

They made a calf in Horeb, and bowed themselves to a molten image; and they changed their glory into the effigy of an ox that eateth the herb (Ps. 106:19, 20);

by “making a calf in Horeb and bowing themselves to a molten image” is signified idolatrous worship, which is that of rites, statutes, judgments, and commandments, in the external form only; and not at the same time in the internal. That that nation was in external things without anything internal, (n. 9320, 9373, 9377, 9380, 9382); and that therefore they were idolatrous in their hearts, (n. 3732, 4208, 4281, 4825, 5998, 7401, 8301, 8871, 8882). By their “changing their glory into the effigy of an ox that eateth the herb” is signified that they estranged themselves from the internal things of the Word and of the church, and worshiped what is external, which is mere memory-knowledge devoid of life; for “glory” denotes what is internal of the Word and of the church (n. 2135a, 5922, 8267, 8427); “the effigy of an ox” denotes a semblance of good in the external form, for “an effigy” denotes a semblance, thus that which is devoid of life; and “an ox” denotes good in the natural, thus good in the external form (n. 2566, 2781, 9134); “to eat the herb” denotes to appropriate this to one‘s self as a mere matter of memory; for “to eat” denotes to appropriate (n. 3168, 3513, 3596, 4745); and “the herb” denotes memory-knowledge (n. 7571).

[12] As  such things were signified by the “golden calf,” that was worshiped by the sons of Israel instead of Jehovah, therefore Moses proceeded with it in the following manner:--

Your sin, the calf which ye made, I took, and burnt it with fire, and crushed it, grinding it well, until it was as fine as dust; and I cast the dust thereof into the brook that came down from the mountain (Deut. 9:21);

no one knows why the golden calf was so dealt with, unless he knows what is signified by being “ burned with fire,” “crushed,” “ground,” and “made as fine as dust;” and what by “the brook that came down from the mountain,” into which the dust was cast.  There is here described the state of those who worship external things without anything internal; namely, that they are in the evils of the loves of self and of the world, and in the falsities thence derived, in respect to what is from the Divine, thus in respect to the Word.  For the “fire” by which the calf was burned denotes the evil of the love of self and of the world (n. 1297, 1861, 2446, 5071, 5215, 6314, 6832, 7324, 7575); the “dust” into which it was crushed, denotes the consequent falsity confirmed from the sense of the letter of the Word; and the “brook from Mount Sinai” denotes truth Divine, thus the Word in the letter, for this comes down from it.  For those who are in external things without anything internal explain the Word in favor of their own loves, and see therein earthly things, and nothing of heavenly things, like the Israelites and Jews of old, and also of this day.

[13] Similar things were also represented by the calves of Jeroboam in Bethel and in Dan (1 Kings 12:26-33; 2 Kings 17:16), of which we read in Hosea:--

They have made a king, but not by Me; they have made princes, and I knew it not; their silver and their gold have they made into idols, that they may be cut off.  Thy calf, O Samaria, hath deserted, for this also is from Israel, the workman made it, and it is no God, for the calf of Samaria shall be broken in pieces (Hosea 8:4-6);

the subject here treated of is the perverted understanding and distorted unfolding of the Word by those who are in external things without anything internal; for they remain in the sense of the letter of the Word, which they wrest so as to favor their own loves and the principles taken from them.

[14] “Making a king, but not by Me; and making princes, and I knew it not” denotes to hatch truth and primary truths from their own light, and not from the Divine, for in the internal sense “a king” denotes truth (n. 1672, 2015, 2069, 3009, 4581, 4966, 5044, 5068, 6148); and “princes” denote primary truths (n. 1482, 2089, 5044); “making their silver and their gold into idols” denotes to pervert the memory-knowledges of truth and good from the literal sense of the Word, in favor of their own cupidities, and still to worship them as holy, although, being from their own intelligence, they are devoid of life; for “silver” denotes the truth, and “gold” the good, that are from the Divine, thus that belong to the Word (n. 1551, 2954, 5658, 6914, 6917, 8932); and “idols” denote doctrinal things from man’s own intelligence which are worshiped as holy, and yet have no life in them (n. 8941) from which it is evident that by a “king” and “princes,” and also by “silver” and “gold,” are signified falsities from evil; for those things which are from man‘s own are from evil, and consequently are falsities, although outwardly they appear like truths, because taken from the literal sense of the Word. From this it is evident what is signified by the “calf of Samaria which the workman made,” namely, good in the natural man and not at the same time in the spiritual man; thus that which is not good, because applied to evil.  “The workman made it, and it is no God,” denotes that it is from man’s own, and not from the Divine; to be “broken in pieces” denotes to be dispersed.

[15] Similar things are meant by “calves” in Hosea:--

They sin more and more, and make them a molten image of their silver, even idols in their own intelligence, wholly the work of the craftsmen; talking to them, sacrificing men, kissing calves (Hosea 13:2).

From all this it is now evident what is signified by a “calf,” and a “bullock,” in the following passages:--

The unicorns shall come down with them, and the bullocks with strong ones, and their land shall be drunken with blood, and their dust shall be made fat with fatness (Isa. 34:7).

The defenced city is solitary, the habitation is abandoned and forsaken like a wilderness; there shall the calf feed, and there shall he lie down, and consume the branches thereof; the harvest thereof shall wither (Isa. 27:10).

From the cry of Heshbon even unto Elealeh, even unto Jahaz, have they uttered their voice, from Zoar even unto Horonaim, a she-calf of three years old; for the waters of Nimrim also shall become desolations (Jer. 48:34).

My heart crieth out for Moab; her fugitives are even unto Zoar, a she-calf of three years old; for in the ascent of Luhith with weeping he shall go up (Isa. 15:5).

Ephraim is a she-calf that is taught, that loveth to thresh (Hos. 10:11).

Rebuke the wild beast of the reed, the congregation of the strong ones, among the calves of the peoples, trampling under foot the fragments of silver; He hath scattered the peoples, they desire wars (Ps. 68:30);

[16] the subject here treated of is the arrogance of those who wish to enter from memory-knowledges into the mysteries of faith, and who are not willing to acknowledge anything but that which they themselves hatch therefrom.  As they do not see anything from the light of heaven which is from the Lord, but only from the light of nature which is from man‘s own, they seize on shadows instead of light, on fallacies instead of realities, and in general on falsity instead of truth.  As they think insanely, because from the lowest things, they are called “the wild beast of the reed;” and as they reason with vehemence, they are called “the congregation of the strong ones;” and as they disperse the truths that are still remaining and scattered among the goods of those who are in the truths of the church, it is said of them that “they trample under foot the fragments of silver among the calves of the peoples,” and further that “they scatter the peoples,” that is, the church itself with its truths; the lust of attacking and destroying these truths is meant by “desiring wars.” From all this it is again evident that “calves” denote goods.

[17] In (Zechariah 12:4) it is said, “I will smite every horse of the peoples with blindness;” and by the “horse of the peoples” are signified the intellectual things of truth with those who are of the church, because a “horse” denotes the understanding of truth (n. 2761). But it is here said, “trampling under foot the fragments of silver, and ”scattering the peoples among the calves of the peoples;“ and by ”trampling under foot“ and ”scattering“ is signified to cast down and disperse (n. 258). By ”silver“ is signified truth, (n. 1551, 2954, 5658, 6112, 6914, 6917, 7999, 8932); and by ”peoples“ those of the church who are in truths, (n. 2928, 7207), therefore the truths of the church, (n. 1259, 1260, 3295, 3581). Thus by ”the calves of the peoples“ are signified the goods of the will with those who are of the church.

[18] Moreover, that ”calves“ signify goods, is evident in Jeremiah:--

I will give the men that have transgressed My covenant, who have not established the words of the covenant which they have made before Me, of the calf which they cut in twain, that they might pass between the parts thereof; the princes of Judah, and the princes of Jerusalem, the royal ministers and the priests, and all the people of the land, who have passed between the parts of the calf; I will even give them into the hand of their enemies, that their carcass may be for food to the bird of the heavens, and to the beast of the earth (Jer. 34:18-20);

no one can know what is meant by ”the covenant of the calf,“ and what by ”passing between the parts thereof,“ unless knows what is signified by a ”covenant,“ by a ”calf,“ by its being ”divided into two parts;“ also what is signified by ”the princes of Judah and of Jerusalem,“ by ”the eunuchs,“ ” the priests,“ and ”the people of the land.“ It is evident that some heavenly secret is infolded.  Nevertheless this secret can appear to the understanding when it is known that a ”covenant“ denotes conjunction, a ”calf“ good, a ”calf cut in twain“ good proceeding from the Lord on the one side, and good received by man on the other; and that ”the princes of Judah and of Jerusalem, with the royal ministers and the priests, and the peoples of the land,“ denote the truths and goods of the church from the Word; and that ”to pass between the parts“ denotes to conjoin. From all these things, when they are known, it is evident that the internal sense of these words is, that there was no conjunction of the good proceeding from the Lord with the good received by man through the Word, consequently through the truths and goods of the church with that nation; but that there was disjunction, for the reason that they were in external things without anything internal.

[19] The like was involved in the covenant of the calf with Abram, of which we read in the book of Genesis:--

Jehovah said unto Abram, Take thee a she-calf of three years, and a she-goat of three years, and a ram of three years, and a turtle-dove, and a young pigeon. And he took him all these and divided them in the midst, and laid each part of it over against the other; and the birds he did not divide. And the fowls came down upon the bodies, and Abram drove them away. And it was when the sun was setting, that a deep sleep fell upon Abram, and behold a terror of great darkness falling upon him. And in that day Jehovah made a covenant with Abram (Gen. 15:9-12, 18);

”a terror of great darkness falling upon Abram“ signified the state of the Jewish nation, in that they were in the greatest darkness in respect to the truths and goods of the church from the Word, because they were in external things without anything internal, and consequently were in idolatrous worship. For one who is in external things without anything internal is in idolatrous worship, because when he is in worship, his heart and soul are not in heaven, but in the world; and he does not worship the holy things of the Word from heavenly love, but from earthly love. This state of that nation is what is described in the prophet by ”the covenant of a calf which they had cut into two parts,“ and ”between which they passed.“

AC 9392. Verses 6-8.  And Moses took half of the blood, and put it into basins; and half of the blood he sprinkled on the altar.  And he took the book of the covenant, and read it in the ears of the people; and they said, All that Jehovah hath spoken we will do and hear. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant that Jehovah hath made with you upon all these words.  ”And Moses took half of the blood,“ signifies Divine truth that has been made of the life and of worship ”and put it into basins,“ signifies with man in the things of his memory; ”and half of the blood he sprinkled on the altar,“ signifies Divine truth from the Divine Human of the Lord; ”and he took the book of the covenant,“ signifies the Word in the letter with which the Word in heaven has been conjoined; ”and read it in the ears of the people,“ signifies for hearkening and obedience; ”and they said, All things that Jehovah hath spoken we will do and hear,“ signifies the reception of the truth that proceeds from the Divine Human of the Lord, and obedience from the heart and soul; ”and Moses took the blood, and sprinkled it on the people,“ signifies adaptation to the reception of man; ”and said, Behold the blood of the covenant,“ signifies thereby the conjunction of the Lord in respect to the Divine Human with heaven and with earth; ”that Jehovah hath made with you upon all these words,“ signifies that there is conjunction with the Lord through each and all things of the Word.

AC 9393. And Moses took half of the blood.  That this signifies Divine truth that has been made of the life and of worship, is evident from the signification of ”blood,“ as being the Divine truth that proceeds from the Lord (n. 4735, 6978, 7317, 7326, 7850, 9127).  That the Divine truth which has been made of the life and of worship is signified, is because it was the blood that Moses sprinkled on the people (verse 8), by which ”blood“ is signified Divine truth received by man, thus which has been made of the life and of worship.  For that truth is said to be received by man which has been made of the life and thus of worship; and it has become of the life and of worship when the man is affected by it, that is, loves it, or what is the same thing, wills it, and from willing does it from love and affection. Until this is the case, truth is indeed with man in his memory, and is sometimes called forth thence to the internal sight or understanding, from which it again falls back into the memory. But so long as truth Divine has not entered more interiorly, it is indeed with man, but still it is not implanted in the life and will; for the life of man is his will.  And therefore when truth is called forth from the memory into the understanding, and from the understanding enters the will, and from the will goes forth into act, then the truth becomes of the man’s life, and is called good.  From all this it is evident what is meant by Divine truth being made of the life.  It is the same with the truth that is made of the worship.  Worship from truth that cleaves to the mere memory, and from this appears in the understanding, is not worship.  But worship from truth that goes forth from the will, thus from affection and love, is worship.  This worship is called in the Word worship ”from the heart,“ but the former is worship ”of the mouth“ only.

[2] It has indeed already been shown, in passages cited above, that ”blood“ denotes the Divine truth that proceeds from the Lord.  But as many of the church at this day have no other conception of the blood in the Holy Supper than of the blood of the Lord shed on the cross; and in a more general sense, the passion itself of the cross; it may here be shown in a few words that it is not blood which is there meant, but the Divine truth that proceeds from the Lord.  The reason why this is unknown within the church, is that at the present day nothing whatever is known about correspondences, consequently nothing about the internal sense of the Word, which is the sense in which the angels are when the Word is read by man.

[3] That ”blood“ does not denote blood, but truth Divine, can be seen from many passages in the Word, and plainly from this in Ezekiel:--

Say to the bird of every wing, and to every wild animal of the field, Be ye assembled, and come; assemble yourselves from around upon My sacrifice that I do sacrifice for you, that ye may eat flesh and drink blood. Ye shall eat the flesh of the strong ones, and drink the blood of the princes of the earth.  Ye shall eat fat to satiety, and drink blood unto drunkenness, of My sacrifice that I will sacrifice for you.  Ye shall be sated upon My table with horse and chariot, and with every man of war. Thus do I set My glory among the nations (Ezekiel 39:17-21);

that by ”blood“ is not here meant blood, is very evident, for it is said that they ”shall drink the blood of the princes of the earth, and the blood of the sacrifice, even unto drunkenness,“ when yet to drink blood, and especially the blood of princes, is an abominable thing, and was forbidden the sons of Israel under the penalty of death (Lev. 3:17; 7:26; 17:4, 9, 10, 14; Deut. 12:17-26; 15:23).  It is also said that they ”shall be sated with horse, chariot, and every man of war.“ He therefore who does not know that ”blood“ signifies Divine truth; ”princes,“ primary truths; a ”sacrifice,“ the things of worship; a ”horse,“ the understanding of truth; a ”chariot,“ doctrine; and a ”man of war,“ truth fighting against falsity; must be amazed at the details of this passage.

[4] In like manner at the Lord‘s words in John:--

Jesus said, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink His blood, ye will have no life in you. He that eateth My flesh, and drinketh My blood, hath eternal life; and I will raise him up at the last day. My flesh is meat indeed, and My blood is drink indeed. He that eateth My flesh, and drinketh My blood, abideth in Me, and I in him (John 6:53-56).

But see what has been already said about these words in (n. 4735, 6978, 7317, 7326, 7850, 9127).  That flesh corresponds to good, in like manner bread; and that blood corresponds to truth, in like manner wine; has very often been told me from heaven; as also that the angels perceive the Word no otherwise than according to correspondences; and that in this way man has conjunction with heaven through the Word, and through heaven with the Lord.

[5] In like manner I have been told that the Holy supper was instituted by the Lord in order that by it there might be a conjunction of all things of heaven, that is, of all things of the Lord, with the man of the church; because in this supper the flesh and the bread denote the Divine good of the Lord’s Divine love toward the whole human race, and man‘s reciprocal love to the Lord; and the blood and the wine denote the Divine truth proceeding from the Divine good of the Lord’s Divine love, and this received in turn by man; and in heaven to eat and drink these things denotes appropriation and conjunction.  But see what has been already shown on this subject in (n. 2165, 2177, 3464, 4211, 4217, 4581, 4735, 5915, 6789, 7850, 9323)

AC 9394. And put it into basins.  That this signifies with man in the things of his memory, is evident from the signification of ”basins,“ as being the things of the memory. The reason why ”basins“ denote the things of the memory, is that vessels in general signify memory-knowledges (n. 1469, 1496, 3068, 3079); and these are nothing else than things of the memory.  Therefore ”basins“ here denote such things of the memory as contain the truths Divine which in general are signified by ”blood.“ What memory-knowledges are relatively to the truths and goods of life with man, shall be briefly told. All things learned and stored up in the memory, and that can be called forth from it to the intellectual sight, are called memory-knowledges, and in themselves are the things that constitute the understanding of the natural or external man. Being knowledges, these memory-knowledges are of service to the sight of the internal or rational man as a kind of mirror in which to see such things as are of service to itself. For these fall under the view of the internal man just as fields full of grass, flowers, various kinds of crops, and of trees; or as gardens adorned with various useful and delightful objects, fall under the view of the external man in the material world. Yet the internal sight, which is the understanding, sees nothing else in the fields or gardens of the things of its memory than such as agree with the loves in which the man is, and also favor the principles he loves.

[2] Wherefore they who are in the loves of self and of the world see only such things as favor these loves, and they call them truths, and by means of fallacies and appearances they also make them appear like truths; and afterward they see such things as agree with the principles they have adopted, which they love because they are from themselves. From this it is plain that the knowledges which are things of memory, are of service to those who are in the aforesaid loves as means of confirming falsities against truths, and evils against goods, and thus of destroying the truths and goods of the church. Hence it is that the learned who are of this character are more insane than the simple, and when by themselves deny the Divine, Providence, heaven, hell, the life after death, and the truths of faith.  This is well seen from the learned of the European world at this day in the other life, where a vast number of them are atheists at heart; for in the other life hearts speak, and not lips.  From all this it is now evident of what use knowledges are to those who think from the delights of the loves of self and of the world.

[3] But it is very different with those who think from the delights of heavenly loves, which are love to the Lord and love toward the neighbor.  As the thought of these persons is led by the Lord through heaven, they see and choose nothing else in the fields and gardens of the things of their memory than those which agree with the delights of their loves and with the doctrinal things of their church, and which they love.  To them the things of the memory are like heavenly paradises, and in the Word they are also represented and signified by paradises (n. 3220).

[4] Be it known further that when memory-knowledges--that is, the things of the memory--become of the man‘s life, they vanish from the exterior memory, just as the gestures, actions, speech, reflections, intentions, and in general the thoughts and affections of man are wont to do, when by continual use or habit they become as it were spontaneous and natural; but no other things become of man’s life than those which enter into the delights of his loves and form them; thus those which enter into his will. On this subject see what has been said and shown above, (n. 8853-8858); and also concerning the exterior memory which is of man‘s body, and the interior memory which is of his spirit, (n. 2469-2494).

[5] That memory-knowledges are vessels, and in the Word are signified by vessels of every kind, as by ”basins,“ ”cups,“ ”waterpots,“ and the like, is because every memory-knowledge is a general thing that contains in it particular and singular things that agree with the general; and such generals are disposed into series, and as it were into bundles; and these bundles and series are in turn so arranged in order as to bear relation to the heavenly form; and thus everything is set in order from things the most singular to those the most general. An idea of such series can be formed from the series and bundles of muscular fibers in the human body, every bundle therein consisting of many motor fibers, and every motor fiber of blood-vessels and sinewy fibers; every muscular bundle also, which in a general term is called a muscle, is encompassed by its coat or sheath, whereby it is kept distinct from other muscles; and the same is the case with the interior little bundles or fascicles which are called motor fibers.  Nevertheless all the muscles, and the motor fibers contained in them, in the whole body, have been so set in order as to concur in every action according to the pleasure of the will, and this in a manner incomprehensible.  So it is with the knowledges of the memory, which also are in like manner excited by the delight of the man’s love, which is of his will, yet by means of his intellectual part.  That which has been made of the man‘s life--which is that which has been made of his will or love--excites them; for the interior man has them constantly in view, and is delighted with them in so far as they agree with his loves; and those things which enter fully into the loves, and become spontaneous, and as it were natural, vanish out of the external memory; but remain inscribed on the internal memory, from which they are never erased.  In this manner memory-knowledges become of the life.

[6] From this it is also evident that memory-knowledges are as it were the vessels of the interior life of man, and that this is the reason why memory-knowledges are signified by vessels of various kinds, and here by ”basins.“  Similar things are signified by ”vessels“ and ”basins“ in Isaiah:--

I will fasten him as a nail in a trusty place, that he may be for a throne of glory to the house of his father, upon whom they may hang all the glory of his father’s house, of sons and grandsons, every vessel of small capacity, from the vessels of basins even to all the vessels of psalteries (Isa. 22:23, 24);

the subject here treated of in the internal and representative sense is the Divine Human of the Lord, and that through Him and from Him are all truths and goods from first to last; memory-truths from a celestial stock are meant by ”vessels of basins,“ and memory-truths from a spiritual stock by ”vessels of psalteries.“ And in Zechariah:--

In that day shall there be upon the bells of the horses, Holiness to Jehovah; and the pots in the house of Jehovah shall be like the basins before the altar (Zech. 14:20);

”the bells of the horses“ denote memory-truths from an enlightened understanding (n. 2761, 2762, 5321); and ”the basin“ before the altar” denote memory-goods.  Similar things are signified by “the basins of the altar” in (Exodus 27:3; 38:3).

AC 9395. And half of the blood he sprinkled on the altar.  That this signifies Divine truth from the Divine Human of the Lord, is evident from the signification of “blood,” as being Divine truth (n. 9393); and from the signification of “the altar,” as being a representative of the Divine Human of the Lord (n. 921, 2777, 2811, 4489); consequently the chief representative of the worship of the Lord (n. 4541, 8935, 8940). That by this half of the blood, which was sprinkled on the altar, is signified the Divine truth proceeding from the Divine Human of the Lord; and by the other half of the blood, which was sprinkled on the people (verse 8), is signified this same Divine truth received by the man of the church, is because a covenant was being entered into, and by a “covenant” is signified conjunction (n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778); and the conjunction of the Lord with the man of the church takes place when the Divine truth that proceeds from the Lord is received by man. From this it is evident why blood was employed; and why when sprinkled on the altar and on the people, it was called “the blood of the covenant” (verse 8).

AC 9396. And he took the book of the covenant.  That this signifies the Word in the letter with which the Word in heaven has been conjoined, is evident from the signification of “the book,” as being the Word in the whole complex; and from the signification of a “covenant,” as being conjunction (n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778).  By “the book of the covenant” is here meant everything the Lord spoke from Mount Sinai, for it is said just above (verse 4) “and Moses wrote all the words of Jehovah.”  Consequently by “the book of the covenant” in a narrow sense is meant the Word revealed to Moses on Mount Sinai, and in a wide sense the Word in the whole complex, because this is the Divine truth revealed by the Lord.  And as the Lord thereby conjoins Himself with the man of the church, it is “the book of the covenant,” because “covenant” denotes conjunction.

[2] But at the present day it is not known what is the conjunction of the Lord with the man of the church through the Word, because heaven is now closed.  For at the present day scarcely anyone speaks with angels and spirits, and thereby knows how they perceive the Word; when yet this was known to the ancient, and especially to the most ancient people, for it was a common thing with them to speak with spirits and angels.  The reason was that in ancient times, and especially in the most ancient times, men were interior men, for they thought in the spirit almost abstractedly from the body; whereas modern men are exterior men, and think in the body almost abstractedly from the spirit.  Hence it is that heaven has as it were gone away from man; for the communication of heaven is with the internal man when this can be abstracted from the body, but not with the external man immediately.  Consequently the nature of the conjunction of the Lord with man through the Word is not now known.

[3] Those who think from the sensuous of the body, and not from the sensuous of the spirit, must needs conceive that the sense of the Word in heaven is such as it is in the world, that is, such as it is in the letter.  If it be said that the sense of the Word in heaven is such as is the thought of the internal man, which is devoid of material ideas, that is, of worldly, bodily, and earthly ideas, this would now be a paradox; and especially if it should be said that the sense of the Word in heaven differs as much from its sense in the world (that is, in the letter), as a heavenly paradise differs from an earthly one, and as heavenly food and drink differ from earthly.  How great the difference is, appears from the fact that the heavenly paradise is intelligence and wisdom; that heavenly food is all the good of love and charity; and heavenly drink all the truth of faith from this good.  At the present day who would not marvel if he should hear that when mention is made in the Word of a “paradise,” a “garden,” a “vineyard,” in heaven there are perceived no paradise, garden, or vineyard; but instead of these such things as belong to intelligence and wisdom from the Lord; and that when mention is made of meat and drink, such as “bread,” “flesh,” “wine,” “water,” instead of these there are perceived in heaven such things as belong to the good of love and truth of faith from the Lord; and this not by unfoldings nor in a comparative manner, but in actuality from correspondences; because the heavenly things that pertain to wisdom, intelligence, the good of love, and the truth of faith, correspond in actuality to these earthly things.  And into this correspondence was the internal man created relatively to the external man; thus heaven which is in the internal man relatively to the world which is in the external man.  And such is the case in general. That in heaven the Word is understood and perceived according to correspondences, and that this sense is the internal sense, has been shown throughout in the preceding pages.

[4] He who apprehends what has just been said, can know, and in some measure perceive, that through the Word there is a conjunction of man with heaven, and through heaven with the Lord; and that without the Word there would be no conjunction. On this subject (n. 2143, 7153, 7381, 8920, 9094, 9212, 9216, 9357). From this it is now evident why Moses took the book of the covenant and read it before the people; and why he then sprinkled the blood on the people and said, “Behold the blood of the covenant.” This was done for the reason that in heaven the blood of the sacrifice denotes the Divine truth proceeding from the Lord, thus on our earth the Word (n. 9393).  As by a “covenant” is signified conjunction, and as conjunction is effected through the Divine truth that proceeds from the Lord, that is, the Word, therefore all things that belong to the Divine truth from the Lord, or to the Word, are called a “covenant,” such as the tables on which the ten commandments were written, and also the judgments, statutes, and all other things contained in the books of Moses, and in general all things contained in the Word of both Old and New Testaments.

[5] That the tables on which the ten commandments were written were called a “covenant,” is evident from the following passages:--

Jehovah wrote upon the tables the word of the covenant, the ten words (Exod. 34:28).

I went up into the mountain to receive the tables of stone, even the tables of the covenant which Jehovah made with you; Jehovah gave me the two tables of stone, even the tables of the covenant. I came down from the mountain, when the mountain was burning with fire; and the two tables of the covenant were on my two hands (Deut. 9:9, 11, 15).

Jehovah declared unto you His covenant, which He commanded you to do, even the ten words, which He wrote upon the tables of stone. Take heed unto yourselves, lest ye forget the covenant of Jehovah your God, which He made with you (Deut. 4:13, 23).

As the two tables were deposited in the ark, which was in the middle, that is, in the inmost, of the tabernacle, therefore the ark was called “the ark of the covenant” (Num. 10:33; 14:44; Deut. 10:8; 31:9, 25, 26; Josh. 3:3, 6, 8, 11, 14, 17; 4:7, 9, 18; 6:6, 8; 8:33; Judges 20:27; 1 Sam. 4:3-5; 2 Sam. 15:24; 1 Kings 3:15; 6:19; 8:1, 6; Jer. 3:16).

[6] That the books of Moses were called “the book of the covenant,” is evident from the reading of them by Hilkiah the priest in the temple, of which we read in the second book of the Kings:--

Hilkiah the high priest found the book of the law in the house of Jehovah; and they read in their ears all the words of the book of the covenant found in the house of Jehovah (2 Kings 22:7; 23:2).

[7] That the Word of the Old Testament was called a “covenant,” is evident from the following passages:--

To them that hold fast My covenant will I give in My house, and within My walls, a place and a name better than sons and daughters (Isa. 56:4, 5).

Hear ye the words of this covenant, which I commanded your fathers. Obey My voice, and do them, according to all which I command you (Jer. 11:2, 4).

All the ways of Jehovah are mercy and truth unto such as keep His covenant and His testimonies (Ps. 25:10).

The mercy of Jehovah is from eternity to eternity upon them that fear Him, and His righteousness to the sons of sons; to such as keep His covenant, and to those that remember His commandments (Ps. 103:17, 18).

They kept not the covenant of God, and refused to walk in His law (Ps. 78:10);

where the covenant of God is called “the law” of God. That by “the law” in a wide sense is meant the whole Word; in a less wide sense the historic Word; in a narrow sense the Word written by Moses; and in the narrowest sense the ten commandments of the decalogue, (n. 6752).

[8] That the Word of the New Testament also is a “covenant,” is evident in Jeremiah:--

Behold the days come that I will make a new covenant with the house of Israel, and with the house of Judah.  This is the covenant that I will make with the house of Israel after those days, I will put My law in the midst of them, and I will write it on their heart (Jer. 31:31, 33);

“the house of Israel” denotes the spiritual church; and “the house of Judah,” the celestial church.  And in David:--

I also will make him the firstborn, high among the kings of the earth, and My covenant shall stand fast with him.  My covenant will I not make vile, nor change the declaration of My lips (Ps. 89:27, 28, 34);

speaking of the Lord; “My covenant shall stand fast with him” denotes the union of the Divine Itself and the Divine Human; thus also the Word, for the Lord as to the Divine Human was the Word that was made flesh, that is, man (John 1:1-3, 14).

[9] That the Divine truth or the Word is a covenant or conjunction, is because it is the Divine from the Lord, thus the Lord Himself.  And therefore when the Word is received by man, the Lord Himself is received. From this it is evident that through the Word there is conjunction of the Lord with man; and because there is conjunction of the Lord with man, there is also conjunction of heaven with man, for heaven is called heaven from the Divine truth that proceeds from the Lord, consequently from what is Divine; and therefore those who are in heaven are said to be “in the Lord.” That the Divine conjoins Itself with those who love the Lord, and keep His Word, may be seen in (John 14:23).

[10] From all this it can be seen that by “the blood of the covenant” is meant the conjunction of the Lord through heaven with man by means of the Word.  Also in Zechariah:--

I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the war bow shall be cut off; and He shall speak peace unto the nations; His dominion shall be from sea to sea, and from the river even to the ends of the earth. As for thee also, through the blood of thy covenant, I will send forth thy bound ones out of the pit wherein is no water (Zech. 9:10, 11).

[11] He who knows nothing of the internal sense cannot conceive here anything but what is contained in the sense of the letter; namely, that the chariot shall be cut off from Ephraim, the horse from Jerusalem, and the war bow, and finally that by “the blood of the covenant” is meant the blood of the Lord, by which those who are in sins should be set free; explaining in various ways who are meant by “the bound ones in the pit wherein is no water.”  But he who is acquainted with the internal sense of the Word conceives that Divine truth is here treated of, and that after this has been laid waste, or vastated, that is, after it is no longer received in faith and heart by man, it will be restored through the truth Divine that proceeds from the Lord‘s Divine Human; and thus that those who believe and do it will be conjoined with the Lord Himself. This can be more clearly seen from the internal sense of the several words of the passage; as from the signification of a “chariot” as being the doctrine of the church (n. 2760, 5321, 5945, 8215); of “Ephraim” as being the enlightened understanding of the church (n. 5354, 6222, 6238); from the signification of a “horse” as being the understanding of the Word (n. 2760-2762, 3217, 5321, 6125, 6534, 8029, 8146, 8148); and of “Jerusalem” as being the spiritual church (n. 2117, 3654, 9166); from the signification of a “bow” as being the doctrine of truth (n. 2686, 2709); and of “war” as being a combat about truths (n. 1664, 2686, 8295).

[12] From this it is evident that by “cutting off the chariot from Ephraim, and the horse from Jerusalem, and the war bow,” is signified the vastation of truth Divine in the church in respect to all the understanding of it; and that by “the bound ones in the pit wherein was no water being sent forth through the blood of the covenant,” is signified restoration through the Divine truth that proceeds from the Divine Human of the Lord. That “blood” denotes Divine truth, and that a “covenant” denotes conjunction, has been shown above; also that “the bound ones in the pit” denote those of the spiritual church who were saved by the Lord’s coming into the world, (n. 6854). It is said “a pit wherein is no water,” because by “water” is signified truth (n. 2702, 3058, 3424, 4976, 5668, 7307, 8137, 8138, 8568, 9323).

AC 9397. And read it in the ears of the people.  That this signifies for hearkening and obedience, is evident from the signification of “reading,” as being for hearkening; for when anything is read, it is that it may be heard, perceived, and obeyed; that is, that it may be hearkened unto; and from the signification of “in the ears,” as being for obedience; for “the ears,” and “hearing,” signify obeying (n. 2542, 3869, 4551, 4652-4660, 5471, 5475, 7216, 8361, 8990, 9311).

[2] As “the ears” signify not only hearing and notice, but also obedience, therefore in the Word frequent mention is made of speaking “in the ears,” and reading “in the ears,” of people; and not of speaking and reading “before them;” as in the following passages:--

Hear thou these words that I speak in thine ears, and in the ears of all the people (Jer. 28:7).

They spake these words in the ears of the people (1 Sam. 11:4).

Let thine handmaid speak in thine ears (1 Sam. 25:24).

Proclaim in the ears of the people, saying (Judges. 7:3).

Speak in the ears of the people (Exod. 11:2).

Hear, O Israel, the statutes and the judgments which I speak in your ears this day (Deut. 5:1).

I speak these words in their ears (Deut. 31:28).

Moses spake all the words of the song in the ears of the people (Deut. 32:44).

He read in their ears all the woe of the book of the covenant (2 Kings 23:2).

They said unto him, Sit down and read it in our ears; and Baruch read it in their ears (Jer. 36:15).

When Jesus had ended all the words in the ears of the people (Luke 7:1).

[3] As “the ear,” and “hearing,” signify the reception of truth, notice, and obedience, thus the first and the last of faith, therefore it was so often said by the Lord, “He that hath an ear to hear, let him hear” (Matt. 11:15; 13:9, 43; Mark 4:9, 23; 7:16; Luke 14:35). And because by “the deaf,” that is, those who do not hear, are signified in the spiritual sense those who are not in the faith of truth, because they are not in the knowledge and consequent perception of it (n. 6989, 9209), therefore when the Lord healed one that was deaf, “He put His finger into his ears, and said, Ephphatha, that is, Be opened.  And straightway his ears were opened” (Mark 7:32-35). That all the miracles of the Lord infolded and signified states of the church, (n. 8364, 9086).

AC 9398. And they said, All things that Jehovah hath spoken we will do and hear.  That this signifies the reception of the truth that proceeds from the Divine Human of the Lord, and obedience from the heart and soul, is evident from the signification of “all things that Jehovah hath spoken,” as being the truth that proceeds from the Divine Human of the Lord; from the signification of “doing,” as being obedience in the will, thus in the heart (n. 9311, 9385); and from the signification of “hearing,” as being obedience in the understanding, thus in the soul (n. 7216, 8361, 9311).  Obedience from the heart is obedience from the will, thus from the affection of love; and obedience from the soul is obedience from the understanding, thus from faith; for “the heart” signifies the will and the love (n. 3883-3896, 7542, 8910, 9050, 9300); and “the soul” signifies the understanding and faith (n. 2930, 9050, 9281).  Therefore it is said, “we will do and hear The reason why ”all things that Jehovah hath spoken,“ denotes the truth that proceeds from the Divine Human man of the Lord, is that all truth proceeds therefrom.  That Divine truth does not proceed from the Divine Itself, but from the Divine Human, is clearly evident in John:--

No man hath seen God at any time; the Only begotten Son, who is in the bosom of the Father, He hath set Him forth (John 1:18).

And therefore in the same chapter the Lord is called ”the Word“ (John 1:1-3), which denotes the Divine truth; and it is said that ”the Word was made flesh,“ that is, man (John 1:14), in order that the Divine Itself under a human form might teach truth Divine in actuality. That the Lord is the Divine Itself under a human form, (n. 9315). From all this it is evident that by ”all things that Jehovah hath spoken,“ is signified the truth that proceeds from the Divine Human of the Lord.

AC 9399. And Moses took the blood, and sprinkled it on the people.  That this signifies adaptation to the reception of man, is evident from the signification of ”the blood of the sacrifice,“ as being the Divine truth that proceeds from the Lord (n. 9393); and from the signification of ”sprinkling on the people,“ as being adaptation to the reception of man; for by ”sprinkling“ is signified flowing in, thus adapting.  For the Divine truth which is from the Lord is continually flowing in with man, and forms his understanding; and if you will believe it, without this continual influx of the truth Divine that proceeds from the Lord a man can perceive and understand nothing whatever.  For the Divine truth that proceeds from the Lord is the light which lights up the mind of man, and makes the internal sight, which is the understanding; and as this light continually flows in, it adapts everyone to receive. But they who receive are they who are in the good of life; and they who do not receive are they who are in evil of life. Nevertheless the latter, like the former, have the capacity of perceiving and understanding, and also the capacity of receiving, in so far as they desist from evils.  These things were signified by the half of the blood which Moses sprinkled on the people.

[2] That the Divine truth which proceeds from the Lord is the light which lights up the mind of man, and makes his internal sight, which is the understanding (n. 2776, 3167, 3195, 3636, 3643, 3993, 4405, 5400, 8644, 8707). This also is meant in John:--

That was the true light, which lighteth every man that cometh into the world.  He was in the world, and the world was made by Him, but the world knew Him not (John 1:9, 10);

the subject here treated of is the Word, which is the Divine truth that proceeds from the Lord.

[3] That every man in the world who is of sound reason has the capacity of understanding truth Divine, and consequently the capacity of receiving it, in so far as he desists from evils, has been given me to know by much experience.  For all in the other life, without exception, both the evil and the good, can understand what is true and what is false, and also what is good and what is evil; but although the evil understand what is true and good, they nevertheless do not desire to understand, because their will and the evil therein make resistance. And therefore when they are left to themselves, they nevertheless sink back into the falsities of their evil, and hold in aversion the truth and good which they had understood.  The case had been the same with such persons in the world, where they had rejected truths, although they could understand them.  From this experience it has become evident that the Divine truth which proceeds from the Lord is continually flowing into human minds and adapting them to receive it, and that it is received in the proportion that the evils of the loves of self and of the world are desisted from.

AC 9400. And said, Behold the blood of the covenant.  That this signifies the conjunction of the Lord in respect to the Divine Human with heaven and with earth, is evident from the signification of ”blood,“ as being the Divine truth that proceeds from the Divine Human of the Lord (n. 9393, 9399); and from the signification of ”the covenant,“ as being conjunction (n. 9396).  That the conjunction with heaven and with earth is signified, is because the Divine truth that proceeds from the Divine Human of the Lord passes through the heavens down to man, and on the way is accommodated to each heaven, and lastly to man himself.  Divine truth on our earth is the Word (n. 9350-9362), which is of such a character that in respect to each and all things it has an internal sense which is for the heavens; and finally an external sense, which is the sense of the letter, and which is for man.  From this it is evident that through the Word there is conjunction of the Lord with the heavens and with the world (n. 2143, 7153, 7381, 8920, 9094, 9212, 9216, 9357, 9396).

[2] A sure conclusion from this is that without the Word on this earth there would be no conjunction of heaven, thus no conjunction of the Lord, with man; and if there were no conjunction, the human race on this earth would utterly perish.  For that which makes the interior life of man is the influx of truth Divine from the Lord, because this truth Divine is the very light that lights up the sight of the internal man; that is, his understanding; and it is the heavenly heat within this light, which is love, that enkindles and vivifies the will of the internal man.  And therefore without this light and heat the internal of man would become blind and cold, and would die, just as the external of man would die if deprived of the heat and light of the sun of the world.  But this will appear as a paradox to those who do not believe that the Word is of such a nature; and also to those who believe that life is in man as his own, and does not continually flow in through heaven from the Lord.  That the life of man is not in himself, but flows in from the Lord, (n. 4249, 4882, 5147, 5150, 5986, 6053-6058, 6189-6215, 6307-6327, 6466-6495, 6598-6626, 6982, 6985, 6996, 7055, 7056, 7058, 7147, 7270, 7343, 8685, 8701, 8717, 8728, 9110, 9111, 9223, 9276); and that the Lord‘s church scattered through the whole world is before the Lord as one man, (n. 9276), in like manner as is heaven, which is for this reason called the Grand Man; and that the church where is the Word is as the heart and lungs of this man; and that all outside the church live therefrom, as the members, viscera, and all the other organs of the body, live from the heart and lungs, (n. 2054, 2853, 7396).

AC 9401. That Jehovah hath made with you upon all these words. That this signifies that there is conjunction by the Lord through each and all things of the Word, is evident from the signification of ”the covenant which Jehovah hath made,“ as being conjunction by the Lord; for ”to make a covenant“ denotes to conjoin to one’s self (n. 9396); and ”Jehovah“ in the Word denotes the Lord (n. 9373); and from the signification of ”all these words,“ as being each and all things of the Word.  For by the laws promulgated from Mount Sinai is signified in a universal sense all Divine truth, thus the Word as to each and all things thereof (n. 6752). That the Word is inspired in respect to every jot, (n. 7933, 9094, 9198, 9349); consequently that through the Word there is conjunction with heaven, and through heaven with the Lord, through each and all things thereof.

[2] It is said ”conjunction by the Lord,“ because the Lord conjoins man with Himself, but not the converse; for all the good of love and truth of faith flow in from the Lord, and are received by man in proportion as he desists from evils (n. 9399); because a reciprocal influx, that is, from man to the Lord, which is called by the learned physical influx, is not possible (n. 6322, 9110, 9111, 9216); and moreover whatever goes out from man as from himself, is nothing but evil and the derivative falsity (n. 210, 215, 987, 5660, 5786). From this it is evident that the conjunction of man with the Lord is effected by the Lord, and not by man: that it appears otherwise is a fallacy.

AC 9402. Verses 9-11.  And there went up Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel; and they saw the God of Israel; and there was under His feet as a work of a sapphire stone, and as the substance of heaven in respect to cleanness.  And unto the sons of Israel who were set apart, He sent not His hand: and they saw God, and did eat and drink. ”And there went up Moses and Aaron, Nadab and Abihu,“ signifies the Word in the internal and external senses, and doctrine from both; ”and seventy of the elders of Israel,“ signifies all who are in good from truths; ”and they saw the God of Israel,“ signifies the coming and presence of the Lord in the Word; ”and under His feet,“ signifies the ultimate sense which is the sense of the letter itself; ”there was as a work of a sapphire stone,“ signifies what is translucid there from internal truths, and all things from the Lord; ”and as the substance of heaven in respect to cleanness,“ signifies the shining through of the angelic heaven; ”and unto the sons of Israel who were set apart,“ signifies those who are in the external sense alone separate from the internal; ”He sent not His hand,“ signifies that truth is not there in its power; ”and they saw God,“ signifies faith; ”and did eat and drink,“ signifies instruction about the good and truth of worship.

AC 9403. And there went up Moses and Aaron, Nadab and Abihu. That this signifies the Word in the internal and external senses, and doctrine from both, is evident from the representation of Moses and Aaron, as being the Word in the internal and external senses; and from the presentation of Nadab and Abihu, sons of Aaron, as being doctrine derived from both (n. 9374, 9375).

AC 9404. And seventy of the elders of Israel.  That this signifies all who are in good from truths, is evident from the signification of ”seventy,“ as being what is full, thus all things and all persons (n. 6508); and from the signification of ”the elders of Israel,“ as being those who are in good from truths, and in truths from good. For by the ”old“ in the Word are signified those who are in wisdom (n. 6524), thus those who are in a life of good from the doctrine of truth; and by ”Israel“ are signified those who are of the spiritual church (n. 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223, 8805, 9340), thus those who are in truths through which is good, and in good from which are truths (n. 7957, 8234).  From this it is plain that by ”the seventy elders of Israel“ are signified those who are in good from truths, and abstractedly good from truths.  Similar things are signified in the internal sense by the Lord‘s ”seventy disciples“ (Luke 10:1, 17).  The sons of Israel were divided into twelve tribes, and over them were set twelve princes, and also seventy elders. By the ”twelve tribes“ were signified all truths and goods of the church in the complex (n. 3858, 3926, 3939, 4060, 6335, 6337, 6397, 6640, 7836, 7891, 7996, 7997); by the ”twelve princes“ all primary truths (n. 5044); and by the ”seventy elders“ all goods which are from truths.

[2] When mention is made of ”the good which is from truths,“ the spiritual church is meant, for this church is in good from truths. He who is not acquainted with the  arcana of the church and of heaven may believe that all the good of the church is from truths, because good cannot he implanted except by means of truths; nay, that a man cannot know what good is except by means of truths.  Yet the good that comes by means of truths is the good of the spiritual church, and regarded in itself is truth, which is called good when it becomes of the will and act, and consequently of the life.  But the good which does not come forth by means of truths, but by means of the goods of mutual love, is the good of the celestial church, and regarded in itself is not truth, but good, because it is the good of love to the Lord.  This good was represented by the Jewish Church, but the former good by the Israelitish Church, and therefore there was a division into two kingdoms. What the difference is, and of what nature, between these two churches, and consequently between these two kinds of good, may be seen shown above, (n. 2046, 2227, 2669, 2708, 2715, 2718, 2935, 2937, 2954, 3166, 3235, 3236, 3240, 3246, 3374, 3833, 3887, 3969, 4138, 4286, 4493, 4585, 4938, 5113, 5150, 5922, 6289, 6296, 6366, 6427, 6435, 6500, 6647, 6648, 7091, 7233, 7877, 7977, 7992, 8042, 8152, 8234, 8521). From what has been adduced in these passages it can be seen that the heaven of the Lord is divided into the spiritual heaven and the celestial heaven; and that the celestial heaven is the inmost or third heaven; and the spiritual heaven, the middle or second heaven.

AC 9405. And they saw the God of Israel.  That this signifies the coming and presence of the Lord in the Word, is evident from the signification of ”seeing,“ when it is the Lord who is seen, as being, His coming and presence (n. 4198, 6893). That ”the God of Israel“ denotes the Lord, is evident from all those passages in the Word where He is called ”the Holy One of Israel“ and ”the God of Israel“ (n. 7091).  ”The God of Israel“ denotes the God of the spiritual church, because by ”Israel“ is signified this church (n. 9404). That it is the coming and presence of the Lord in the Word which is signified by ”they saw the God of Israel,“ is because by the laws promulgated from Mount Sinai is signified in a wide sense all Divine truth, thus the Word as to each and all things of it (n. 6752, 9401). That the coming and presence of the Lord in the Word is signified, is because the Word is the Divine truth that proceeds from the Lord, and that which proceeds from the Lord is the Lord Himself.  And therefore they who read the Word and at the same time look to the Lord--acknowledging that all truth and all good are from Him, and nothing from themselves--are enlightened, and see truth and perceive good, from the Word.  This enlightenment is from the light of heaven, which light is the Divine truth itself that proceeds from the Lord, for this appears as light before the angels in heaven (n. 2776, 3195, 3339, 3636, 3643, 3862, 3993, 4302, 4413, 4415, 5400, 6032, 6313, 6608).

[2] The coming and presence of the Lord in the Word are also meant by ”seeing the Son of man,“ as in Matthew:--

Then shall appear the sign of the Son of man, and they shall see the Son of man coming in the clouds of heaven with power and glory (Matt. 24:30);

 (n. 4060); for a ”cloud“ denotes the literal sense of the Word; and ”power and glory“ its internal sense.  The literal sense of the Word is called a ”cloud“ because it is in the light of the world; and the internal sense is called ”glory“ because it is in the light of heaven (n. 2135a, 5922, 6343, 6752, 8106, 8267, 8427, 8443, 8781). Moreover in the internal sense of the Word, the Lord alone and His kingdom and church are treated of. From this comes the holiness of the Word, and also the coming and presence of the Lord with those who, as above said, while reading the Word do not look to themselves, but to Him and the neighbor, that is, to the good of one’s fellow citizen, of our country, of the church, and of heaven (n. 6818-6824, 8123).  The reason is that those who look to the Lord suffer themselves to be raised by Him into the light of heaven; whereas those who look to themselves do not suffer themselves to be raised, for they keep their view fixed on themselves and the world.  From this it can be seen what is meant by ”seeing the Lord in the Word.“

AC 9406. And under His feet.  That this signifies the ultimate sense which is the sense of the letter itself, is evident from the signification of ”feet,“ as being natural things (n. 2162, 3147, 3761, 3986, 4280, 4938-4952); thus the soles, which are under the feet, denote the ultimate things of nature. That ”under the feet“ here denotes the ultimate sense of the Word, which is the sense of the letter, is because it is said of the Divine truth or Word, which is from the Lord, and which is the Lord, as can be seen from what goes before; and the ultimate of truth Divine, or the Word, is such as is the sense of the letter, which is natural, because for the natural man. That the sense of the letter contains within it an internal sense, which is relatively spiritual and celestial, is evident from all that has been hitherto shown about the Word.  but the more worldly and bodily a man is, the less he apprehends this, because he does not suffer himself to be raised into spiritual light, and thereby to see what is the nature of the Word; namely, that in the letter it is natural, and in the internal sense spiritual; for the nature of lower things, down to ultimate ones, can be seen from the spiritual world, or from the light of heaven; but not the reverse (n. 9401): thus it can be seen that such is the Word in the letter.

[2] As the Word in the letter is natural, and by ”the feet“ are signified natural things, therefore the ultimate of the Word, like the ultimate of the church, is called ”the place of the feet“ of Jehovah, and also His ”footstool,“ and likewise relatively a ”cloud“ and ”darkness;“ as in Isaiah:--They shall open thy gates continually, to bring unto thee the army of the nations, and their kings shall be brought. The glory of Lebanon shall come unto thee, the fir-tree, the pine-tree, and the box together; to adorn the place of My sanctuary; and I will make the place of My feet honorable (Isa. 60:11, 13);  the subject here treated of is the Lord, and His kingdom and church.  By ”the army of the nations“ are meant those who are in the goods of faith; and by ”kings,“ those who are in the truths of faith. That ”nations“ denote those who are in the goods of faith, (n. 1259, 1328, 1416, 1849, 4574, 6005); and that ”kings“ denote those who are in truths, (n. 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148). ”The glory of Lebanon,“ or the cedar, denotes spiritual good and truth; ”the fir-tree, the pine-tree, and the box,“ denote the natural goods and truths that correspond: ”the place of the sanctuary“ denotes heaven and the church, and also the Word; ”the place of the feet“ denotes heaven, the church, and also the Word, in ultimates. The reason why the Word also is here signified, is that heaven is heaven from the Divine truth that proceeds from the Lord; in like manner the church; and the Divine truth which makes the church and heaven is the Word. Consequently also the inmost of the tent, where was the ark containing the law, is called ”the sanctuary,“ for the law is the Word (n. 6752).

[3] Again:--

The heavens are My throne, and the earth is My footstool (Isa. 66:1).

Exalt ye Jehovah our God, and adore ye toward His footstool; holy is He. Moses and Aaron among His priests. He spake unto them in the pillar of cloud (Ps. 99:5-7);

”the footstool of Jehovah toward which they were to adore“ denotes Divine truth in ultimates, thus the Word.  That in the representative sense ”Moses and Aaron“ denote the Word, see (n. 7089, 7382, 9373, 9374); and that a ”cloud“ denotes the Word in the letter, or Divine truth in ultimates, (n. 2135a, 4060, 4391, 5922, 6343, 6752, 8106, 8781); from which it is plain what is meant by ”speaking in the pillar of cloud.“

[4] Again:--

We heard of Him in Ephrathah; we found Him in the fields of the forest.  We will enter into His tabernacles; we will bow down ourselves at His footstool (Ps. 132:6, 7);

the subject here treated of is the Lord and the revelation of Himself in the Word; ”to find Him in Ephrathah“ denotes to do so in the spiritual celestial sense of the Word (n. 4585, 4594); ”in the fields of the forest“ denotes in the natural or literal sense of the Word (n. 3220, 9011); ”the footstool“ denotes the Divine truth that proceeds from the Lord, in ultimates.

[5] Again:--

Jehovah bowed the heaven, and thick darkness was under His feet. He made darkness His hiding place, darkness of waters, clouds of the heavens.  At the brightness before Him His clouds passed (Ps. 18:9, 11 12);

the subject here treated of is the coming and presence of the Lord in the Word; ”thick darkness under His feet“ denotes the sense of the letter of the Word; in like manner ”darkness of waters and clouds of the heavens.“ That nevertheless the Divine truth, such as it is in the heavens, is in this sense, is signified by ”making darkness His hiding place;“ and that at the presence of the Lord the internal sense appears in its glory, such as it is in heaven, is signified by ”His clouds passing at the brightness before Him.“ In Nahum:--

The way of Jehovah is in the storm and tempest, and the clouds are the dust of His feet (Nahum 1:3);

where also ”the clouds“ denote the Word in the sense of the letter, which also is ”the storm and tempest in which is the way of Jehovah.“

[6] When truth Divine, such as it is in heaven, shines through with a man from the very sense of the letter, then this sense is described by ”feet whose brightness is like that of burnished brass;“ as also in Daniel:--

I lifted up mine eyes, and saw, and behold a man clothed in linen, whose loins were girded with gold of Uphaz. His body also was like a tarshish, and His face as the face of lightning, and His eyes as torches of fire, His arms and His feet like the shining of burnished brass, and the voice of His words like the voice of a crowd (Daniel 10:5, 6);

where by ”a man clothed in linen“ is meant in the supreme sense the Lord, and because the Lord is meant, the Divine truth that is from Him is also meant, for the Divine truth that is from the Lord is the Lord Himself in heaven and in the church; truth Divine, or the Lord in ultimates, is meant by ”arms and feet like the shining of burnished brass;“ and also by ”the voice of His words like the voice of a crowd.“ In like manner in (Ezekiel 1:7).

[7] The successive states of the church on this earth in respect to the reception of the truth Divine that proceeds from the Lord, are also meant by the image seen by Nebuchadnezzar; in Daniel:--

The head of the image was gold, his breast and his arms silver, his belly and thighs brass, his legs iron, his feet part iron and part clay, which did not cohere.  And a stone out of the rock broke in pieces the iron, the clay, the brass, the silver, and the gold (Daniel 2:32-35, 43);

the first state of the church in respect to the reception of the truth Divine that proceeds from the Lord is the ”gold,“ because by ”gold“ is signified celestial good, which is the good of love to the Lord (n. 113, 1551, 1552, 5658, 8932); the second state is signified by the ”silver,“ which denotes spiritual good, which is the good of faith in the Lord and of charity toward the neighbor (n. 1551, 2954, 5658, 7999); the third state is signified by the ”brass,“ which denotes natural good (n. 425, 1551); and the fourth state by the ”iron,“ which denotes natural truth (n. 425, 426); the ”clay“ denotes falsity which does not cohere with truth and good.  That ”a stone out of the rock broke in pieces the iron, the brass, the silver, and the gold“ signifies that the church perishes in respect to the reception of truth from the Word, when falsity and evil are confirmed by the sense of the letter of the Word, as is the case when the church is in its last state, when it is no longer in any heavenly love, but only in worldly and bodily love.  Such was the Word in respect to its reception among the Jewish nation when the Lord came into the world; and such is the Word with many at this day, insomuch that it is not even known that there is anything internal in the Word; and if it were to be said that there is, and its nature were to be told, it would not be received; when yet in the most ancient times, which were signified by ”gold,“ nothing else was seen in the sense of the letter of the Word than what is heavenly, almost abstractedly from the letter.  From all this it can now be seen that by ”the God of Israel“ as seen ”under His feet“ is signified the Word in the ultimate sense, which is the sense of the letter.

AC 9407. There was as a work of sapphire.  That this signifies what is translucid there from internal truths, and all things from the Lord, is evident from the signification of ”a work of sapphire,“ as being the quality of the literal sense of the Word when the internal sense is perceived within it, thus when the Divine truth that proceeds from the Lord, such as it is in heaven, shines through.  For the Word is the Divine truth that proceeds from the Lord, which in its origin is Divine, and in its progress through the heavens is celestial in the inmost heaven; in the second or middle heaven is spiritual; in the first or ultimate heaven is spiritual natural; and in the world is natural and worldly, such as it is in the sense of the letter, which is for man.  From this it is evident that this latter sense, which is the last in order, contains within it the spiritual and the celestial senses, and inmostly the Divine Itself; and as these senses are contained in the ultimate or literal sense, and become apparent to those who apprehend the Word spiritually, it is therefore represented by a work of sapphire, in that it transmits the rays of heavenly light, or is translucid.

[2] That some idea of this shining through may be presented, take as an example human speech.  In its first origin this is the end which the man desires to set forth by the speech.  This end is his love; for what a man loves, he has as his end. From this flows the man‘s thought, and finally his speech. That this is so, everyone who reflects well, can know and perceive.  That the end is the first of speech, is evident from the general law that in all intelligence there is an end; and that without an end there is no intelligence.  And that thought is the second thing of speech flowing from the first, is also manifest; for no one can speak without thought, nor think without an end.  That from this follows the speech of words, and that this is the ultimate which properly is called speech, is known.  This being so, the man who attends to the speech of another does not attend to the expressions or words of the speech, but to their sense, which comes from the thought of the speaker; and he who is wise attends to the end for the sake of which he spoke from his thought; that is, to what he intends and what he loves. These three things are presented in the speech of man, and to these the speech of words serves as an ultimate plane.

[3] From this comparison an idea can be formed about the Word in the letter; for this is attended to and perceived in heaven in exactly the same way as is usually the thought of a man which is presented by the speech of words; and in the inmost heaven as the intention or end is usually attended to and perceived.  But the difference is that the sense of the letter of the Word, when read by man, is not heard or perceived in heaven; but only the internal sense, because only the spiritual and celestial senses of the Word are perceived in heaven, and not its natural sense.  Thus one sense passes into another, because they correspond; and the Word has been written wholly by correspondences.  From this it is plain what is meant by the shining through signified by ”a work of sapphire“ when said of the Word.

[4] But he who cannot think intellectually, that is, abstractedly from material things, cannot apprehend these things, nor indeed that there can be any other sense in the Word than that which stands forth in the letter; and if he is told that there is a spiritual sense in it, which is of truth; and within this a celestial sense, which is of good; and that these senses shine through from the literal sense; he will first be amazed, afterward he will reject it as of no account, and finally he will ridicule it.  That at the present day there are such persons in the Christian world, especially among the learned of the world, has been shown me by living experience; and also that those who reason against this truth, claim to be wiser than those who affirm it; when yet in those primeval times called the golden and the silver ages, learning consisted in speaking and writing in such manner that the sense of the letter was not attended to, except in so far as the hidden wisdom shone through from it; as can be plainly seen from the oldest books, even among the Gentiles, and likewise from remains in their languages; for their chief science was the science of correspondences and the science of representations, which sciences are now among the things that have been lost.

[5] That under the Lord’s feet there appeared as it were a work of sapphire, and that this signifies the shining through of the Word in the sense of the letter, is because a ”stone“ in general signifies truth, and a ”precious stone“ truth shining through from the Divine of the Lord. That a ”stone“ in general signifies truth, (n. 643, 1298, 3720, 3769, 3771, 3773, 3789, 3798, 6426, 8609, 8940-8942); and that a ”precious stone“ signifies truth shining through from the Divine of the Lord. This was signified by the ”twelve precious stones“ in the breast plate of Aaron, which was called ”the Urim and Thummim“ (n. 3862, 6335, 6640).

[6] In like manner in Ezekiel:--

Full of wisdom, and perfect in beauty, thou hast been in Eden the garden of God; every precious stone was thy covering, the ruby, the topaz, the diamond, the tarshish, the onyx, and the jasper, the sapphire, the chrysoprase, the emerald, and gold.  The work of thy timbrels and of thy pipes was in thee, in the day that thou wast created they were prepared.  Thou wast perfect in thy ways in the day that thou wast created (Ezek. 28:12, 13, 15);

speaking of Tyre, by which is signified the church in respect to the knowledges of truth and of good (n. 1201); her intelligence and wisdom, such as it had been in her infancy, that is, in the first age, is described by these precious stones; ”the day that she was created“ signifies the first state when they were regenerated, for ”creation“ in the Word denotes regeneration, or the new creation of man (n. 16, 88).

[7] Like things are signified by the precious stones in John:--

The foundations of the wall of the city were adorned with every precious stone.  The first foundation was jasper; the second, sapphire; the third, chalcedony; the fourth, emerald; the fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, topaz; the tenth, chrysoprase; the eleventh, jacinth; the twelfth, amethyst (Rev. 21:19, 20);

the subject here treated of is the holy Jerusalem coming down out of heaven, by which is meant a new church among the nations, after the present church in our European world has been vastated; the precious stones which are the foundations denote truths Divine shining through in the ultimate of order.

[8] Truth Divine shining through in the ultimate of order, which is the Word in the letter, is especially signified by the ”sapphire,“ as in Isaiah:--

O thou afflicted, and tossed with tempests, and not comforted, behold I will set thy stones with antimony, and lay thy foundations in sapphires (Isa. 54:11);

here also the subject treated of is the church that will succeed the former, which is meant by ”the desolate having more sons than the married one“ (Isa. 54:1); ”setting stones“ denotes arranging the truths of the church; ”foundations in sapphires“ denotes truths shining through in ultimates.

[9] The same is signified by ”sapphire“ in Jeremiah:--

Her Nazirites were whiter than snow, they were whiter than milk, their bones were redder than pearls,   their polish was sapphire (Lam. 4:7);

in the representative sense ”the Nazirites“ signified the Lord as to the Divine natural (n. 3301, 6437), consequently also the Divine truth that proceeds from Him in ultimates, which is the Word in the sense of the letter; for the hair, which is here meant by the ”Nazirites,“ and which is said to be ”whiter than snow and whiter than milk,“ signifies truth in ultimates n. 3301, 5247, 5570),”whiteness“ being predicated of truth (n. 3301, 5319); the ”bones that are red“ denote memory-truths, which are the ultimate ones, and serve the others as servants (n. 6592, 8005); ”redness“ is predicated of the good of love which is in the truths (n. 3300). From this it is evident that a ”sapphire“ denotes truth in ultimates translucent from internal truths.

[10] In Ezekiel:--

Above the expanse that was over the head of the cherubs was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne as it were the appearance of a man sitting upon it (Ezek. 1:26; 10:1);

”cherubs“ denote the guard and providence of the Lord lest there should be any approach to Him except through good (n. 9277); ”the throne upon which was the appearance of a man“ denotes Divine truth from the Divine good of the Lord (n. 5313, 6397, 9039). From this it is plain that ”a sapphire stone“ denotes truth translucent from internal truths--namely, a ”stone“ denotes truth, and a ”sapphire“ translucence.

[11] That all things of the Word are translucent from the Lord, is because the Divine truth which is from the Lord is the one only thing from which are all things; for that which is first is the one only thing in the sequents and derivatives, because they are and come forth from it; and Divine truth is the Lord.  Wherefore also in the supreme sense of the Word nothing is treated of but the Lord alone, His love, His providence, His kingdom in the heavens and on earth, and especially the glorification of His Human.

[12] That Divine truth is the Lord Himself, is evident from the fact that whatever proceeds from anyone is himself, just as that which proceeds from a man while speaking or acting is from his will and understanding; and the will and understanding make the man‘s life, thus the man himself. For man is not man from the form of the face and the body; but from the understanding of truth, and the will of good. From this it can be seen that that which proceeds from the Lord is the Lord: that this is Divine truth, has been frequently shown in what goes before.

[13] But he who does not know the  arcana of heaven may suppose that the case with the Divine truth that proceeds from the Lord is no different from that of the speech which proceeds from a man.  But Divine truth is not speech; but is the Divine filling the heavens, just as light and heat from the sun fill the world.  This may be illustrated by the spheres that proceed from the angels in heaven (n. 1048, 1053, 1316, 1504-1520, 1695, 2401, 4464, 5179, 6206, 7454, 6598-6613, 8063, 8630, 8794, 8797), and which, as can be seen in the passages here cited, are spheres of the truth of faith and good of love from the Lord.  But the Divine sphere which proceeds from the Lord and is called ”Divine Truth,“ is universal, and as just said fills the whole heaven and makes everything of life there.  It appears there before the eyes as light which illumines not only the sight, but also the minds.  It is also the same that makes the understanding in man.  This is meant in John:--

In Him was life, and the life was the light of men. That was the true Light which lighteth every man that cometh into the world; and the world was made through Him (John 1:4, 9, 10);

the subject here treated of is the Divine truth, which is called ”the Word;“ and it is said that the Divine truth, or the Word, is the Lord Himself.

[14] This light, which is the Divine truth that proceeds from the Lord, was pictured by the ancients with radiant circles of a golden color around the head and body of God, represented as a man, for the ancients perceived God no otherwise than under the human form.

[15] When a man is in good, and from good in truths, he is then raised into this Divine light, and into its interior light according to the amount and quality of his good. From this he has a general enlightenment, in which from the Lord he sees innumerable truths, which he perceives from good; and then he is led by the Lord to perceive and be imbued with those truths which are suited to him; and this in respect to the veriest singulars in order, just as is conducive to his eternal life.  It is said ”in respect to the veriest singulars,“ because the universal providence of the Lord is universal because it is in the veriest singulars, for singulars taken together are called ”universal“ (n. 1919, 6159, 6338, 6482, 6483, 8864, 8865).

AC 9408. And as the substance of heaven in respect to cleanness.  That this signifies the shining through of the angelic heaven, is evident from the signification of ”heaven,“ as being the angelic heaven; and from the signification of the ”cleanness,“ or purity, of ”the substance,“ when said of heaven, as being its shining through. It shall be briefly stated what is meant by the shining through of the angelic heaven in connection with the Word.  The angelic heaven is said to shine through when truth Divine shines through.  For the whole heaven is nothing but a receptacle of truth Divine, because every angel is a reception of it in particular; thus all the angels, or the whole heaven, are so in general.  From this, heaven is called ”the habitation of God,“ and also ”the throne of God,“ because by ”habitation“ is signified the truth Divine that proceeds from the Lord received in the inmost heaven, which relatively is good (n. 8269, 8309); and by ”throne“ is signified truth Divine from the Lord received in the middle heaven (n. 5313, 6397, 8625, 9039).  As it is truth Divine such as in the heavens which shines through from the sense of the letter of the Word, therefore it is the angelic heaven which shines through; for the Word is Divine truth accommodated to all the heavens; and it consequently conjoins the heavens with the world, that is, angels with men (n. 2143, 7153, 7381, 8920, 9094, 9212, 9216, 9357, 9396). From all this it is evident what is meant by the shining through of the angelic heaven.

[2] That in the internal sense ”heaven“ denotes the angelic heaven, is from correspondence, and also from the appearance.  Hence it is that when mention is made in the Word of ”the heavens,“ and also of ”the heavens of heavens,“ in the internal sense are meant the angelic heavens. For the ancients had no other idea of the visible heaven than that the heavenly inhabitants dwell there, and that the stars are their habitations.  Similar also at this day is the idea of the simple, and especially of little children.  From this also men look upward to heaven when praying earnestly to God.  This also is from correspondence; for in the other life a heaven with stars appears, yet not the heaven that appears to men in the world; but a heaven that appears in accordance with the state of intelligence and wisdom of the spirits and angels.  The stars there are knowledges of good and truth; and the clouds which are sometimes seen beneath the heaven are of various signification according to their colors, their translucence, and their movements; the blueness of heaven is truth transparent from good.  From all this it can be seen that by ”the heavens“ are signified the angelic heavens; but by ”the angelic heavens“ are signified truths Divine, because the angels are receptions of the truth Divine that proceeds from the Lord.

[3] Similar things are signified by ”the heavens“ in the following passages:--

Praise Jehovah ye heavens of heavens, and ye waters that are above the heavens (Ps. 148:4).

Sing psalms to the Lord that rideth upon the heaven of heaven which is of old (Ps. 68:32, 33).

By the word of Jehovah were the heavens made, and all the army of them (Ps. 33:6).

The heavens are telling the glory of God; and the firmament declareth the works of His hands (Ps. 19:1).

Jehovah, when Thou wentest forth out of Seir, the earth trembled; the heavens also dripped, the clouds also dripped water (Judges 5:4).

The horn of the he-goat grew, even to the army of the heavens; and some of the army and of the stars it cast down to the earth, and trampled upon them (Dan. 8:10).

The Lord Jehovih buildeth in the heavens His steps (Amos 9:6).

If there be food in My house I will open the windows of heaven, and pour you out a blessing (Mal. 3:10).

Look forth from the heavens, and behold from the habitation of Thy holiness and of Thy comeliness (Isa. 63:15).

Blessed of Jehovah be the land of Joseph, for the precious things of heaven, for the dew (Deut. 33:13).

Jesus said, Swear not by the heaven; for it is the throne of God. He that sweareth by the heaven sweareth by the throne of God, and by Him that sitteth thereon (Matt. 5:34; 23:22).

[4] In these passages, and in many others, by ”the heavens“ are signified the angelic heavens; and as the Lord’s heaven on earth is the church, by ”heaven“ is also signified the church; as in the following passages:--

I saw a new heaven and a new earth; for the former heaven and the former earth were passed away (Rev. 21:1).

Behold I create new heavens and a new earth; therefore the former things shall not be remembered, nor come up upon the heart (Isa. 65:17).

The heavens shall vanish away like smoke, and the earth shall wax old like a garment (Isa. 51:6).

I clothe the heaven with blackness, and I make sackcloth a covering (Isa. 50:3).

I will cover the heavens, and I will blacken the stars thereof; I will cover the sun with a cloud, and the moon shall not make her light to shine; and I will blacken all the luminaries of light in the heaven, and will set darkness upon the land (Ezek. 32:7, 8).

After the affliction of those days the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken (Matt. 24:29).

What is here signified by the ”sun,“ ”moon,“ ”stars,“ and ”the powers of the heavens,“ see (n. 4056-4060). In Isaiah:--

O Jehovah the God of Israel, Thou alone art the God over all the kingdoms of the earth; Thou hast made heaven and earth (Isa. 37:16).

I am Jehovah, that maketh all things; that spreadeth out the heavens alone; that stretcheth out the earth by Myself (Isa.  44:24).

Jehovah that createth the heavens, that formeth the earth and maketh it, and prepareth it, He created it not an emptiness (Isa. 45:18).

[5] That by ”heaven and earth“ in these and in other passages is signified in the internal sense the church; by ”heaven“ the external church, and by ”earth“ the external church, may be seen above (n. 1733, 1850, 2117, 2118, 3355, 4535), from which it is evident that by the ”creation“ in the first chapters of Genesis, where it is said, ”In the beginning God created the heaven and the earth“ (Gen. 1:1); ”and the heavens and the earth were finished, and all the army of them“ (Gen. 2:1), is meant a new church; for the creation there denotes a new regeneration, which is also called a ”new creation,“ as can be seen from what was shown in the explications at these chapters.

AC 9409. And unto the sons of Israel who were set apart.  That this signifies those who are in the external sense alone separate from the internal, is evident from the representation of the sons of Israel who were apart or separated from Moses, Aaron, Nadab, and Abihu, and from the seventy elders, and of whom it is said (verse 2) that they ”should not go up,“ as being those who are in the external sense of the Word separate from the internal (n. 9380). It shall be briefly stated here who they are, and of what nature, who are in the external sense of the Word separate from the internal. They are those who draw from the Word no doctrine of charity and faith, but remain solely in the sense of the letter of the Word. The doctrine of charity and faith is the internal of the Word, and the sense of the letter is its external.  They who are in the external sense of the Word apart from the internal, are also in external worship apart from internal, worshiping external things as holy and Divine, and also believing that these things are in themselves holy and Divine, when yet they are holy and Divine only from internal things.  That such were the sons of Jacob, (n. 3479, 4281, 4293, 4307, 4429, 4433, 4680, 4844, 4847, 4865, 4868, 4874, 4899, 4903, 4911, 4913, 6304, 8588, 8788, 8806, 8871).

[2] For example - they believed that they were pure from all sin and from all guilt when they offered sacrifices and ate of the sacrifices; supposing that in their external form apart from the internal, the sacrifices were the most holy things of worship; and that the oxen, bullocks, lambs, she-goats, sheep, rams, and he-goats were then holy; and that the altar was the most holy of all; in like manner the bread of the meat offerings, and the wine of the drink-offerings.  They also believed that when they washed their garments and their bodies, they were clean; in like manner that the perpetual fire of the altar and the fires of the lamp were holy of themselves, likewise the showbreads and also the oil of anointing, besides all the other things.  The reason why they so believed was that they had rejected everything internal, insomuch that they were not willing even to hear anything about internal things; such as that they should love Jehovah for His own sake, and not for the sake of themselves, that they might be exalted to dignities and to wealth above all the nations and peoples in the world.  For the same reason they did not wish to hear that the Messiah was to come for their salvation and eternal happiness; but merely in order that they might be pre-eminent to all in the world.  Nor did they wish to hear anything about mutual love and charity toward the neighbor, for the sake of the neighbor and his good; but only for the sake of themselves in so far as he favored them.  To entertain a hostile disposition, to bear hatred, to revenge, to be cruel, provided they had the least cause for it, they accounted of no moment.

[3] Very differently would they have believed and done if they had been willing to receive the doctrine of love and faith in the Lord and of charity toward the neighbor.  They would then have known and believed that the burnt-offerings, sacrifices, meat-offerings, drink-offerings, and eating of the sacrifices, did not purify them from any guilt and sin; but that they were purified by the worship of God, and by repentance from the heart (Deut. 33:19; Jer 7:21-23; Micah. 6:6-8; Hosea 6:6; Ps. 40:6, 8; 51:17-19; 1 Sam. 15:22); in like manner that the washings of garments and of the body do not make anyone clean, but purifications of the heart; in like manner also that the fire of the altar, and the fires of the lamp, and also the showbreads, and likewise the oil of anointing, were not holy of themselves, but by virtue of the internal things which they signified; and that when they were in holy internal things, they were then holy, not from themselves, but from the Lord, from whom is everything holy.  The sons of Israel would have known these internal things if they had received the doctrine of love and charity, because this teaches what the external things infold.  From this doctrine also the internal sense of the Word is known, because the internal sense of the Word is the very doctrine itself of love to the Lord and of charity toward the neighbor, which also the Lord teaches, saying that ”on these two commandments hang all the law and the prophets“ (Matt. 22:37-40).

[4] The case is nearly the same at this day in the Christian world, in which, as there is no doctrine of love to the Lord and of charity toward the neighbor, it is scarcely known what celestial love is, and what spiritual love, which is charity.  Therefore they are in external things apart from anything internal; for the good of celestial and spiritual love, and the derivative truth of faith, make the internal of man.  Hence it is that at the present day also the external sense of the Word, without doctrine as a rule and guide, may be bent wherever one pleases.  For the doctrine of faith, apart from the doctrine of love and charity, is like the shade of night; but the doctrine of faith, from the doctrine of love and charity, is like the light of day; because the good which is of love and charity is like flame, and the truth of faith is like the light from it

[5] Seeing that at the present day the people of the Christian world are of this character - namely, in externals apart from any internal - therefore scarcely any are affected by truth for the sake of truth.  From this also it is that they do not even know what good is, what charity is, and what the neighbor; nor what the internal of man is; neither do they know what heaven and hell are, nor that everyone possesses life immediately after death.  Such of them as remain in the doctrines of their own church do not care whether they are false or true.  They learn them and confirm them, not for the sake of practicing the good of charity from the heart, nor for the sake of the salvation of their souls and their eternal happiness; but for the sake of prosperity in the world, that is, in order that they may gain reputation, honors, and wealth.  Hence it is that they have no enlightenment when they read the Word, and that they will utterly deny that there is anything internal in the Word, beyond that which stands forth in the letter. But of the Lord‘s Divine mercy more shall be said on this subject elsewhere, from experience.

AC 9410. He sent not His hand.  That this signifies that truth is not there in its power, is evident from the signification of the ”hand,“ as being the power that there is through truth. That ”the hand“ denotes power, (n. 878, 3091, 3387, 4931-4937, 5327, 5328, 5544, 6947, 7011, 7188, 7189, 7518, 7673, 8050, 8153, 8281, 9025, 9133); and that it is through truth, (n. 3091, 3502, 6344, 6423, 8304); also that all the power of truth is from good, thus through good from the Lord, (n. 6948, 8200, 9327). From this it is evident that by ”He sent not His hand unto the sons of Israel who were set apart“ is signified that truth is not in its power with those who are in the external sense of the Word separate from the internal. The reason why truth is not in its power with these is that they have been separated from heaven, and therefore from the Lord; for the Word conjoins man with heaven, and through heaven with the Lord, because all things of the sense of the letter of the Word correspond to the spiritual and celestial things in which are the angels, and with which there is no communication if the Word is apprehended merely according to the letter, and not at the same time according to any doctrine of the church, which is the internal of the Word.

[2] Let us take for example the words of the Lord to Peter:--

Thou art Peter, and upon this rock I will build My church; and the gates of hell shall not prevail against it.  And I will give unto thee the keys of the kingdom of the heavens; and whatsoever thou shalt bind on earth shall be bound in the heavens; and whatsoever thou shall loose on earth shall be loosed in the heavens (Matt. 16:18, 19).

In like manner His words to the disciples:--

Verily I say unto you, What things soever ye shall bind on earth shall be bound in heaven; and what things soever ye shall loose on earth shall be loosed in heaven (Matt. 18:18).

They who are in the external sense of the Word separate from the internal, thus who are separate from the true doctrine of the church, persuade themselves that such a power was given by the Lord to Peter, and also to the rest of the Lord’s disciples.  Hence came that infernal heresy that it is in human power to let into heaven and to shut out from heaven whomsoever it will; when yet according to the true doctrine of the church, which is also the internal of the Word, the Lord alone has this power; and therefore those who are in the external sense of the Word and at the same time in its internal sense, apprehend that these things were said of faith and its truths which are from the Lord, and that faith from the Lord, thus the Lord Himself, has this power, and therefore by no means any man.

[3] That it is so can be seen from the representation of Peter and of the twelve disciples, and from the signification of a ”rock,“ and likewise from the signification of ”keys.“ That Peter represented faith, (n. 2135a, 2760, 3750, 4738, 6000, 6073); and that the twelve disciples of the Lord, like the twelve tribes of Israel, represented all things of faith and love, (n. 3488, 3858, 6397). That a ”rock“ signifies the Lord in respect to faith, and thus faith which is from the Lord, may be seen above (n. 8581); and that ”keys“ signify power, is evident from the passages in the Word where ”keys“ are mentioned; as in the following passages:--

I am the first and the last; He that liveth, and was dead; but behold I am alive unto ages of ages; and I have the keys of hell and of death (Rev. 1:18).

These things saith He that is holy, He that is true, He that hath the key of David, He that openeth, and no man shutteth, and He that shutteth, and no man openeth (Rev. 3:7).

The key of the house of David will I lay upon His shoulder; that He may open and none shut, and that He may shut and none open (Isa. 22:22).

That in these passages a ”key“ denotes power, is manifest; also that the power belongs to the Lord alone.

[4] From all this it can be seen of what quality are those who are in the external sense of the Word separate from the internal; namely, that they have no conjunction with heaven, thus none with the Lord, as is the case with those who explain these words of the Lord to Peter and to the disciples according to the letter, and thus arrogate to themselves the power of saving mankind, and make themselves gods of heaven and earth; and this from an insane love of self and of the world. Everyone who thinks from sound reason can see and apprehend that man cannot loose one sin, because sin is loosed solely through the formation of a new life; that is, through regeneration from the Lord. That regeneration goes on up to the end of man‘s life in the world, and afterward to eternity, (n. 8548-8553, 8635-8640, 8742-8747, 8853-8858, 8958-8969).

[5] What truth ”in its power“ is, shall also be briefly told.  That in the Word the angels are called ”powers,“ and also that they are powers, is known in the church.  Yet they are not powers from themselves, but from the Lord, because they are recipients of the truth Divine which is from the Lord.  They have such power from the Lord that one of them can drive away, shut up in the hells, and restrain, a thousand of the diabolical crew.  For the truth Divine which is from the Lord fills the heavens, and makes the heavens; and if you will believe it, all things have been made and created through it The Word, which was in the beginning with God, and which was God, through which all things were created, and through which the world was made (John 1:1-14), is Divine truth.  That this is the one only substantial thing, from which are all things, few are able to apprehend, because no other idea is at this day held about Divine truth than as of the speech of the mouth of one in authority, in accordance with which his commands are executed; but what idea ought to be held about it may be seen above (n. 9407). The omnipotence of the Divine truth which is from the Lord is described in many passages in the Word; and also in John:--

There was war in heaven; Michael and his angels fought against the dragon; and the dragon fought, and his angels; but they prevailed not, neither was their place found any more in heaven. They overcame him through the blood of the Lamb, and through the word of their testimony (Rev. 12:7, 8, 11);

that ”the blood of the Lamb“ denotes the Divine truth that proceeds from the Divine Human of the Lord, see (n. 4735, 6978, 7317, 7326, 7850, 9127, 9393, 9395); and that ”the word of their testimony“ denotes the truth Divine which is received, is plain

[6] They who are in the external sense of the Word separate from the internal, thus who are separated from the true doctrine of the church, apprehend this prophetic saying no otherwise than according to the letter; namely, that by ”blood“ is meant blood, thus the Lord’s passion; when yet it is the Divine truth that proceeds from the Lord that is there meant by ”blood.“ They who are in the true doctrine of the church are able to know that they are not saved by blood, but by hearing truth Divine, and doing it; thus that those are saved who suffer themselves to be regenerated by the Lord through the Divine truth.  This all are able to know, to apprehend, to see, and to perceive, who are in enlightenment from the Lord; thus all who are in the good of charity and of faith, for these are they who are enlightened.  This I can avouch - that when I am reading ”the blood of the Lamb,“ and am thinking of the blood of the Lord, the angels who are with me know no otherwise than that I am reading ”the Divine truth that proceeds from the Lord,“ and that I am thinking about this.  But let the simple remain in their doctrine, that they are saved through the Lord‘s blood, provided they live in accordance with His Divine truth; for they who so live are enlightened in the other life.

AC 9411. And they saw God.  That this signifies faith, is evident from the signification of ”seeing God,“ as being to be endowed with intelligence and faith; for in the internal sense ”to see“ denotes to see spiritually; and to see spiritually is to see from faith; hence it is that in the Word ”to see“ signifies to have faith (n. 2325, 3863, 3869, 4403-4421, 5400, 6805, 9128). That they saw the God of Israel, that is, the Lord, is because the laws promulgated from Mount Sinai signify in a wide sense the Word in its whole complex; and the Word is Divine truth from the Lord, which in its supreme sense treats of the Lord alone.  Wherefore they who are in enlightenment when reading the Word, see the Lord; and this takes place from faith and from love.  This is effected in the Word alone, and not in any other writing whatever.  From this it is plain why Moses, Aaron, Nadab, and Abihu, and the seventy elders, saw the Lord.  That He was seen by them, and not by the sons of Israel who were set apart, is plain from (verses 9 and 10) which precede; for it is there said that ”Moses went up, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel, and they saw the God of Israel;“ and in this verse, ”and unto the sons of Israel who were set apart He sent not His hand.“ The reason why the former saw God, and not the latter, was that Moses and Aaron represented the Word as to the internal and the external senses (n. 9374),and Nadab and Abihu represented doctrine from both (n. 9375), and the seventy elders represented all who are in good from the truths thence derived (n. 9376, 9404) but the sons of Israel who were set apart represented those who are in the external sense of the Word separate from the internal.

AC 9412. And did eat and drink.  That this signifies instruction about the good and truth of worship, is evident from the signification of ”eating,“ as being the conjunction and appropriation of good (n. 2187, 2343, 3168, 3513, 3596, 3832, 4745, 5643); and from the signification of ”drinking,“ as being the conjunction and appropriation of truth (n. 3089, 3168, 4017, 4018, 5709, 8562).  That it also signifies instruction, namely, ”eating“ instruction about good, and ”drinking“ instruction about truth, is because spiritual food is all the good of faith from which is wisdom, and spiritual drink is all the truth of faith from which is intelligence (n. 56-58, 681, 1480, 3069, 3114, 3168, 3772, 4792, 5147, 5293, 5340, 5342, 5410, 5426, 5487, 5576, 5579, 5582, 5588, 5655, 5915, 8562, 9003). Hence there were instituted among the ancients banquets, feasts, dinners, and suppers, in order that they might be associated together by means of the things of wisdom and intelligence (n. 3596, 3832, 5161, 7836, 7996, 7997).

[2] From this also in the Word ”feasts,“ ”dinners,“ and ”suppers,“ signify associations together in respect to faith and love, as in the following passages:--

Many shall come from the east even to the west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of the heavens (Matt. 8:11).

Jesus said unto the disciples, Ye shalt eat and drink upon My table in My kingdom (Luke 22:30).

Blessed are those servants whom the Lord when He cometh shall find watching; verily I say unto you that He shall gird Himself, and make them sit down, and shall Himself come and minister to them (Luke 12:37)

The disciples prayed Jesus, saying, Master, eat. But He said unto them, I have food to eat that ye know not of (John 4:31, 32).

Jesus said, I am the living bread that came down from heaven; if any man eat of this bread, he shall live eternally (John 6:51).

That heavenly bread is here meant, is plain.  Heavenly bread is all the good of love and of faith from the Lord (n. 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 5915, 6118, 9323).

[3] That ”eating and drinking“ signify being instructed about the good and truth of faith, is evident from the following passages:--

Then shall ye begin to say, We have eaten and drunk in Thy presence, and Thou hast taught In our streets; but He shall say, I tell you, I know not whence ye are; depart from Me all ye workers of iniquity (Luke 13:26, 27);

”to eat and drink in the Lord’s presence“ denotes to instruct from the Word about the goods and truths of faith; ”to teach in the streets“ denotes to preach truths from the Word of the Lord, for preaching was formerly done in the streets, because ”streets“ signify the truths of doctrine of the church (n. 2336).

[4] In Isaiah:--

Everyone that thirsteth, come ye to the waters, and he that hath no silver, come ye, buy and eat; come, buy wine and milk without silver and without price.  Wherefore do ye weigh out silver for that which is not bread? and your labor for that which satisfieth not? attending attend ye unto Me, and eat ye that which is good, that your soul may delight itself in fatness.  Incline your ear, and come unto Me; hear, that your soul may live.  Behold, I have given him for a witness to the peoples, a prince and a lawgiver to the nations (Isa. 55:1-4);

that ”eating and drinking“ here denote to be instructed by the Lord; and that ”waters,“ ”wine,“ ”milk,“ ”bread,“ and ”fatness“ denote the things of the truth and good of faith from Him, is plain, for it is said, ”incline your ear, come unto Me; hear, that your soul may live; behold I have given him for a witness to the peoples, a prince and lawgiver to the nations.“

[5] In Ezekiel:--

Behold I break the staff of bread in Jerusalem; that they may eat bread by weight, and with anxiety; and drink waters by measure, and with amazement; and they shall lack bread and water, and pine away because of their iniquity (Ezek. 4:16, 17);

”to eat bread and drink waters“ denotes to be instructed in the goods and truths of faith (n. 9323). In like manner in Amos:--

Behold the days come, in which I will send a famine in the land; not a famine for bread, nor a thirst for waters; but for hearing the words of Jehovah (Amos 8:11);

that ”a famine for bread,“ and ”a thirst for waters,“ devote scarcity and deficiency of the knowledges of good and truth, (n. 3364, 4958, 5277, 5279, 5281, 5300, 5360, 5376, 5415, 5568, 5576, 5579, 5893, 6110).

[6] From all this it can be seen what is signified by the eyes of the disciples being opened, and their knowing the Lord, when He brake the bread and gave it to them (Luke 24:29-31); for ”breaking the bread and giving it to them“ in the spiritual world signifies to instruct in the good and truth of faith, by means of which the Lord appears; also what is signified by the bread and wine, and by eating and drinking, in the Holy Supper; and again what is signified by the Lord‘s saying unto His disciples after its institution, that ”He would not drink of that product of the vine until that day when He should drink it with them new in the Father’s kingdom“ (Matt.  26:26-29).  The reason why ”eating and drinking“ denote instruction about the good and truth of worship, is that it was done after the sacrifices, and likewise from the sacrifices, and the sacrifices represented in general all worship (n. 9391).

AC 9413. Verses 12-15.  And Jehovah said unto Moses, Come up to Me into the mountain, and be thou there; and I will give thee the tables of stone, and the law, and the commandment, which I will write to teach them. And Moses rose up, and Joshua his minister; and Moses went up unto the mountain of God. And he said unto the elders, Sit ye here for us, until we return unto you; and behold Aaron and Hur are with you; whosoever hath words, let him come near unto them.  And Moses went up unto the mountain, and the cloud covered the mountain.  ”And Jehovah said unto Moses,“ signifies instruction from the Lord for those who are in the external sense; ”Come up to Me into the mountain, and be thou there,“ signifies the presence of the Lord with them through an intermediate; ”and I will give thee the tables of stone,“ signifies the book of the law, that is, the Word in the whole complex; ”and the law and the commandment,“ signifies truth in general and in particular; ”which I will write to teach them,“ signifies for remembrance and for instruction; ”and Moses rose up, and Joshua his minister,“ signifies the Word and the representative; ”and Moses went up unto the mountain of God,“ signifies toward heaven; ”and he said unto the elders,“ signifies those who are in the external sense alone; ”Sit ye here for us,“ signifies that they should remain in it; ”until we return unto you,“ signifies until there is an answer; ”and behold Aaron and Hur are with you,“ signifies the doctrine of truth from such a Word; ”whosoever hath words, let him come near unto them,“ signifies that falsities are thereby to be removed; ”and Moses went up unto the mountain,“ signifies to heaven; ”and the cloud covered the mountain,“ signifies the external things of the Word.

AC 9414. And Jehovah said unto Moses.  That this signifies instruction from the Lord for those who are in the external sense, is evident from the signification of ”saying,“ as being instruction, when it involves the things which follow and give instruction (n. 7186, 7241, 7267, 7304, 7380, 7517, 7769, 7793, 7825, 8041); that it is from the Lord is because by ”Jehovah“ in the Word is meant the Lord (n. 1343, 1736, 1793, 2004, 2005, 2018, 2025, 2921, 3023, 3035, 5663, 6280, 6281, 6303, 6905, 8274, 8864, 9315); and from the representation of Moses, as being that which mediates between the Lord and the people, thus the Word in respect to its holy external, for this is what mediates. That Moses now begins to have this representation, is evident from the series of what follows.  For that people was in the external of the Word, and from this in the external of worship separate from what is internal (n. 9380).  They who are of such a character cannot possibly have holy communication with the Lord, still less conjunction, except through an intermediate.  How the case is in regard to this, will be unfolded more fully below (n. 9419).

[2] That this people was in the external sense of the Word separate from the internal, and consequently in the like worship, is very manifest from what follows.  For after forty days they fell back altogether and worshiped a golden calf instead of Jehovah. Wherefore also Moses then cast away the tables out of his hand, and brake them; and afterward he was commanded to hew out other tables, upon which the same words should be written.  By this was signified that this people was by no means willing to acknowledge any doctrinal thing from the internal sense of the Word, such as there is in heaven; but only from its external sense separate from the internal, such as is even at this day among them.  Wherefore also that people was no longer called the ”people of Jehovah,“ but the ”people of Moses,“ as in the following passages:--

Jehovah spake unto Moses, Go, get thee down; for thy people, which thou madest to come up out of the land of Egypt, have corrupted themselves (Exod. 32:7).

Jehovah spake unto Moses, Depart, go up hence, thou and the people which thou hast made to come up out of the land of Egypt (Exod. 33:1).

On this account also they were afterward removed from the mountain: ”No man shall come up with thee, and also no man shall be seen in the whole mountain; and no flock or herd shall feed over against this mountain“ (Exod. 34:3); for by ”Mount Sinai“ is signified the law, or Divine truth, and the Word, such as it is in heaven; thus also heaven (n. 8399, 8753, 8793, 8805). The reason why Moses previously represented the Word in general, that is, both as to its internal sense and as to its external sense, was that the subject there treated of was the promulgation of the law, which signified the revelation of Divine truth in general; for it was the beginning of revelation, seeing that everything else in the Word was written afterward.

AC 9415. Come up to Me into the mountain, and be thou there. That this signifies the Lord‘s presence with them through an intermediate, is evident from the signification of ”coming up,“ as being elevation toward higher, that is, more interior, things (n. 3084, 4539, 4969, 5406, 5817, 6007), and consequently conjunction with them (n. 8760, 9373).  That it denotes the presence of the Lord, is because it is said, ”Come up to Me into the mountain, and be thou there;“ for by Jehovah, to whom he was to go up, is meant the Lord (n. 9414); and by ”Mount Sinai“ is signified the Word which is from the Lord, thus in which is the Lord (n. 8399, 8753, 8793, 8805), consequently also heaven; for the Word is the Divine truth that proceeds from the Lord; and heaven is the receptacle of truth Divine, thus of the Lord Himself, as has been frequently shown above.  From this it is plain that by ”coming up to Jehovah into the mountain“ is signified the presence of the Lord. That ”with the people through an intermediate“ is signified, is because Moses now represents the people as their head, thus as what mediates, as was said just above (n. 9414).

[2] It is said ”the presence of the Lord with them through an intermediate,“ because the Lord makes Himself present with man, but not man with the Lord. For all the good of love and truth of faith come from the Lord; and nothing whatever of good and of truth comes from man. Wherefore the presence of the Lord is with those who admit Him; that is, with those who in faith and love receive the truth Divine which is from Him.  That the Lord comes to these, and not they to Him, the Lord Himself teaches in John:--

He that loveth Me keepeth My word, and We will come unto him, and make Our abode with him (John 14:23).

He that abideth in Me, and I in him, the same beareth much fruit; for without Me ye can do nothing (John 15:5).

A man can receive nothing except it he given him from heaven (John 3:27).

AC 9416. And I will give thee the tales of stone.  That this signifies the book of the law, or the Word in the whole complex, is evident from the signification of ”the tables,“ as being that whereon were written the things which are of doctrine and of life, here the things which are of heavenly doctrine and of a life in accordance therewith.  That these tables signify the book of the law, that is, the Word in the whole complex, is because the things which were inscribed on them contained in general all things that belong to heavenly life and doctrine. Wherefore also those things which were inscribed on them are bed ”the ten words“ (Exod. 34:28; Deut. 10:4); for by ”ten“ in the internal sense are signified all; and by ”words“ are signified the truths of doctrine, and the goods of life. That ”ten’s‘ denotes all, (n. 3107, 4638, 8468, 8540); that “words” denote the truths and goods of life and doctrine, (n. 1288, 4692, 5272). For this reason these tables signify the Word in the whole complex; in like manner as the law, which in a close sense signifies what was inscribed on these tables; in a less close sense the Word written by Moses; in a wide sense the historic Word; and in the widest sense the Word in its whole complex; as may be seen above (n. 6752). Moreover the things inscribed on these tables were the first of the revelation of Divine truth, and were proclaimed by the Lord before all the people of Israel with a living voice. The things which are first signify all the rest in their order; and their being proclaimed by the Lord with a living voice signifies immediate Divine inspiration in the rest also.  The reason why these tables were of stone was that “stone” signifies truth (n. 643, 1298, 3720, 6426), properly truth in ultimates (n. 8609); truth Divine in ultimates is the Word in the letter, such as it is on this earth (n. 9360).

[2] The reason why there was not one table, but two, was that there might be represented the conjunction of the Lord through the Word with the church, and through the church with the human race.  Therefore they are also called “the tables of the covenant” (Deut. 9:9, 11, 15); and the words inscribed are called “the words of the covenant” (Exod. 34:27, 28), and also “the covenant” (Deut. 4:13, 23); and the ark itself, in which the tables were placed, was called “the ark of the covenant” (Num. 10:33; 14:44; Deut. 10:8; 31:9, 25, 26, Josh. 3:3, 6, 8, 11, 14, 17; 4:7, 9, 18; 6:6, 8; 8:33; Judges 20:27; 1 Sam.  4:3-5; 2 Sam. 15:24; 1 Kings 3:15; 6:19; 8:1, 6; Jer. 3:16); for a “covenant” denotes conjunction (n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778, 9396). Wherefore these tables were divided the one from the other; but were joined together by attachment; and the writing was continued from one table on to the other, as though it was upon one table; but not according to the common opinion, some commandments upon one table, and some upon the other. For by one being divided into two, and by the two being thus joined together, or placed beside each other, is signified the conjunction of the Lord with man.  For this reason covenants were entered into in a similar way; as with Abraham by a she-calf, a she-goat, and a ram divided in the middle, and by one part being placed opposite the other (Gen. 15:9-12); in this chapter also by the blood being put in basins, and half of it being sprinkled on the altar, and half upon the people (Gen. 15:6, 8); and in general by all the sacrifices, a part of which was burnt upon the altar, and a part was given to the people to eat. The like was also represented by the breaking of bread by the Lord (Matt. 14:19; 15:36; 26:26; Mark 6:41; 8:6; 14:22; Luke 9:16; 22:19; 24:30, 35).  Hence also it is that by “two” in the Word is signified conjunction (n. 5194, 8423), here, that of the Lord and heaven, or of the Lord and the church, thus also of good and truth, which conjunction is called the heavenly marriage.  From this it can be seen why there were two tables, and why they were written on the two sides, on the one side and on the other (Exod. 32:15, 16).

[3] Moreover, “writing” and “engraving” on “tables” signify in the Word those things which must be impressed on the memory and on the life, and which are therefore to be lasting; as in the following passages:--

Write it before them on a table, and impress it on a book, that it may be for the latter day forever even to eternity (Isa. 30:8).

The sin of Judah is written with a pen of iron, with a point of a diamond; it is graven upon the table of their heart, and upon the horns of your altars (Jer. 17:1).

Jehovah said, Write the vision, and make it plain upon tables, that he may run that readeth it For the vision is yet for the appointed time; though it tarry, wait for it; because coming it will come (Hab. 2:2, 3).

AC 9417. And the law and the commandment.  That this signifies truth in general and in particular, is evident from the signification of “the law,” as being truth in general; and from the signification of “the commandment,” as being truth in particular.  In the Word a distinction is made between “commandments,” “judgments,” and “statutes;” and by “commandments” are meant those things which are of life, by “judgments” those which are of the civil state, and by “statutes” those which are of worship (n. 8972). But all these are called by the general term “law;” and the particulars of the law are called “commandments,” as is evident from many passages in the Word.  Consequently when mention is made of “law and commandment,” there is meant truth in general and in particular.

AC 9418. Which I will write to teach them.  That this signifies for remembrance and for instruction, is evident from the signification of “writing,” as being for remembrance (n. 8620); and that “writing to teach” denotes for instruction is evident.

AC 9419. And Moses rose up, and Joshua his minister.  That this signifies the Word and the representative, is evident from the representation of Moses, as being that which mediates between the Lord and the people who are in the external sense of the Word separate from the internal, thus also the Word, in accordance with what was shown just above (n. 9414); and from the representation of Joshua his minister, as being the representative. That Joshua here denotes the representative, is because the representative serves and ministers, in order that the external things of the Word and of worship may be presented to the Lord through the intermediate, which was Moses.  But these things are of such a nature that they can with difficulty fall into ideas, except with those who know how the external or literal sense of the Word is presented representatively in heaven; namely, that it is presented in one manner with those who are in the external sense and at the same time in the internal, who are those in the external sense of the Word and at the same time in the true doctrine of the church; and in a different manner with those who are in the external sense separate from the internal, as was the case with this people. In what manner it was effected with this people, (n. 4311).

[2] From this some idea can be formed of the intermediate which Moses represents, and the ministering representative which Joshua represents; namely, that the holy internal that belongs to the Divine truth proceeding from the Lord, thus to the Word and the consequent worship, flows into heaven and is there received by the angels; and also that mediately through this holy internal, and also immediately, there flows in from the Lord a holiness into the good spirits who are with the man who is reading the Word, or is engaged in the derivative worship. This holiness is called the holy external; and when this flows in with man it presents representatives according to the correspondences with him. From all this it can be seen how the case is with the Intermediation which Moses now represents, and with the Ministry which Joshua represents; namely, that the holy external is the intermediate; and that the representative, which is the ultimate of order, is the ministry.  But be it known that such is the nature of the influx of Divine truth that it does not fall into a human idea unless this is enlightened by the Lord; for a man perceives no otherwise than that the holiness of the Word and of worship inflows from man to the Lord. But this order is inverted order, and is called “physical influx.” That this influx is apparent, and by no means real, (n. 9223, 9227).

AC 9420. And Moses went up unto the mountain of God.  That this signifies toward heaven, is evident from the signification of “Mount Sinai,” which is here “the mountain of God,” as being the Law or Divine truth which is from the Lord, thus the Word such as it is in heaven, consequently also heaven (n. 8399, 8753, 8793, 8805).  The reason why the revelation was made on a mountain, and this mountain is called “the mountain of God,” is that a “mountain” signifies the celestial of love, which is good, and consequently it signifies heaven, and in the supreme sense the Lord (n. 795, 796, 2722, 4210, 6435, 8327); and “the mountain of God” signifies Divine truth from the Divine good of the Lord’s Divine love (n. 8758); for in the Word the Lord is called “God” from Divine truth, and “Jehovah” from Divine good (n. 2769, 2807, 2822, 3921, 4295, 4402, 7010, 7268, 8192, 8301, 8988, 9167). From this it is called “the mountain of God.”

[2] That “Mount Sinai” denotes the Law, or the Divine truth that proceeds from the Divine good of the Lord, thus the Word, and in the supreme sense the Lord, is evident in David:--

The earth trembled, the heavens also dripped at the presence of God; even this Sinai at the presence of God, the God of Israel.  The chariots of God are two myriads, thousands of peaceful ones; the Lord is in them, Sinai is in the sanctuary (Ps 68:8, 17);

that “the earth” and “the heavens” denote the external and the internal of the church, see (n. 1733, 2117, 2118, 3355, 4535); and that a “chariot” denotes doctrine, (n. 2760, 5321, 8146, 8148, 8215).  Hence “the chariots of God” denote doctrinal things, or truths Divine, such as are in the heavens. From this it is plain that by “this Sinai at the presence of God, the God of Israel,” and by “Sinai in the sanctuary,” is signified the Law, or Divine truth proceeding from the Divine good of the Lord, and in the supreme sense the Lord in heaven.  In the book of Judges:--

Jehovah, when Thou wentest forth out of Seir, when Thou marchedst out of the field of Edom, the earth trembled, the heavens also dripped, the clouds also dripped water. The mountains flowed down before Jehovah, this Sinai before Jehovah (Judges 5:4, 6);

where also “this Sinai” denotes the Divine truth proceeding from the Divine good of the Lord. In like manner in Moses:--

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

AC 9421. And he said unto the elders.  That this signifies those who are in the external sense alone, is evident from the signification of “the elders,” as being those who are in the external sense alone. That the elders of the Israelitish people here represent these, is because they were the heads of the people, and, so represented the whole people.  That these were in the external sense of the Word without the internal, has been often shown above.  For when Moses went up to the mountain, he represented the holy external of the Word, which is intermediate, or a medium, between its holy internal and the representative which is of the external sense (n. 9414, 9419). Hence it follows that the elders who were seated beneath the mountain, and thus separated from Moses, represented the external sense alone; for Moses said unto them, “Sit ye here for us, until we return unto you.”

AC 9422. Sit ye here for us.  That this signifies that they should remain in it, is evident from the signification of “sitting here,” namely, in this place, or under the mountain, as being to remain in the external sense.  “To sit” in a place denotes to remain in one‘s state, and “under the mountain” denotes in the external sense of the Word; for by “sitting” is signified remaining, as will be evident from what follows.  By “place” is signified state, and by “Mount Sinai” is signified the Law, or Divine truth proceeding from the Lord, thus the Word (n. 9420); by its summit, where Jehovah or the Lord was (Exod.  19:20), is signified the highest or inmost of the Law, that is, of the Word (n. 8827); by all the rest of the mountain that was below the summit is signified the internal of the Law or of the Word, such as it is in heaven; and by what was beneath the’ mountain, where were the elders and the people, is signified the external of the Law or of the Word, which is its external sense.  Thus are represented in the Word the inmost, the interior, and the exterior, of the things signified by “the mountain;” here the inmost, the interior, and the exterior things of the Law or of the Word, for “Mount Sinai” signifies the Law, or the Word (n. 9420).  From this it is plain that by “Sit ye here for us,” is signified that they should remain in the external sense.

[2] That it is said “sit” is because “sitting” signifies remaining in a state; for movements from place to place signify changes of state of the interiors, as can be seen from what has been already shown (n. 2837, 3356, 3387, 4321, 4882, 5605, 7381).  Consequently “sitting” signifies a permanent abiding in the state of the interiors.  Because “sitting” has such a signification, therefore to sit was one of the rituals received among the sons of Israel when they represented a permanent state of the interiors; as in the book of Judges:--

The sons of Israel came unto Bethel, and wept, and sat there before Jehovah, and fasted that day until the evening (Judges 20:26).

The people came to Bethel, and sat there till even before God, and lifted up their voice, and wept with a great weeping (Judges 21:2).

Here by “sitting” is signified permanence in a state of grief.

[3] From this it can be seen why “sitting” is spoken of, and what it infolds in the following passages:--

Jehovah, Thou hast known my downsitting and mine uprising; Thou hast understood my thought afar off (Ps. 139:2).

Thou shalt not go into the house of feasting to sit with them (Jer. 16:8).

Then he shall stand and shall feed in the strength of Jehovah his God; and they shall sit (Micah 5:4).

Come down, and sit on the dust, O virgin daughter of Babylon; sit on the earth.  Sit thou in silence, and enter Into darkness, O daughter of the Chaldeans; she saith in her heart, I shall not sit a widow (Isa. 47:1, 5, 8).

In like manner in other passages: as “sitting in darkness” (Isa.  42:7); “sitting in the assembly,” and “sitting alone” (Jer.  15:17); “sitting on the right hand and on the left” (Matt. 20:21), denoting to remain in a state of power over others; and “sitting on the right hand of the power of God” (Matt. 26:63, 64; Mark 14:62; 16:19), speaking of the Lord, and denoting that the Divine omnipotence shall endure forever.

AC 9423. Until we return.  That this signifies until there is an answer, is evident from the signification of “returning,” as being an answer; for when by “sitting here” is signified to remain in this state (n. 9422), by “returning” is signified that they were to be instructed about what should then be done; thus an answer.

AC 9424. And behold Aaron and Hur are with you.  That this signifies the doctrine of truth from such a Word, is evident from the representation of Aaron, as being the Word in the external sense, and also the doctrine of good and truth (n. 6998, 7009, 7089); here the doctrine of truth from this sense alone, because by “the elders,” over whom Aaron below the mountain presided as the head, are signified those who are in the external sense of the Word (n. 9421); and from the representation of Hur, when adjoined to Aaron, as being the truth of this doctrine, which was also represented by Hur when together with Aaron he held up the hands of Moses (Exod. 17:10-12): (n. 8603, 8611); for truths out of the Word from which is doctrine, support the Word, which was then represented by Moses.

[2] Occasion again offering, it shall be briefly told how the case is with the support of the Word by doctrine that is from the Word. He who does not know the arcana of heaven must needs believe that the Word is supported without doctrine from it; for he supposes that the Word in the letter, or the literal sense of the Word, is doctrine itself. But be it known that all the doctrine of the church must be from the Word, and that the doctrine from any other source than the Word is not doctrine in which there is anything of the church, still less anything of heaven. But the doctrine must be collected from the Word, and while it is being collected, the man must be in enlightenment from the Lord; and he is in enlightenment when he is in the love of truth for the sake of truth, and not for the sake of self and the world. These are they who are enlightened in the Word when they read it, and who see truth, and from it make doctrine for themselves. The reason of this is that such communicate with heaven, thus with the Lord; and being enlightened by the Lord in this way they are led to see the truths of the Word such as they are in heaven; for the Lord inflows through heaven into their understandings, because it is the man‘s interior understanding that is enlightened.  And at the same time the Lord flows in with faith, by means of the cooperation of the new will, a feature of which is to be affected with truth for the sake of truth.  From all this it can now be seen how the doctrine of truth and good is given man by the Lord.

[3] That this doctrine supports the Word in respect to its literal or external sense, is plain to everyone who reflects; for everyone in the church who thinks from doctrine sees truths in the Word from his doctrine and according thereto, and explains those which do not coincide with it; and those which seem to be opposed to it he passes by as though he did not see or understand them; that all do so, even heretics, is known.  But they who are in the genuine doctrine of truth from the Word, and in enlightenment when they read the Word, see everywhere truths that agree, and nothing whatever that is opposed; for they do not dwell upon what is said therein according to appearances, and according to the common apprehension of men, because they know that if the appearances are unfolded, and as it were unswathed, the truth is laid bare. Nor are they led astray by falsities from the fallacies of the external senses, as is the case with heretics and fanatics, especially with Jews and Socinians; nor by falsities from the loves of self and the world, as is the case with those who are meant by “Babel.” As none of these can be enlightened, they hatch out from the external sense alone a doctrine in favor of their own loves, and add thereto many things from their own; whereby the Word is by no means supported; but falls.  Be it known that the internal sense of the Word contains the genuine doctrine of the church.

[4] From all this it is now evident what is the quality of the doctrine here represented by Aaron and Hur, which, being solely from the external sense of the Word apart from the internal, was merely idolatrous.  On this account it is said of Aaron, by whom such doctrine was represented, that he made an idol, or golden calf (Exod. 32:2-5, 20, 35; Deut. 9:21).  Moreover in the Word such doctrines are described by “idols,” as in the prophets throughout.  In Ezekiel:--

I went in and saw all the idols of the house of Israel portrayed upon the wall round about.  And there stood before them seventy men of the elders of the house of Israel, and each had his censer in his hand; and abundance of a cloud of incense went up (Ezek. 8:10, 11);

here “the idols of the house of Israel” denote doctrines from the external sense only of the Word, not through enlightenment from the Lord, but through man’s own intelligence, thus falsities; worship in accordance with these is signified by “a censer in the hand of each,” and by “abundance of a cloud of incense.”

[5] In Hosea:--

They sin more and more, they make them a molten image of their silver, in their own intelligence, all the work of the craftsmen; saying to them, sacrificing a man, they kiss calves (Hosea 13:2);

“a molten image of silver,” and “the work of the craftsmen,” denote doctrine from one‘s own intelligence, and not from the Lord, thus from the external sense of the Word separate from the internal sense, which is the case with those who  are solely in external things, and not at the same time in internal things; that is, with those who are in the loves of self and of the world, and not in love to the Lord and in love toward the neighbor.

[6] In Isaiah:--

In that day a man shall cast away the idols of his silver, and the idols of his gold, which they made for themselves, to bow down to moles and to bats; to enter into the clefts of the rocks, and into the clefts of the crags (Isa. 2:20, 21; 31:7);

“the idols of silver” denote falsities of doctrine; and “the idols of gold,” evils of doctrine; “to bow down to moles and bats, and to enter into the clefts of the rocks and the crags” denotes worship from the falsities and the evils of faith.

[7] In the same:--

Ye shall judge unclean the covering of the graven images of thy silver, and the clothing of the molten image of thy gold; thou shalt scatter them as a menstruous cloth; thou shalt call it dung (Isa. 30:22);

“the covering of the graven images of silver, and the clothing of the molten image of gold” denote memory-knowledges of falsity and evil, which are acknowledged and worshiped instead of truths and goods.  In the same:--

I told thee thenceforth, lest thou shouldest say, Mine idol hath done these things, and my graven image; and my molten image hath commanded them (Isa. 48:5);

here also “idol,” “graven image,” and “molten image,” denote doctrinal things from man’s own intelligence.

[8] In like manner in Jeremiah:--

Every man is become foolish from knowledge; every founder is put to shame by his graven image; because his molten image is a He, and there is no breath in them; they are vanity, a work of delusions (Jer. 10:14, 15);

here also “graven image” and “molten image” denote doctrinal things from man‘s own intelligence, which in the external form, because from the external sense of the Word, appear like truths, but in their internal form are falsities; therefore such a man is said to be “foolish from knowledge, and his molten image a lie,” and that “there is no breath in them;” they are also called “vanity,” and “a work of delusions.” In like manner in Habakkuk:--

What profiteth the graven image, that the maker thereof hath graven it; the molten image, and the teacher of a He, that the fabricator of his figment trusteth therein? (Habakkuk 2:18).

[9] In Isaiah:--

The craftsman foundeth a graven image, and the metal-caster overlayeth it with gold, and casteth chains of silver; he seeketh for himself a wise craftsman to prepare a graven image (Isa.  40:19, 20);

here in like manner “a graven image” denotes doctrine from man’s own intelligence.  The likeness to truth, induced on it through the Word from its external sense only, and at the same time from fallacies and outward appearances, is signified by “the metal-caster overlaying it with gold, and casting chains of silver, and seeking a wise craftsman to prepare it”

[10] In the same:--

They that fashion a graven image are all vanity, and their most wished for things do not profit.  He fashioneth the iron with the tongs, and worketh in the coals, and shapeth it with sharp hammers, and worketh it with the arm of his strength.  He fashioneth wood, he stretcheth out a line, and marketh it out with a rule; he maketh it in the corners, and marketh it out with the compasses, and maketh it in the form of a man, according to the beauty of a man, to dwell in the house (Isa. 44:9, 13);

here is described the formation of doctrine from man‘s own intelligence, and not from any enlightenment from the Lord; and how a likeness of truth is induced on falsities by applications of the Word from its external sense alone, and by reasonings from the fallacies of the senses. Wherefore it is said that he “maketh it in the form of a man, according to the beauty of a man, to dwell in the house.” From this there is a likeness of truth in the external form; but falsity in the internal. There is falsity in the internal form when truths are not thought of rightly; for one and the same truth is thought of differently by one person from what it is by another; but falsely by all who are in evil; for one truth consists of an infinite number of other truths; but in the case of those who are in evil it consists of an infinite number of falsities.  Consequently with the latter there is no life in this truth; and this is meant by there being “no breath in them,” and by their “not hearing, nor seeing, nor understanding” (Jer. 51:17; Ps. 115:4-6).  This is like the portrait of a man, which is inwardly nothing but clay, as compared with the form of the man himself, within which there is life, and heavenly beauty, if truths from good are therein.

AC 9425. Whosoever hath words, let him come near unto them. That this signifies that falsities are thereby to be removed, is evident from the signification of “having words,” as being to dispute about truths; for “words” denote truths (n. 1288, 4692, 5272); and from the signification of “coming near unto them,” as being that they may be judged from that doctrine; for by “Aaron and Hur” to whom they were to “come near,” is signified doctrine from the external sense of the Word; and also that falsities are to be removed, for he removes falsities who in a dispute about truths judges from doctrine.  That Aaron, however, did not remove falsities, but removed truths, is evident from the worship of the calf instead of Jehovah; of which in what follows.  For, as just said, those who teach the external things of the Word apart from anything internal, thus without the genuine doctrine of good and truth, do not discriminate between truth and falsity, nor between good and evil; but call that truth which favors the fallacies of the senses, and that good which favors concupiscences.  Thus they call falsity truth, and evil they call good.

AC 9426. And Moses went up unto the mountain.  That this signifies to heaven, is evident from what was unfolded above (n. 9420), where the same words occur.

AC 9427. And the cloud covered the mountain.  That this signifies the external things of the Word, is evident from the signification of “the cloud,” as being the external of the Word, that is, its literal sense (n. 2135a, 4060, 4391, 5922, 6343, 6752, 8106, 8443, 8781, 8814, 8819); and from the signification of this “mountain which the cloud covered,” as being the Divine truth proceeding from the Lord, thus the Word; and as the Divine truth proceeding from the Lord makes heaven, by this “mountain” is also signified heaven (n. 9420).  Hence by “the cloud covered the mountain” is signified the external sense of the Word which covers the internal sense, and also heaven.

AC 9428. Verses 16-18. And the glory of Jehovah tarried upon Mount Sinai, and the cloud covered it six days; and on the seventh day He called unto Moses out of the midst of the cloud.  And the aspect of the glory of Jehovah was like devouring fire on the top of the mountain in the eyes of the sons of Israel. And Moses entered into the midst of the cloud, and went up unto the mountain; and Moses was in the mountain forty days and forty nights.  “And the glory of Jehovah tarried upon Mount Sinai,” signifies the interior things of the Word of the Lord in heaven; “and the cloud covered it,” signifies the ultimate of the Word, which is thus relatively obscure; “six days,” signifies when in a state of truth; “and on the seventh day He called unto Moses,” signifies the coming of the Lord when truth has been conjoined with good; “out of the midst of the cloud,” signifies out of the obscurity there was before; “and the aspect of the glory of Jehovah was like devouring fire on the top of the mountain in the eyes of the sons of Israel,” signifies Divine truth in heaven itself resplendent from the good of love, but injuring and vastating with those who are in its external separate from the internal; “and Moses entered into the midst of the cloud,” signifies the Word in the external sense; “and went up unto the mountain,” signifies elevation to heaven; “and Moses was in the mountain forty days and forty nights,” signifies what is complete in respect to instruction and influx.

AC 9429. And the glory of Jehovah tarried upon Mount Sinai. That this signifies the interior things of the Word of the Lord in heaven, is evident from the signification of “the glory of Jehovah,” when said of the Word, as being its internal sense, thus the interior things of the Word (n. 2135a, 5922); and from the signification of “Mount Sinai,” as being Divine truth proceeding from the Lord, and consequently heaven (n. 9420, 9427).  That the interior things of the Word are called “glory” is because the Divine truth proceeding from the Lord as a sun is the light in heaven which gives sight to the angels there, and at the same time intelligence and wisdom (n. 1531, 1619-1632, 2776, 3138, 3167, 3190, 3195, 3339, 3341, 3636, 3643, 3862, 3993, 4302, 4415, 4527, 5400, 6313, 6608, 6905, 6907, 8644, 8707, 8861). From this Divine light is all the glory in heaven, which is such as to surpass all human apprehension.  From this it is plain why the internal sense of the Word is meant by “glory;” for the internal sense of the Word is the Divine truth that proceeds from the Lord in heaven, thus is the light from which is all the glory there.

[2] This is meant by “glory” in many passages of the Word, as that they should “see the Son of man in a cloud with glory” (Matt. 24:30; Luke 21:27); and that the Lord, after He had suffered, was to “enter into His glory” (Luke 24:26); that “when He should come in His glory, He would sit upon the throne of His glory” (Matt. 25:31), where “to sit upon the throne of glory” denotes to judge from the Divine truth which is from Himself; also that “Moses and Elias were seen in glory” (Luke 9:30, 31), that “Moses and Elias” here denote the Word, see the preface to Genesis xviii., and (n. 2762, 5247, 9372). The same is also meant by the “glorification” of the Lord, in John:

“Now hath the Son of man been glorified, and God hath been glorified in Him. God shall also glorify Him in Himself, and shall straightway glorify Him” (John 13:31, 32);

“to be glorified in God” denotes to become Divine good, from which is Divine truth. In like manner in (John 12:38).

[3] By “glory” is signified the Divine truth proceeding from the Lord such as it is in heaven, also in the following passages:--

The voice of one crying in the wilderness, Prepare ye the way of Jehovah.  And the glory of Jehovah shall be revealed, and all flesh shall see together (Isa. 40:3, 6);

treating of the coming of the Lord; where “the glory of Jehovah which shall be revealed” denotes the Divine truth. That the Lord is this truth, because it is from Him, is manifest in John:--

In the beginning was the Word, and the Word was with God, and God was the Word. In Him was life; and the life was the light of men. He was the true light. And the Word was made flesh, and we beheld His glory, the glory as of the Only begotten of the Father (John 1:1, 4, 9, 14);

here “the Word” denotes the Divine truth; in like manner “the light;” from which it is plain what is meant by “beholding His glory.” That the Lord did not appear in any other glory in the world, except when He was transfigured, is known.

[4] In like manner in another passage in John:--

These things said Isaiah, when he saw His glory, and spake of Him. But they loved the glory of men more than the glory of God. I am come a light into the world, that whosoever believeth in Me may not remain in the darkness (John 12:41, 43, 46);

here also the “glory of the Lord,” and the “glory of God,” denote the Divine truth, and the “glory of men” denotes falsity. In Isaiah:--

Shine, for thy light is come, and the glory of Jehovah is risen upon thee Jehovah shall arise upon thee, and His glory shall be seen upon thee. The glory of Lebanon shall come unto thee, to adorn the place of My sanctuary. Thy sun shall no more go down, neither shall thy moon wane; for Jehovah shall be unto thee for a light of eternity (Isa. 60:1, 2, 13, 20)

it is evident that the subject here treated of is the Lord’s coming, His kingdom, heaven, and the church. The Divine truth proceeding from His Divine Human is described in this whole chapter, and is called, “light,” “honor,” and “glory.”

[5] Again:--

They shall fear the name of Jehovah from the setting of the sun, and His glory from the rising of the sun. The Redeemer shall come to Zion (Isa. 59:19, 20);

here also the Lord is treated of; “the name of Jehovah” denotes all the truth of faith and good of love from which is worship (n. 2724, 3006, 6674, 9310).  Again:--

I have called thee in righteousness, and I will give thee for a covenant to the people, for a light of the Gentiles. I am Jehovah; this is My name; and My glory will I not give to another (Isa. 42:6, 8);

here also treating of the Lord, where “a light of the Gentiles” denotes the Divine truth which is from Him; “not to give His glory to another,‘ denotes that this Divine truth proceeds from no other than the Lord, who is one with Jehovah. As also in the same:--

For Mine own sake, for Mine own sake, will I do it, and My glory will I not give to another (Isa. 48:11).

[6] In like manner elsewhere:--

Thy light shall break forth as the dawn; thy righteousness shall walk before thee; the glory of Jehovah shall gather thee (Isa. 58:8)

He shall come to gather together all nations and tongues; that they may come, and see My glory (Isa. 66:18).

Jehovah Zebaoth shall reign in Mount Zion, and in Jerusalem, and before the elders shall be His glory (Isa. 24:23).

Jehovah said, I live; and all the earth shall be filled with the glory of Jehovah (Num. 14:20, 21).

In these passages the Lord is treated of, and the ”glory“ denotes the Divine truth that is from Him.

[7] Again:--

I saw the Lord sitting upon a throne, high and lifted up.  Above Him stood the seraphim. And one cried unto another, Holy, holy, holy, Jehovah Zebaoth, the fullness of all the earth is His glory (Isa. 6:1-3).

The heavens recount the glory of God (Ps. 19:1).

That the nations may fear the name of Jehovah, and the kings of the earth Thy glory; in that Jehovah hath built up Zion, and hath appeared in His glory (Ps. 102:15, 16).

The glory of God shall enlighten the Holy Jerusalem, and the Lamb is the lamp thereof. And the nations that are saved shall walk in her light; and the kings of the earth shall bring their glory and honor into it (Rev. 21:23, 24);

”the holy Jerusalem“ denotes the New Church; ”the glory of God,“ the Divine truth from the Lord therein; in like manner ”her light in which they shall walk;“ ”the kings of the earth who shall bring their glory,“ denote those who are in truths from good (n. 2015, 2069, 4581, 4966, 5044, 6148) From all this it can now be seen what is signified by ”the glory of Jehovah which tarried upon Mount Sinai“ (n. 8427).

AC 9430. And the cloud covered it.  That this signifies the ultimate of the Word which is thus relatively obscure, is evident from the signification of ”the cloud,“ as being the ultimate of the Word, or its literal sense (n. 2135a, 4060, 4391, 5922, 6343, 6752, 8106, 8443, 8781).  This sense is called a ”cloud,“ because it is in obscurity relatively to the internal sense; for this is in the light of heaven.  That it is in obscurity and like a cloud is because it is for man while he is in the world, whereas the internal sense is for man when he comes into heaven. But be it known that while a man is in the world, he is in the internal sense of the Word when he is in the genuine doctrine of the church as to faith and as to life; for through this doctrine the internal sense of the Word is then inscribed on both his understanding and his will; on his understanding through faith; and on his will through life.  When such a man comes into heaven he apprehends the Word no otherwise than according to its internal sense; and knows nothing of its external sense, this then appearing to him like a cloud that absorbs the rays of its light.

[2] It is said that the man then apprehends the Word according to its internal sense, and not according to its external sense.  That it is so is because all who are In heaven are instructed by the Lord from the truth Divine that is with man, thus from the Word.  The reason is that man is in the ultimate of order, and that all interior things terminate in the ultimate, the ultimate being as it were a support for the interior things, on which they subsist and rest.  The Word in the letter is Divine truth in the ultimate of order; in like manner the man of the church with whom is Divine truth, in respect to his natural and sensuous mind In the one, as in the other, the interior things terminate and rest, like a house on its foundation.  The house itself is heaven, and there Divine truth is such as is the Word in the internal sense; and the foundation is the world, and there Divine truth is such as is the Word in the external sense. As a house rests on its foundation, so also heaven rests on the church; and consequently the Divine truth in heaven upon the Divine truth in the earth; for there is a continuous connection from the Lord through heaven down to man by means of the Word.  This is the reason why it is always provided by the Lord that there shall be a church on the earth, in which Divine truth may be in its ultimate.  This is a secret as yet known to none, and which is meant by what was cited above (n. 9357, 9360).  Let all therefore beware of injuring the Word in any way; for they who injure it, injure the Divine Itself.

AC 9431. Six days.  That this signifies when in a state of truth, is evident from the signification of ”six days,“ as being a state of labor, and of combat (n. 737, 8510, 8888, 8975). That it denotes a state of truth is because there are two states with the man who is being regenerated by the Lord; the first state is called a state of truth, and the second state is called a state of good. The reason why the first state is called a state of truth, is that the man is then being brought into good by means of truth; and the reason why the second state is called a state of good, is that when the man is in good he has been brought in.  Moreover when a man is in a state of truth he is outside of heaven; but when he is in good, he is in heaven; thus has been brought in to the Lord. Besides, when a man is in the first state, or the state of truth, he is then in labor and combat, for he is then undergoing temptations; but when he is in the sea and state, or the state of good, he is then at rest and in the tranquillity of peace. The former state is what is represented in the Word by the six days which precede the seventh; but the latter state is what is represented by the seventh day or Sabbath (n. 8890, 8893, 9274). Concerning these two states with the man who is being regenerated, which are called the state of truth and the state of good, (n. 7923, 7992, 8505, 8506, 8510, 8513, 8516, 8539, 8643, 8648, 8658, 8685, 8690, 8701, 8722, 8772, 9139, 9224, 9227, 9230, 9274).

AC 9432. And on the seventh day He called unto Moses.  That this signifies when truth has been conjoined with good, is evident from the signification of ”the seventh day,“ as being the second state, when truth has been conjoined with good, that is, when the man is in good (n. 9431).

AC 9433. Out of the midst of the cloud.  That this signifies out of the obscurity there was before, is evident from the signification of ”the cloud,“ as being the ultimate of the Word, which is therefore relatively obscure (n. 9430). That this is ”the cloud“ is because the Divine truth which is from the Lord cannot possibly appear in the very brightness in which it is, for man would thereby perish, because his understanding would be totally blinded by the light of truth, and his will would be wholly extinguished by the fire of good; thus all his life would he annihilated. Hence it is that Divine truth is accommodated to each person’s apprehension, and is as it were veiled with a cloud, even with the angels (n. 6849). Among spirits this veiling appears like a cloud, which is dense or thin according to the reception of each one.

[2] This is meant by these words in Isaiah:--

Jehovah createth over every habitation of Mount Zion, and over her assemblies, a cloud by day, and a smoke and the shining of a flame of fire by night; for over all the glory shall be a covering. And there shall be a pavilion for a shadow in the daytime from the heat, and for a refuge and for a covert against flood and against rain (Isa. 4:5, 6);

”the habitation of Mount Zion“ denotes heaven and the church; ”her assemblies“ denote goods and truths; ”a cloud by day, a smoke by night, and a covering“ denote the veiling of truth Divine, thus its accommodation to apprehension. That the ”glory over which there was to be a covering“ denotes the Divine truth which is from the Lord, (n. 9429). ”A pavilion“ denotes the ultimate of truth Divine which hides the interior things; that it shall be ”for a shadow in the daytime from the heat, and for a refuge against flood and rain,“ is in order that man may be safe, and may not suffer any harm.

[3] The veiling of Divine truth is also described in David:--

O Jehovah my God, Thou art very great, Thou art clothed with glory and honor, who covereth Himself with light as with a garment, who layeth the beams of His chambers in the waters, who maketh the clouds His chariot. He foundeth the earth upon her bases, that it should not be moved for ever and ever. Thou hast covered it with the abyss as with a garment. Thou hast set a bound that they may not pass over (Ps. 104:1-9);

the ”glory and honor with which Jehovah,“ that is, the Lord, ”clothes Himself,“ denote Divine truth (n. 9429); the ”light with which He is covered as with a garment“ denotes Divine truth such as it is in heaven and in the church; that this truth is meant by ”light“ in the Word, see what was cited above (n. 9429); the ”chambers whose beams He layeth in the waters denote the societies of heaven; and the “waters” denote truths (n. 2702, 3058, 3424, 4976, 5668, 8568, 9323); the “clouds that He maketh His chariot” denote the truths from which is doctrine, a “chariot‘, being doctrine (n. 5321, 8215); ”the earth,“ of which it is said that ”He foundeth it upon her bases that it should not be moved forever,“ denotes the church; ”the earth“ in the Word denotes the church, (n. 9325); the ”bases on which it is founded“ denote truths in ultimates, such as are those of the Word in its literal sense; hence it is said that ”it should not be moved forever;“ ”the abyss with which it is covered as with a garment“ denotes external truth for the natural man (n. 6431, 8278). From this it is plain what is meant by the ”bound set that they may not pass over,“ namely, that it is the ultimate of truth Divine, in which the interior things terminate, and on which as on a support and a foundation they subsist and rest, as was said above.

AC 9434. And the aspect of the glory of Jehovah was like devouring fire on the top of the mountain in the eyes of the sons of Israel.  That this signifies Divine truth in heaven itself resplendent from the good of love, but injuring and vastating with those who are in its external separate from the internal, is evident from the signification of ”the aspect of the glory of Jehovah,“ as being the appearing of the Divine truth that proceeds from the Lord (that ”the aspect“ here denotes an appearing before the eyes, is manifest; and that ”the glory of Jehovah“ denotes the Divine truth that proceeds from the Lord, (n. 9429); from the signification of ”fire,“ as being love in both senses (n. 4906, 5215, 6314, 6832, 7324), here the Divine love itself; from the signification of ”the top of the mountain,“ as being the inmost of heaven, for by ”Mount Sinai“ is signified heaven (n. 9420, 9427), and by its highest part, which is called the ”top“ and the ”summit,“ is signified its inmost (n. 9422); from the signification of ”devouring,“ as being to consume, thus to injure and vastate; and from the representation of the sons of Israel, as being those who are in external things apart from internal, as shown frequently above. From all this it can be seen that by ”the aspect of the glory of Jehovah like fire on the top of the mountain“ is signified Divine truth in heaven itself resplendent from the good of love; and that by its being ”like devouring fire in the eyes of the sons of Israel“ is signified that it injures and vastates with those who are in its external apart from the internal.

[2] The case herein is this.  There are two loves absolutely opposite to each other heavenly love, and infernal love; heavenly love is love to the Lord and love toward the neighbor, and infernal love is the love of self and the love of the world.  Those with whom infernal loves reign are in hell; but those with whom heavenly loves reign are in heaven.  For love is the very life of man, because without love there is absolutely no life; for from love everyone has the heat and fire of his life. That without the vital heat and fire there is no life, is very evident. From this it follows that such as is the love, such is the life; consequently such as is the love, such is the man; and therefore from his loves everyone can know whether heaven is in him, or hell.  Love is like fire or flame in man, and is indeed, as before said, the vital fire or Same; and faith is like the light from this fire, or from this flame, and is indeed the light which lights up the interiors of his understanding From this also it is plain what is the quality of the light from which those have faith who are in infernal love. That from this light comes a persuasive faith, which in itself is not faith, but the persuasion, for the sake of self and the world, that such is the case, (n. 9363-9369). In the church at this day, spiritual life, which is life eternal, is made to consist in faith alone, thus in faith without the goods of heavenly love; but from what has just been said, everyone who reflects can see the nature of such a life.

[3] It shall now be stated how the case is with the Divine fire, which is the Divine love, with those who are in heavenly love; and how it is with those who are in infernal love.  With those who are in heavenly love the Divine fire or love is continually creating and renewing the interiors of the will, and is continually lighting up the interiors of the understanding.  But with those who are in infernal love the Divine fire or love is continually injuring and vastating.  The reason is that with the latter, the Divine love falls into opposites, whereby it is destroyed; for it is turned into the fire or love of self and of the world, thus into contempt for others in comparison with one’s self, into enmities against all who do not favor one‘s self, and therefore into hatreds, into revenges, and finally into cruelties. It is from this then that before the eyes of the sons of Israel the fire of Jehovah appeared as devouring or consuming; for they were in the love of self and of the world, because they were in external things apart from internal.

[4] That to them this fire was devouring and consuming, is plain also elsewhere in Moses:--

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, even all the heads of your tribes, and your elders; and ye said, Behold, Jehovah our God hath made us see His glory and His greatness, and we have heard His voice out of the midst of the fire; now therefore why should we die? for this great fire will devour us; If we hear the voice of Jehovah our God any more, we shall surely die (Deut. 5:23-25).

See (n. 6832, 8814, 5819); and that this people was of such a character, (n. 9380).

[5] By a ”devouring fire“ elsewhere also in the Word is signified vastation, and it is said of the wicked; as in the following passages:--

The day of Jehovah cometh; a day of darkness and of thick darkness, a day of cloud and of obscurity.  A fire devoureth before it, after it a flame burneth: the land is as the garden of Eden before it, but after it even a wilderness of a waste (Joel 2:1-3).

Jehovah shall cause the glory of His voice to be heard in the same of a devouring fire (Isa. 30:30).

Who shall remain to us with the devouring fire? who shall remain to us with the fire-places of eternity? (Isa. 33:14).

Thou shalt be visited by Jehovah with the flame of a devouring fire (Isa. 29:6).

Thy posterity shall be devoured by the fire (Ezek. 23:25).

In these passages by a ”devouring fire“ is meant the fire of the cupidities which arise from the loves of self and of the world, because this is the fire which consumes a man, and which vastates the church. This was also represented by the ”fire from before Jehovah“ which devoured the sons of Aaron, Nadab and Abihu, because they put strange fire into their censers (Lev. 10:1, 2); ”putting strange fire into their censers“ denotes instituting worship from some other love than heavenly love. That such ”fire“ denotes the love of self and of the world, and every cupidity arising therefrom, (n. 1297, 1861, 5071, 5215, 6314, 6832, 7324, 7575, 9141).

AC 9435. And Moses entered into the midst of the cloud.  That this signifies the Word in the external sense, is evident from the representation of Moses, as being the Word, here the Word in the external sense, because it is said that he ”entered into the midst of the cloud,“ and by ”the cloud“ is signified the external sense of the Word. That ”Moses“ denotes the Word, (n. 9414); and that a ”cloud“ denotes its external sense, (n. 9430). That Moses remained for six days in the uttermost of the mountain, and that when called on the seventh day be entered into the cloud and went up unto the mountain, was done in order that he might represent an intermediate, or that which mediates between the people and the Lord, according to what was said above (n. 9414). The steps of ascent from the people to the Lord are thus described. When at last he came into the mountain, he then for the first time represented the holy external of the Word, which is what mediates; for this mountain signifies heaven, where is holiness. And yet he was not admitted further than to the first threshold of heaven, where the holy external of the Word ceases.  How far he was admitted, was shown me representatively by a spirit, who as to the higher part of the face as far as the chin was seen in the light of heaven, but as to the lower part of it, including the chin, and as to the whole body with it, was in a cloud. From this it was made plain how much he represented of the holy external, which is what mediates.  The six days during which Moses remained in the extremity of the mountain, signified a state of truth, and the seventh day, on which he went up into the mountain, signified a state of good (n. 9431, 9432).  The reason is, that with those who are being regenerated by the Lord there are similar degrees of ascent from the world to heaven; for a man is elevated from external to internal things; because from the natural man who is in external things to the spiritual man who is in internal things. Such an elevation or ascent was also represented by Moses when he put on the representation of the holy external, which mediates; for the holy external of the Word is the entrance to a state of good, thus to heaven.

AC 9436. And went up unto the mountain.  That this signifies elevation to heaven, is evident from the signification of ”going up,“ as being elevation toward interior things (n. 3084, 4539, 4969, 5406, 5817, 6007); and from the signification of ”Mount Sinai,“ as being heaven where divine Truth is in light (n. 9420, 9427).

AC 9437. And Moses was in the mountain forty days and forty nights.  That this signifies what is complete in respect to instruction and influx, is evident from the signification of ”forty,“ as being what is full or complete. That ”forty“ denotes what is full or complete, is because ”four“ denotes what is full (n. 9103), in like manner ”ten“ (n. 3107, 4638), and the number forty arises from four multiplied into ten; for multiplied numbers signify the same as the simple numbers from which they have been multiplied (n. 5291, 5335, 5708, 7973). That all numbers in the Word signify real things, (n. 575, 3252, 4264, 4495, 4670, 5265, 6175). It is from this then that Moses was in the mountain forty days and forty nights.  That ”forty“ here signifies what is complete in respect to instruction and influx, is plain from what follows in chapters 25 to 32, in which are recounted the things concerning which he was instructed, which were the ark, Aaron, the urim and thummim, and the sacrifices.  That ”forty“ signifies what is complete as to influx also, is because from that time Moses began to represent the holy external of the Word, which mediates between the Lord and the people; and mediation is effected by influx through this holy external into the representative in which the people were (n. 9419).

[2] As ”forty“ signified what is full or complete, therefore Moses remained on Mount Sinai not only on this occasion, but also on another, ”forty days and forty nights“ (Exod. 34:28; Deut. 9:18, 25; 10:10).  And for this reason the sons of Israel wandered in the wilderness ”forty years,“ until, as it is said, ”all that generation was consumed“ (Num.  14:33, 34; 32:13).  And for this reason it was said by Jonah to the Ninevites that ”the city would be overthrown after forty days“ (Jonah 3:4).  And for this reason the prophet was commanded ”to lie on the right side, and to bear the iniquity of the house of Judah forty days“ (Ezek. 4:6).  For this reason also it is said of Egypt that it should be surrendered to ”an utter solitude forty years, and after those years should be gathered together from the peoples“ (Ezek. 29:11-13). And for this reason ”it rained upon the earth, so that it was inundated with a flood, forty days and forty nights“ (Gen. 7:4, 12, 17). From this it is evident why it was decreed that a wicked man should be ”beaten with forty stripes (Deut. 25:3); for “forty stripes” signified punishment to the full.  From this it is also evident what is meant in the prophetic song of Deborah and Barak, that “there was neither shield nor spear seen in the forty thousands of Israel” (Judges 5:8); “in the forty thousands of Israel” denotes in all.  It is evident also from this why the temple built by Solomon was “forty cubits long” (1 Kings 6:17); in like manner the new temple described in (Ezekiel 41:2); for by “the temple,” in the supreme sense, is signified the Lord; in the internal sense, heaven and the church; and thus by “forty,” what is complete in respect to representation. In like manner in other passages.

ON THE EARTHS IN THE STARRY HEAVEN; AND THEIR INHABITANTS, SPIRITS AND ANGELS

AC 9438. They who are in heaven can speak and be in company with angels and spirits, not only from the earths in this solar system, but also with those who are from earths in the universe outside this system; and not only with spirits and angels therefrom, but also with the inhabitants themselves there whose interiors have been opened so that they are able to hear those who speak from heaven. The same is possible for a man during his life in the world, to whom it has been granted by the Lord to speak with spirits and angels; for as to his interiors a man is a spirit and angel, the body which he carries about in the world being merely of service to him for activities in this natural or earthly sphere, which is the ultimate one.

[2] But to no one is it given to speak as a spirit and angel with angels and spirits, unless he is of such a character that he can be consociated with them in respect to faith and love; and he cannot be so consociated unless he has faith in the Lord and love to the Lord, because a man is conjoined through faith in Him, thus through the truths of doctrine, and through love to Him; and when he has been conjoined with Him, he is safe from the attack of evil spirits who are from hell. With others the interiors cannot be opened at all, because they are not in the Lord

[3] This is the reason why at the present day it is given to few to speak and be in company with angels. A plain proof of this is that at the present day the existence of spirits and angels is scarcely credited, still less that they are with every man, and that through them man has connection with heaven, and through heaven with the Lord. And still less is it believed that when a man dies as to his body, he lives a spirit, also in a human form as before.

AC 9439. As, with most in the church at this day, there is no faith in the life after death, and scarcely any in heaven, or in the Lord as being the God of heaven and earth; therefore the interiors of my spirit have been opened by the Lord, so that I may, while in the body, be at the same time with the angels in heaven, and not only speak with them, but also see there amazing things, and describe the same; lest perchance hereafter people may say, Who has come to us from heaven, and told us that it exists, and what there is there?  But I know that those who have previously at heart denied a heaven and a hell, and the life after death, will still harden themselves against them, and will deny them; for it is easier to make a raven white, than to cause those to believe who have once at heart rejected faith. But let the things which have thus far been shown concerning heaven and hell and the life after death, be for those few who are in faith.  That the rest, however, may be brought to something of acknowledgment, it has been granted that I should relate such things as delight and attract the man who is desirous of having knowledge; and which at present shall be about the earths in the universe.

AC 9440. He who is not acquainted with the  arcana of heaven, may believe it to be impossible for a man to see earths which are so remote, and from the evidence of the senses to give any account of them.  But he should know that in their first cause and origin, the spaces and distances, and consequently the progressions, which appear in the spiritual world, are changes of state of the interiors, and that they appear with angels and spirits in accordance with these changes; and that by means of such changes angels and spirits can be translated from one place to another, and from one earth to another, even to earths which are at the end of the universe.  And so can a man in respect to his spirit, his body still remaining in its own place.  So too has it been done with me, for of the Lord’s Divine mercy it has been given me to be in company with spirits as a spirit, and at the same time with men as a man. That in heaven the spaces and distances, and consequently the progressions, are appearances arising from changes of state of the interiors, (n. 5605). A sensuous man cannot conceive that in respect to his spirit a man can be translated in this manner, because such a man is in space and in time, and measures his progressions according to these.

AC 9441. Everyone can see that there are many worlds, from the fact that so many stars appear in the universe, and it is known in the learned world that every star is like a sun in its own place, for it remains fixed as the sun of our earth does in its place; and that the distance causes it to appear in a small form like a star; consequently that, like the sun of our system, it has planets revolving around it, which are earths. For what else could there be so great a heaven with so many stars?  For the end of the creation of the universe is man; in order that from man there may be an angelic heaven.  But what would mankind and an angelic heaven from one single earth be for the infinite Creator, for whom a thousand earths, nay, tens of thousands of them, would not suffice?  A calculation has been made, that if there were in the universe one million earths, and on every earth three hundred million men, and two hundred generations within six thousand years, and that to every man there was allotted a space of three cubic ells, the sum of so many men collected into one mass would not occupy a space equal to a thousandth part of this earth; thus not the space of one of the satellites of Jupiter or Saturn; which would be a space in the universe too small to be seen; for any satellite of Jupiter or Saturn is barely visible to the naked eye. And what would this be for the Creator of the universe, to whom the whole universe, if so filled up, would not suffice; for He is infinite. In speaking on this subject with the angels, they said that they have a similar idea concerning the fewness of the human race relatively to the infinity of the Creator; but that still they do not think from spaces, but from states; and that according to their idea, supposing the number of earths to be as many myriads as could possibly be conceived of in thought, they would still be absolutely nothing to the Lord; moreover, that the angelic heaven, of which the human race is the seminary, corresponds to all things that are in man; and that such a heaven cannot be built up of angels from one earth, but only from innumerable earths.

AC 9442. But concerning the earths in the starry heaven, something shall be said in what follows, from experience itself; from which it will be seen how I have been repeatedly translated thither in respect to my spirit; my body remaining in its own place.


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