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Arcana Coelestia, by Emanuel Swedenborg, [1749-56], tr. by John F. Potts [1905-10], at sacred-texts.com

Arcana Coelestia

And Moses returned unto Jehovah. That this signifies conjunction, is evident from the signification of "returning unto Jehovah," as being conjunction. The reason why conjunction is here signified by "returning unto Jehovah," is that by "going up unto Jehovah" (n. 10499) is signified the raising of the internal to the Lord.

And said, I beseech Thee, this people hath sinned a great sin. That this signifies that although this nation has completely turned away and removed itself from the Divine, is evident from the signification of "sinning a great sin," as being to completely turn away and estrange itself from the Divine (see above, n. 10498). It is said "although it has turned itself away" for the sake of the connection of the subject in the internal sense, for those who are in this sense do not attend to the letter, but to the sense of the things in their order.

And have made them gods of gold. That this signifies, and they worship infernal delight, is evident from the signification of "making them gods" as being worship; and from the signification of "gold," as being the delight of external loves, thus infernal delight (see above, n. 10402). Mention is made in the Word of four kinds of idols, namely, idols of stone, of wood, of silver, and of gold. Idols of stone signify worship from falsities of doctrine; those of wood signify worship from evils of doctrine; those of silver signify worship of falsity both in doctrine and in life; and those of gold signify worship of evil both in doctrine and in life. Consequently idols of gold signified worship the worst of all. They who were in this worship not only falsified truths, but also adulterated goods; for evils they called goods, and the derivative falsities they called truths. All those are in such worship who are in the love of self and yet believe the Word, for they apply the sense of the letter of the Word in favor of all the things which they think and do, thus in favor of the worship of self.

And now, if Thou wilt forgive their sin. That this signifies that nevertheless this turning away from the Divine will not hinder, is evident from the signification of "sin," as being a turning away from the Divine (as above, n. 10498, 10502); and from the signification of "forgiving" it, as being nevertheless not to hinder the internal things of the Word, of the church, and of worship, from being raised from their externals, thus effecting communication with the heavens. For when this communication is nevertheless effected, the turning away is not attended to, and that which is not attended to is said to be "forgiven."

And if not, blot me I pray out of Thy book which Thou hast written. That this signifies the internal of the Word, of the church, and of worship, that it will not perish, is evident from the representation of Moses, who says these things, as being the internal of the Word, of the church, and of worship (on which see n. 10468); from the signification of "which Thou hast written," as being that which is there from the Lord; for by the "book" is signified that which is in the internal; and by "writing," when said with respect to Jehovah, that is, the Lord, as being that which is there from the Lord; and from the signification of "being blotted out of it," as being to perish; but here not to perish, because it is replied "he who hath sinned against Me, him will I blot out of My book," by which is signified that the internal of the Word, of the church, and of worship will not perish; but that those will perish who turn themselves away from the Divine, thus who are in things external without what is internal. [2] That the book which Jehovah wrote, which in the following verse is called "My book," or the book of Jehovah, and elsewhere the "book of life," denotes what is internal, is because the internal of man is in heaven, thus where the Lord is, and consequently those things which are in his internal are out of heaven from the Lord, all which are Divine celestial and spiritual things. These can be received by the internal of man, but not by his external separate from the internal, because the external is in the world, and is formed to receive the natural things which are in the world, and which without influx through internal things have no heavenly life, and consequently are called dead. [3] From all this it can be seen what is meant in the Word by the "book of life," and who they are who are said to be "written in this book," namely, those who are in the life of truth and good, thus who do the Divine commandments from love and faith. For a life according to these commandments opens the internal man and forms him, and what is written therein is written by the Lord, and remains to eternity. These are meant by "those who are written in the book of life," in the following passages: At that time Thy people shall be rescued, everyone that shall be found written in the book (Dan. 12:1). He that overcometh shall be clothed in white garments; and I will not blot his name out of the book of life (Rev. 3:5). None shall enter into the New Jerusalem, except those who are written in the Lamb's book of life (Rev. 21:27). I saw that the books were opened; and another book was opened, which is the book of life, and the dead were judged out of the things which were written in the book, according to their works. And if anyone was not found written in the book of life, he was cast into the lake of fire (Rev. 20:12, 15). All shall adore the beast whose names are not written in the Lamb's book of life (Rev. 13:8; 17:8); besides in other places. [4] Be it known that all things that have been written in the internal man have been written by the Lord, and that the things there written make the very spiritual and celestial life of man; also that each and all things that have been written there, have been written on the love (see also n. 2474, 8620, 9386).

And Jehovah said unto Moses, He that hath sinned against Me, him will I blot out of My book. That this signifies the reply, that those will perish who turn themselves away from the Divine, is evident from the signification of "Jehovah said unto Moses," as being the reply; from the signification of "sinning against Jehovah," as being to turn one's self away from the Divine (see above, n. 10498); and from the signification of "being blotted out of the book of Jehovah," as being not to appear in heaven, thus to perish in respect to the spiritual life. That this is signified by "being blotted out of the book of Jehovah," is because those who are in things external separate from what is internal cannot receive anything from heaven; for it is the internal which receives from heaven, and the external without the internal does not receive from any other source than hell. (That heaven with man is in his internal, and that the internal is the book of life, and that what is in the internal is out of heaven from the Lord, may be seen just above, n. 10505.)

And now go, lead the people unto that which I said to thee. That this signifies that this nation is to represent the church, and not that the church is in it, is evident from the signification of "leading the people unto the land of Canaan," as being to cause that there be a church, for by the "land of Canaan" is signified the church, and in the spiritual sense by "leading the people unto it" is signified to institute the church among them; for that nation was led into that land to the end that it might become a church; but here it denotes merely to represent it, because it is said, "lead the people unto that which," and not "unto the land." (That with the Israelitish and Jewish nation there was not a church, but only the representative of a church, see n. 4281, 4288, 4311, 4500, 4899, 4912, 6304, 7048, 9320; and that the "land of Canaan" denotes the church, n. 3686, 3705, 4447, 5136, 6516; and that consequently "land" or "earth" in the Word denotes the church, see at the places cited in n. 9325.)

Behold Mine angel shall go before thee. That this signifies that nevertheless Divine truth will lead, is evident from the signification of "the angel of Jehovah," as being in the supreme sense the Lord as to the Divine Human, and in the relative sense the Divine which is of the Lord with the angels in the heavens (see n. 1925, 2821, 4085, 6831, 9303); and that consequently it signifies Divine truth (n. 8192). And from the signification of "going before thee," as being to lead.

And in the day of My visitation I will visit their sin upon them. That this signifies their last state in particular and in general, when is the Judgment, is evident from the signification of "the day of visitation," as being the last state of the church in particular and in general (n. 2242, 6588); and from the signification of "visiting sin," as being to be judged and condemned. It is said "in particular and in general," because the day of visitation to everyone, thus in particular, is when he comes into the other life, which is when he dies, and it is also to the church in general when the church ceases to be. Then all are explored in respect to their quality, and are separated, those who are in evils being cast down into hell, and those who are in goods being raised into heaven. This however is not effected on earth, but in the other life. But how the exploration is accomplished there, and how the separation, and also how the condemnation and the casting down into hell, and the raising into heaven, shall of the Lord's Divine mercy be told elsewhere.

And Jehovah smote the people. That this signifies the devastation of truth and of good with the Israelitish nation, is evident from the signification of "smiting," as being to destroy (see n. 6761), and in the spiritual sense "to destroy" denotes to deprive someone of the truths and goods of faith and love, which in the Word is called "desolation" and "vastation." The reason why devastation is here signified by "smiting," is that in this chapter the subject treated of is the closing of the internal with the Israelitish nation; and the closing of the internal is devastation in respect to truth and good.

Because they had made the calf. That this signifies on account of the worship from infernal love, is evident from the signification of "the calf," as being the delight of the love of self (see above, n. 10407); consequently "to make a calf" denotes worship from the delight of this love, or what is the same, worship from this love. That this love is infernal love has been frequently shown. That by "making the calf" is signified worship, is because "to make it" involves all those things which are said concerning the adoration and worship of it in verses 4-6 of this chapter.

Which Aaron made. That this signifies that this comes from the external things which alone they loved, is evident from the representation of Aaron, as being the external of the Word, of the church, and of worship (see n. 10397, 10468, 10480); and when the external only is loved, then the external is said to "make it," but there is meant the nation which loves external things only.

CONTINUATION ABOUT THE THIRD EARTH IN THE STARRY HEAVEN. There were represented before the spirits of that earth magnificent palaces, after the likeness of those in which kings and princes dwell on our earth; for such things can be represented before spirits, and when represented they appear exactly as if they were real. But the spirits from that earth held them in no estimation, calling them marble effigies. And then they told us that with them there are things more magnificent, but that these are their holy edifices, not of stone, but of wood. And when it was said to them that these too are earthly things, they answered that they are not earthly, but heavenly, because when they behold them they have not an earthly idea, but a heavenly one, believing that they will see the like in heaven after death.

They also represented their holy edifices before the spirits of our earth, who said that they had never seen anything more magnificent. They were also represented to me, and the manner of their construction was consequently seen. They are constructed of trees, not cut down, but growing in their native soil. They said that on that earth there are trees of extraordinary growth and height. These they set in rows when young, that they may serve for porticoes and arboreal walks; 10514-1 and while their branches are tender they adapt and prepare them by means of cuttings and prunings to entwine one with another and join themselves together, so as to form the groundwork and floor of the edifice to be constructed; and other branches at the sides rise to serve as walls; and yet others bend into arches above to form the roof. In this manner they construct the edifice with wonderful art, raised high above the ground. They also prepare an ascent into it by means of continuous branches of trees, stretched out and firmly connected together. Moreover, they adorn this edifice in various ways, both without and within, by fastening the leaves together into forms. So do they build an entire grove. But it was not granted me to see the nature of the interior of these edifices, except that the light of their sun is let in through openings between the branches, and is everywhere transmitted through crystals, whereby the light all round the walls is variegated into colors like those of the rainbow, especially the colors blue and orange, which they love more than the other colors. Such is the nature of their architecture, which they prefer to the most magnificent palaces of our earth, and which was also esteemed and praised above these by the spirits of our earth.

They said further that the inhabitants do not dwell in high places, but upon the ground in low cottages, because high places are for the Lord who is in heaven, and low ones are for men who are on earth. Their cottages were also shown me. They were oblong, having within along the walls a continuous bench on which they lie, one behind another. On the side opposite to the entrance, where it is rounded, there is a table, and behind it a fireplace, from which the whole chamber is illuminated. In the fireplace however, there is no fire burning, but luminous wood which emits from itself as much light as does the flame of a fireplace. They said that in the evening these logs appear as if there were in them a fire of burning coal.

They said that they do not live in societies, but each household by itself, and that they are in societies when they come together for worship; and that then those who teach walk beneath the edifice in the porticoes, and the rest at the sides, and that in these meetings they have interior joys, from the sight of the edifice, and from the worship therein.

Besides all this they are upright, insomuch that they may be called probities. They bear the injuries done them without any revengeful feeling. They become anxious as soon as they approach those who think about bodily and earthly things, but glad and cheerful on approaching those who think about heavenly things. The anxiety excited in them by the spirits of our earth who were about me, on account of these being of a contrary nature, was plainly perceived. For the spirits of our earth think little about heavenly things, and much about bodily and earthly things; and when they think about heavenly things, they think about truths, and not about good; whereas the spirits from that earth think about good, and but little about truths. From this it is that the inhabitants of that earth love plantations of trees, and their sacred edifice made of trees; and that they hold in aversion works of stone and houses of stone; for trees and wood from the correspondence signify goods, whereas stones and houses built of stone signify truths (n. 3720). Moreover, man is such that he loves those things which correspond to his interior affections, although during his life in the world he does not know this.

A fourth earth in the starry heaven, together with its spirits and inhabitants, will be described at the end of the following chapter.

CHAPTER THE THIRTY-THIRD. THE DOCTRINE OF CHARITY AND FAITH. The Holy Supper was instituted by the Lord in order that by means of it there may be a conjunction of the church with heaven, thus with the Lord. It is therefore the most holy thing of the church.

But in what manner conjunction is effected by means of it, is not apprehended by those who do not know anything of the internal or spiritual sense of the Word; for they do not think beyond its external sense, which is the sense of the letter. From the internal or spiritual sense of the Word it is known what is signified by the "body" and the "blood," and what by the "bread" and the "wine," and also what by "eating."

In this sense the Lord's "body" or "flesh" denotes the good of love, in like manner the "bread;" and the Lord's "blood" denotes the good of faith, in like manner the "wine;" and "eating" denotes appropriation and conjunction. The angels who are with a man when he comes to the sacrament of the Supper perceive these things no otherwise; for they apprehend all things spiritually. From this it is that there then flows in from the angels to the man, thus through heaven from the Lord, a holy feeling of love and of faith. From this comes the conjunction.

From all this it is evident that when a man takes the bread, which is the body, he is conjoined with the Lord through the good of love to Him from Him; and when he takes the wine, which is the blood, he is conjoined with the Lord through the good of faith to Him from Him. But be it known that conjunction with the Lord through the sacrament of the Supper is effected solely with those who are in the good of love and of faith to the Lord from the Lord. The Holy Supper is the seal of this conjunction. EXODUS 33 1. And Jehovah spoke unto Moses, Go, go up from hence, thou and the people which thou hast made to come up out of the land of Egypt, unto the land of which I sware unto Abraham, to Isaac, and to Jacob, saying, To thy seed will I give it; 2. And I will send an angel before thee; and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite; 3. Unto a land flowing with milk and honey; for I will not go up in the midst of thee; because thou art a stiffnecked people. Perchance I should consume thee in the way. 4. And the people heard this evil word, and they mourned; and they put not any man his ornament upon him. 5. And Jehovah said unto Moses, Say unto the sons of Israel, Ye are a stiffnecked people; I will come up into the midst of thee in a moment, and will consume thee; therefore now bring down thine ornaments from upon thee, and I shall know what I will do to thee. 6. And the sons of Israel stripped themselves of their ornament, by Mount Horeb. 7. And Moses took a tent, and stretched it for himself without the camp, afar off from the camp; and he called it the tent of meeting. And it was that everyone requiring of Jehovah went out unto the tent of meeting that was outside the camp. 8. And it was that when Moses went out unto the tent, all the people rose up, and stood every man at the door of his tent, and looked after Moses, until he had entered into the tent. 9. And it was that when Moses entered into the tent, the pillar of cloud descended, and stood at the door of the tent, and spoke with Moses. 10. And all the people saw the pillar of cloud standing at the door of the tent; and all the people rose up and bowed themselves, every man at the door of his tent. 11. And Jehovah spoke unto Moses faces to faces, as a man speaketh unto his neighbor. And he returned unto the camp; and his minister Joshua the son of Nun, a boy, moved not out of the midst of the tent. 12. And Moses said unto Jehovah, See, Thou sayest unto me, Make this people come up; and Thou hast not made known to me whom Thou wilt send with me. And Thou hast said, I know thee by name, and thou hast also found grace in Mine eyes. 13. And now I pray, if I have found grace in Thine eyes, make known to me I pray Thy way, that I may know Thee, because I have found grace in Thine eyes; and see that this nation is Thy people. 14. And He said, My faces shall go, and I will make thee to rest. 15. And he said unto Him, If Thy faces go not, do not make us go up from hence. 16. And wherein shall it ever become known that I have found grace in Thine eyes, I and Thy people? is it not in Thy going with us? And we shall be rendered pre-eminent, I and Thy people, above all the people that are upon the faces of the ground. 17. And Jehovah said unto Moses, I will do this word also that thou hast spoken; because thou hast found grace in Mine eyes, and I know thee by name. 18. And he said, Make me see, I pray, Thy glory. 19. And He said, I will make all My good pass by over thy faces, and will call on the name of Jehovah before thee; and I will show grace to whom I show grace, and I will show mercy to whom I show mercy. 20. And He said, Thou canst not see My faces; because a man shall not see Me and live. 21. And Jehovah said, Behold a place with Me, and thou shalt stand upon the rock; 22. And it shall be when My glory passeth by, that I will put thee in a cleft of the rock, and will cover the palm of My hand over thee, until I have passed by. 23. And I will remove the palm of My hand, and thou shalt see My back parts; and My faces shall not be seen.

THE CONTENTS. In this chapter in the internal sense the subject of the Israelitish nation is further continued; but here its quality in respect to worship, thus its quality in respect to those things which are of the church. From verses 1 to 6 there is contained: That although they could be in representatives, which are the external things of worship and of the church, still there was not with them anything Divine, because not anything internal. From verses 7 to 17: That in the worship itself, regarded in itself, thus separate from them, there could be what is Divine. From verses 18 to 23: That nevertheless this was not seen nor perceived by them.

THE INTERNAL SENSE. Verses 1-3. And Jehovah spoke unto Moses, Go, go up from hence, thou and the people which thou hast made to come up out of the land of Egypt, unto the land of which I sware unto Abraham, to Isaac, and to Jacob, saying, To thy seed will I give it; and I will send an angel before thee, and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite; unto a land flowing with milk and honey; for I will not go up in the midst of thee; because thou art a stiff-necked people. Perchance I should consume thee in the way. "And Jehovah spoke unto Moses," signifies instruction concerning the quality of the worship and of the church with the Israelitish nation; "Go, go up from hence, thou and the people which thou hast made to come up out of the land of Egypt, unto the land," signifies that this nation is to represent the church, but that no church shall be in it, because it cannot be raised from external things; "of which I sware unto Abraham, to Isaac, and to Jacob, saying, To thy seed will I give it," signifies that it is promised to those who from the Lord are in the good of love and in the truths of faith; "and I will send an angel before thee," signifies the Divine of the Lord from which is the church and its worship; "and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite," signifies the casting out thence of all evils and falsities; "unto a land flowing with milk and honey," signifies what is pleasant and delightful from the good of faith and of love; "for I will not go up in the midst of thee," signifies that nevertheless the Divine was not with the nation itself; "because thou art a stiff necked people" signifies that they do not receive any influx from the Divine; "perchance I should consume thee in the way," signifies that if what is Divine were to flow in with this nation it would perish.

And Jehovah spoke unto Moses. That this signifies instruction concerning the quality of the worship and of the church with the Israelitish nation, is evident from the signification of "speaking," when by Jehovah, as being instruction (see the places cited in n. 10280). The reason why it signifies instruction concerning the quality of the worship and of the church with the Israelitish nation, is that this is the subject treated of in this chapter, as can be seen from its contents as given above (n. 10523).

Go, go up from hence, thou and the people which thou hast made to come up out of the land of Egypt, unto the land. That this signifies that this nation is to represent the church, but that no church shall be in it, because it cannot be raised from external things, is evident from the signification of "going up unto the land," as being to institute the church, for by "land" or "earth" in the Word is signified the church (see at the places cited in n. 9325); and by "going up unto it" is signified to institute the church, because for this reason they were led there, or "went up." But here it does not signify to institute the church, but only to represent it, because that nation was in external things without what is internal, and the church with man is in his internal. As in this case it does not signify to institute a church, but only to represent those things which are of the church, therefore it is said, "Go, go up from hence, both thou and the people which thou hast made to come up out of the land of Egypt," thus which Moses made to come up, but not Jehovah; and in a subsequent verse, "I will not go up in the midst of thee, because thou art a stiff-necked people," by which is signified that the Divine is not with them; and where the Divine is not received in the internal, there is not the church, but only an external that is representative of the church. And from the signification of "making to come up out of the land of Egypt," as being to be raised from external things to what is internal, but here, not to be raised, because it is said that Moses made them to come up, and not that Jehovah did so. That this is signified by "making to come up out of the land of Egypt," see in n. 10421. (That there was not a church with the Israelitish nation, but only the representative of a church, see n. 4281, 4288, 4311, 4500, 4899, 4912, 6304, 7043, 9320; and everywhere in the preceding chapter.)

Of which I sware unto Abraham, to Isaac, and to Jacob, saying, To thy seed will I give it. That this signifies that it is promised to those who from the Lord are in the good of love and in the truths of faith, is evident from the signification of "swearing," when by Jehovah, as being confirmation by the Divine in the internal man (see n. 2842, 3375, 9166), thus also a promise from the Divine, for that which is promised by the Divine is also confirmed; from the representation of Abraham, of Isaac, and of Jacob, as being in the supreme sense the Lord in respect to the Divine Itself and the Divine Human, and in the relative sense, as being heaven and the church (n. 3245, 3251, 3305, 4615, 6098, 6185, 6276, 6804, 10445); and from the signification of their "seed," as being those who are in the good of love and in the truths of faith from the Lord; thus in the abstract sense the good of love and the truth of faith (n. 3373, 10445).

And I will send an angel before thee. That this signifies the Divine of the Lord from which is the church and its worship, is evident from the signification of "an angel," as being in the supreme sense the Lord as to the Divine Human, and in the relative sense the Divine of the Lord in heaven with the angels, as also in the church with men (of which below); and from the signification of "sending before thee," as being to prepare. (That in the supreme sense "an angel" denotes the Lord as to the Divine Human, see n. 1925, 3039, 6280, 6831, 9303; that in the relative sense it denotes the Divine of the Lord in heaven with the angels, see n. 1925, 2821, 4085, 6831, 8192.) From this it follows that "an angel" also signifies the Divine of the Lord with the men who receive it; for men who are in the good of love and in the truths of faith in the Lord from the Lord, after death become angels; and those who do so are angels inwardly even while they live in the world. From this it is that in the Word John the Baptist is called an "angel," as in Luke: This is he of whom it is written, Behold I send Mine angel before Thy face, who shall prepare Thy way before Thee (Luke 7:27). That here "angel" denotes the Divine of the Lord with him is plain in Malachi: Behold I send Mine angel, who shall prepare the way before Me; and the Lord, whom ye seek, shall suddenly come to His temple, even the Angel of the covenant, whom ye desire (Mal. 3:1). That the Divine of the Lord is there meant by "angel" is because John the Baptist represented the Lord in respect to the Word, even as Elijah did, and the Word is Divine truth which is from the Lord. (That Elijah represented the Word may be seen in the preface to Genesis 18, and also in n. 2762, 5247; and that John the Baptist did so, in n. 9372.) And whereas in the supreme sense the Lord as to the Divine Human is the "Angel," therefore it is said, "the Lord shall come to His temple, even the Angel of the covenant;" "the temple" denotes His Divine Human, as is evident in John 2:18-22. The reason why He is called both "Lord" and "Angel," is that He is called "Lord" from Divine good, and "Angel" from Divine truth. As "Jehovah" in the Word denotes the Lord Himself, therefore it is said, "I send Mine Angel, who shall prepare the way before Me." This is said by Jehovah.

And I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite. That this signifies the casting out thence of all evils and falsities, is evident from the representation of the nations in the land of Canaan, as being the evils and falsities of the church and of worship (see n. 9320, and the places cited in n. 9327); but what particular evil and falsity is signified by each nation may be seen in the explications given, where they are treated of; as, concerning the Canaanite, n. 1573, 1574, 4818; concerning the Amorite, n. 1857, 6306, 6859; concerning the Hittite, n. 2913, 6858; the Perizzite, n. 1573, 1574, 6859; the Hivite and the Jebusite, n. 6860.

Unto a land flowing with milk and honey. That this signifies what is pleasant and delightful from the good of faith and of love, is evident from the signification of "land," as being the church (of which in the places cited in n. 9325); from the signification of "milk," as being spiritual good, which is the good of faith (see n. 2184); from the signification of "honey," as being celestial good, which is the good of love; and from the signification of "flowing," as being to be full. And because these things are signified by "a land flowing with milk and honey," that which is pleasant and delightful from the good of faith and of love is also signified (n. 5620). It is said what is pleasant and delightful from these, because heavenly pleasantness and delight itself is in the good of faith and of love; for every good has its delight, for that is called good which is loved, and all delight is of love. The delight which is meant by heavenly joy, and by eternal happiness, is from no other source than the love of truth and of good. That this delight is superior to any delight of any love whatsoever that is to be found in the world, is quite unknown to those who make all delight to consist in worldly, bodily, and earthly things.

For I will not go up in the midst of thee. That this signifies that nevertheless the Divine was not with the nation itself, is evident from the signification of "not going up in the midst of the people," when this is said by Jehovah, as being that the Divine was not in the nation itself; thus that there was no church; for the Divine is where the church is; for "to go up unto the land" denotes to constitute the church (see above, n. 10526); and "in the midst of thee" denotes in its internal.

For thou art a stiff-necked people. That this signifies that they do not receive any influx from the Divine, is evident from what was shown above (n. 10429), where like words occur.

Perchance I should consume thee in the way. That this signifies that if what is Divine were to flow in with this nation it would perish, is evident from the signification of "consuming," as being to perish. That that nation would perish if what is Divine were to flow in with them, is evident, for it is said, "I will not go up in the midst of thee; perchance I should consume thee in the way." The case herein is this. They who are in external things without what is internal, thus in the loves of self and of the world, cannot possibly receive anything Divine; and therefore the internal with them is kept closed. If the internal were opened with them, and what is Divine were to flow in, they would utterly perish; for their life is from the loves of self and of the world, and there is a perpetual opposition and contrariety between these loves and heavenly loves, and heavenly loves are what is Divine; and therefore their life would be extinguished by the influx of what is Divine. That the Israelitish nation was in external things without what is internal, thus was in these loves, has frequently been shown above.

Verses 4-6. And the people heard this evil word, and they mourned; and they put not any man his ornament upon him. And Jehovah said unto Moses, Say unto the sons of Israel, Ye are a stiff-necked people; I will come up into the midst of thee in a moment, and will consume thee; therefore now bring down thine ornament from upon thee, and I shall know what I will do to thee. And the sons of Israel stripped themselves of their ornament by Mount Horeb. "And the people heard this evil word, and they mourned," signifies their grief at not being pre-eminent to others; "and they put not any man his ornament upon him," signifies the quality of their external, that it was devoid of what is Divine; "and Jehovah said unto Moses," signifies instruction; "Say unto the sons of Israel, Ye are a stiff-necked people," signifies that that nation would not receive influx from the Divine; "I will come up into the midst of thee in a moment, and will consume thee," signifies that they would perish if what is Divine were to flow in with them; "therefore now bring down thine ornament from upon thee," signifies the quality of their external, that it was devoid of what is Divine; "and I shall know what I will do to thee," signifies that in this way something may come forth with them; "and the sons of Israel stripped themselves of their ornament," signifies the deprivation of Divine truth in the external things with them; "by Mount Horeb," signifies in the external things of worship, of the church, and of the Word.

And the people heard this evil word, and they mourned. That this signifies their grief at not being pre-eminent to others, is evident from the signification of "hearing this evil word and mourning." That it denotes grief at not being pre-eminent to others, is plain from what has been already shown concerning that nation, namely, that they were insistent that a church should be instituted among them, but merely in order that they might be pre-eminent to all the nations in the whole world; for they were in the love of self more than other nations, and they could not be raised to eminence above them in any other way than by Jehovah being with them, thus also the church, for where Jehovah is, that is, the Lord, there is the church. That this was their end is evident from many passages in the Word, as also from these words in this chapter: Moses said, And wherein shall it ever be known that I have found grace in Thine eyes, I and Thy people? Is it not in Thy going with us? so that we be rendered pre-eminent, I and Thy people, above all the people that are upon the faces of the earth? (Exod. 33:16.) (That it was not by choice, but by permission, that a church was instituted among them, and yet that in the nation itself there was not a church, but only the representative of a church, see the places cited in n. 10396.)

And they put not any man his ornament upon him. That this signifies the quality of their external, that it was devoid of what is Divine, is evident from the signification of "ornament," as being what is Divine in external things. Thus, "not to put his ornament upon him" denotes to be devoid of what is Divine in external things. The reason why this is signified by "ornament" is that ornament bears relation to garments, and by "garments" in general are signified Divine truths. That this is the signification of "garments" in general, originates in the representatives in the other life, where all, both angels and spirits, appear clothed in garments, and each one according to his truths. They who are in genuine Divine truths appear clothed in white shining garments, and others in other garments. Spirits do not know whence their garments come, but are clothed with them without knowing this. Moreover, their garments vary according to the changes of their state in respect to truths. In a word, it is their understanding which is presented to view and represented by their garments, for each person's understanding is formed by means of truths, and becomes such as are the truths from which it is formed. With the angels of heaven their understanding is in their internal, and consequently they have white shining garments. The shining is from Divine good, and the whiteness is from the light of heaven, which is Divine truth. But the garments of those who are in external things without what is internal are dusky and tattered, like those of beggars in the streets and of robbers in the woods. From this it can be seen what is signified by "ornaments," namely, the holy truths of the church, and consequently "not putting on their ornament" denotes to be devoid of the holy truths of the church; and in application to the Israelitish nation, which was in external things without what is internal, it denotes the quality of the external without truths from the Divine. (That "garments" denote truths, see n. 2132, 2576, 4545, 4763, 5248, 5319, 5954, 6378, 6914, 6917, 6918, 9093, 9158, 9212, 9216, 9814, 9827, 9952; as also what is signified by the "garments of Aaron and of his sons," n. 9814, 10068.) That in the Word, "ornament" signifies the holy truths of the church, will be seen in the following article (n. 10540).

And Jehovah said unto Moses. That this signifies instruction, is evident from the signification of "saying," when by Jehovah, as being instruction (of which in the places cited in n. 10280), here instruction that Divine truth was not with the nation itself, which is signified by their "bringing down their ornament from upon them" (of which below).

Say unto the sons of Israel, Ye are a stiff-necked people. That this signifies that that nation would not receive influx from the Divine, is evident from what was shown above (n. 10429), where like words occur.

I will come up into the midst of thee in a moment, and will consume thee. That this signifies that they would perish if what is Divine were to flow in with them, is evident from what was shown above (n. 10531, 10533), where also like words occur.

Therefore now bring down thine ornament from upon thee. That this signifies the quality of their external, that it was devoid of what is Divine, is evident from the signification of "ornament," when the subject treated of is the church, as being holy truth, that is, what is Divine in the externals (of which above, n. 10536); and from the signification of "bringing it down from upon them," as being to strip it off, thus to be devoid of it. That what is Divine in the externals, that is, holy truth, is signified by "ornament," is evident from the following passages. In Ezekiel: I clothed thee with broidered work, and I shod thee with badger, 10540-1 and I girded thee with fine linen, and I covered thee with silk; and I adorned thee with ornament, and I put bracelets upon thy hands, and a chain upon thy throat. And I put a nose-jewel upon thy nose, and earrings in thine ears, and a crown of comeliness upon thine head. Thus wast thou adorned with gold and silver; and thy garments were of fine linen, silk and broidered work; whence thou hast become exceeding beautiful and thou wast prospered unto a kingdom; wherefore thy name went forth among the nations concerning thy beauty; for this was perfect in Mine ornament, which I had put upon thee (Ezek. 16:10-14). [2] This is said of Jerusalem, by which is signified the church which was set up by the Lord after the flood, and which was succeeded by the Israelitish and Jewish Church. The quality of this latter church is also described in the same chapter. But the quality of that Ancient Church is described in the above passage, and its holy truths by the ornaments there mentioned. Everyone can see that such things as are of the church are signified by the several particulars, and that something special is signified by each thing. Otherwise to what purpose would be such a description of Jerusalem? [3] But what of the church each particular signifies can be seen from the internal sense only, for this sense teaches what thing in the spiritual world corresponds to each particular; from which it can be seen that "broidered work" denotes memory-truth (see n. 9688); "fine linen," intellectual truth which is from the Divine (n. 5319, 9469, 9596, 9744); "bracelets," truths in respect to power (n. 3103, 3105); "a chain," truth from good in respect to influx, and the consequent conjunction of things interior and exterior (n. 5320); "a nose-jewel," truth in respect to perception; and "earrings," truths in respect to obedience (n. 4551, 10402); "a crown of comeliness," spiritual good, which is the good of truth, a "crown" denoting good (n. 9930), and "comeliness," what is spiritual (see n. 9815); "gold and silver," good and truth in general (see n. 113, 1551, 1552, 5658, 6914, 6917, 9874); "fine flour, honey, and oil" denote truths and goods external and internal; "fine flour," truth from good (n. 9995); "honey," external good (n. 10530), and "oil," internal good (n. 886, 4582, 4638, 9474, 9780, 10254, 10261); "beauty" denotes the form of truth from good (n. 3080, 3821, 4985, 5199). (That "Jerusalem," of which these things are said, denotes the church, see n. 402, 2117, 3654.) From this it is evident what is meant by "ornament," namely, holy truth in the whole complex. [4] Like things are signified by the "ornaments of the daughters of Zion," which are enumerated in Isaiah: In that day the Lord will take away the ornament of the anklets, and of the little nets, and of the little moons, and of the ointment-boxes, and of the little chains, and of the gold-plates; and the tiaras, and the leg-bands, and the bindings, and the soul-houses, and the enchantments, and the rings, and the nose-ornaments, the changes of garments, and the mantles, and the veils, and the hair-pins, the mirrors, and the muslins, and the head-dresses, and the cambrics. And it shall come to pass that instead of spice there shall be rottenness; and instead of a girdle a rent; and instead of braided work baldness; and instead of a gown a girding of sackcloth; and burning instead of beauty. Thy men shall fall by the sword, and thy strength in the war (Isa. 3:18-25). Those who do not think beyond the sense of the letter know no otherwise than that all those things with which the daughters of Zion are said to have been adorned, are to be understood according to the letter; and that the men of that kingdom would perish on account of their adornment and their consequent haughtiness and pride; for it is said that "their men shall fall by the sword, and their strength in the war." But those who raise their minds somewhat above the letter are able to know that such things are not meant. [5] From various passages in the Word these know that by "the daughters of Zion" are not meant the daughters of Zion, but such things as belong to the church; as also by "the daughters of Jerusalem," "the daughters of Israel," "the daughters of Judah," and many others. (That by these are signified the church and the things that belong to the church, see n. 6729, 9055.) As therefore the church, and the things that belong to the church, are signified by "the daughters of Zion," it follows that by their ornaments as here enumerated are signified the truths and goods of the church, and that each ornament signifies some specific truth and good; for in the Word nothing is said without a meaning, not even one syllable. [6] And as that church was to be bereft of its truths and goods, which are signified by these ornaments, therefore it is said that "instead of spice there shall be rottenness, instead of a girdle a rent, instead of braided work baldness, instead of a gown a girding of sackcloth, and a burning instead of beauty;" and also that "the men shall fall by the sword, and their strength in the war;" for by "spice" is signified Divine truth in respect to its perceptivity (n. 10199, 10291); by "rottenness," the privation of it; by "a girdle," the bond holding together truths and goods in their connection (n. 9341, 9828, 9837); "a rent instead thereof" denotes their dissolution and dispersion; by "braided work" is signified memory-truth (n. 2831); by "baldness," the deprivation of the intelligence of truth and of the wisdom of good (n. 9960); by "a burning," their consumption through the evils of the love of self (n. 1297, 2446, 7852, 9055, 9141); by "beauty," the form of truth from good in the church, thus its perfection (n. 3080, 3821, 4985, 5199); and by "a sword whereby men shall fall," falsity destroying truth and good (n. 2799, 4499, 6353, 7102, 8294); by no "strength in the war" is signified not any resistance against evil and falsity; for "war" denotes spiritual combat and temptation (n. 1659, 1664, 2686, 8273, 8295, 10455). From all this it is now evident that by "ornament" in general is signified the Divine truth of the church. [7] The like is signified by "ornament" in the following passage: Ye daughters of Israel, weep over Saul, who clothed you in doubledyed with pleasant things, who put an ornament of gold upon your garment (2 Sam. 1:24). These words occur in the lamentation of David over Saul, which he wrote to teach the sons of Judah the bow (2 Sam. 1:18), where by "bow" is signified the doctrine of truth fighting against the falsities of evil (n. 2686, 2709, 6422); consequently by the "daughters of Israel" are signified the affections of truth that belong to the church (n. 2362, 3963, 6729, 6775, 6788, 8994); to be "clothed with double-dyed with pleasant things," denotes with the interior truths of the church which are from good (n. 4922, 9468); to "put an ornament of gold upon the garment" denotes to make truths beautiful from good. (That "gold" denotes good, see at the places cited in n. 9874; and that "garment" denotes truth in general, n. 10536.) That the lamentation of David over Saul treats of the doctrine of truth fighting against the falsity of evil, which doctrine is signified by a "bow," was because by a king, or by the royalty which belonged to Saul, is signified Divine truth in respect to protection and to judgment (n. 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148). [8] The like is signified by "ornament" elsewhere: Give unto Jehovah the glory belonging to His name; bow yourselves before Jehovah in the ornament of holiness (Ps. 29:2). "In the ornament of holiness" denotes in the genuine truths of the church. In like manner in Isaiah: Thy sons shall make haste. Lift up thine eyes round about, and see all gathered together. As I live, said Jehovah, thou shalt be clothed with all as with an ornament, and be girded round with them as a bride (Isa. 49:17, 18); also speaking of Zion, by which is signified the celestial church; by the "sons who shall make haste" are signified the truths of that church (that "sons" signify truths, see n. 489, 491, 2623, 2803, 2813, 3373, 3704, 4257, 9807). From this it is that it is said that she shall "be clothed with them as an ornament, and shall be girded round with them as a bride," which can be said of the truths of the church, but not of the sons of Zion. [9] As almost all things in the Word have also an opposite sense, so likewise have those which belong to ornament, by which are signified truths falsified, as in these passages: When thou art laid waste, what wilt thou do? Though thou clothest thyself with double-dyed, though thou deckest thee with an ornament of gold, though thou forcest open thine eyes with antimony, in vain shalt thou make thyself beautiful (Jer. 4:30). I will visit upon her the days of the baals, to which she burned incense, and put on her earring and her ornament, and went after her lovers, and forgot Me (Hos. 2:13); and in other places.

And I shall know what I will do to thee. That this signifies that in this way something may come forth with them, is evident from the series of things in the internal sense, for that nation could be in a holy external and at the same time not in a holy internal. And as in this way the external of the church could be with that nation, though not the internal, therefore by "I shall know what I will do," is signified that in this way something may come forth with them.

And the sons of Israel stripped themselves of their ornament. That this signifies the deprivation of Divine truth in the external things with them, is evident from the signification of "stripping one's self," as being to be bereft and deprived; and from the signification of "ornament," as being holy truth, or what is Divine (see n. 10536, 10540).

By Mount Horeb. That this signifies in the external things of worship, of the church, and of the Word, is evident from the signification of "Mount Horeb," as being Divine truth in the external things, for Horeb was a mountainous region around Mount Sinai; and by "Mount Sinai" is signified Divine truth. Consequently "Horeb," being a mountainous region round about it, signifies Divine truth in external things; for that which is in the midst and which is high above the things that lie round about, signifies what is internal; and consequently by that which is round about and beneath is signified what is external. (That "Mount Sinai" signifies Divine truth, see n. 8805, 9420; that "the midst" denotes what is internal, n. 1074, 2940, 2973, 5897, 6084, 6103, 9164; in like manner what is high, n. 2148, 4210, 4599, 9489, 9773, 10181; and that "roundabout" denotes what is external, n. 2973; in like manner "beneath.") As the people were in external things, and not in what is internal, therefore when the Law was promulgated from Mount Sinai, they stood in Horeb beneath the mountain, and the mountain was hedged about to prevent its being touched by the people (Exod. 19:12, 13, 21-24; 20:18; Deut. 4:11, 12). It is said "the external of worship, of the church, and of the Word," because the external of one is the external of the other, for worship belongs to the church, and the truths and goods of the church and of its worship are from the Word; and therefore those who are in the externals of worship and of the church are in the externals of the Word.

Verses 7-11. And Moses took a tent, and stretched it for himself without the camp, afar off from the camp; and he called it the tent of meeting. And it was that everyone inquiring of Jehovah went out unto the tent of meeting that was outside the camp. And it was that when Moses went out unto the tent, all the people rose up, and stood, every man at the door of his tent, and looked after Moses, until he had entered into the tent. And it was that when Moses entered into the tent, the pillar of cloud descended, and stood at the door of the tent, and spoke with Moses. And all the people saw the pillar of cloud standing at the door of the tent; and all the people rose up and bowed themselves, every man at the door of his tent. And Jehovah spoke unto Moses faces to faces, as a man speaketh unto his neighbor. And he returned unto the camp; and his minister Joshua, the son of Nun, a boy, moved not out of the midst of the tent. "And Moses took a tent," signifies what is holy of worship, of the church, and of the Word; "and stretched it for himself without the camp, afar off from the camp," signifies remote from the external things in which the nation itself was; "and he called it the tent of meeting," signifies the external of worship, of the church, and of the Word, in which are internal things; "and it was that everyone inquiring of Jehovah went out unto the tent of meeting that was outside the camp," signifies that all instructions concerning the truths and goods of the church and of worship would be given to everyone by means of the external of the Word remotely from the external things in which that nation was; "and it was that when Moses went out unto the tent, all the people rose up, and stood, every man at the door of his tent," signifies that that nation was not in the external of the Word, of the church, and of worship, but was outside of it; "and looked after Moses, until he had entered into the tent," signifies that they see the external of the Word, of the church, and of worship, but that it vanishes from their apprehension; "and it was that when Moses entered into the tent, the pillar of cloud descended, and stood at the door of the tent, and spoke with Moses," signifies that after the Word had vanished from their apprehension a dense obscurity took possession of them from without, and yet there was a clear perception from within; "and all the people saw the pillar of cloud standing at the door of the tent," signifies a dense obscurity taking possession of them from without; "and all the people rose up and bowed themselves, every man at the door of his tent," signifies that that nation adored their external in a holy manner; "and Jehovah spoke unto Moses faces to faces," signifies the Divine things in the Word conjoined together; "as a man speaketh unto his neighbor," signifies the conjunction of truth and good; "and he returned unto the camp," signifies unto the external in which that nation was; "and his minister Joshua, the son of Nun, a boy, moved not out of the midst of the tent," signifies Divine truth meanwhile ministering in the holy things of the church and of worship in the place of Moses.

And Moses took a tent. That this signifies what is holy of worship, of the church, and of the Word, is evident from the signification of "a tent," as being in the supreme sense the Lord, and also heaven and the church, and in the relative sense all that is holy of heaven and of the church, consequently also what is holy of worship and of the Word, for these are of the church and are of the Lord, because they are from Him. The reason why "a tent" signifies these things, is that the most ancient people dwelt in tents, and also had therein their holy worship. Among these people existed the celestial church, which was the most holy of all the succession of churches, for they adored the Lord, who with them was Jehovah; and as He was their Leader, they had interaction with the angels of heaven, and consequently were in celestial wisdom from the Lord. It is the setting up of this church which is described by the creation of heaven and earth in the first chapter of Genesis, and their wisdom by paradise. For by "heaven and earth" in the Word is signified the church, by "paradise" intelligence and wisdom, and by "man" the church itself; in like manner by the "ground" from which he was named "Adam." (That "heaven and earth" in the Word denote the church, "heaven" the internal church and "earth" the external church, see n. 1733, 1850, 2117, 2118, 3355, 4535, 10373; that intelligence and wisdom are described by paradises and gardens, n. 100, 108, 2702, 3220; that "man" denotes the church, n. 478, 768, 4287, 9276; in like manner "ground," n. 566, 1068; and that "creating man" denotes the setting up of the church, n. 16, 88, 10373; see also n. 8891, 9942.) [2] In consequence of that church being loved above all others, and from the Lord dwelling with them in tents (for the Lord is said "to dwell" with the man who is in love to Him, John 14:23), therefore in memory of these things the Tabernacle or Tent of meeting was constructed among the Israelitish nation, wherein was held what is holy of worship; and for the same reason the feast of tabernacles or of tents was instituted. [3] That by "tent" are signified these holy things, and specifically what is holy of worship, is evident from the following passages: Sing, O barren, that did not bear, enlarge the place of thy tent, and let them stretch forth the curtains of thine habitations (Isa. 54:1, 2). "To enlarge the place of the tent" denotes to do so with the things which are of the church, and consequently which are of worship; "to stretch forth the curtains of the habitations" denotes to multiply truths (that "curtains" denote the truths of the church, see n. 9595, 9596, 9606, 9756); "the barren" denotes one who has not previously been in the truths and goods of the church (n. 3908, 9325). [4] In Jeremiah: The whole land has been laid waste, suddenly have My tents been laid waste, and My curtains in a moment (Jer. 4:20). That "land" denotes the church may be seen in the places cited in n. 9325; and as the church is the church from the goods of love and the truths of faith, therefore it is said that "the tents and the curtains are laid waste;" "tents" denoting the goods of the church, and "curtains" its truths. [5] Again: My tent hath been laid waste, and all My cords have been plucked out; My sons are gone forth from Me, and they are not; there is none to stretch forth My tent any more, or to raise up My curtains. For the shepherds are become fools (Jer. 10:20, 21). Like things are here signified by "tent" and by "curtains;" the "cords plucked out" denotes that there is no longer any conjunction of good and truth, and of truths one with another; and therefore it is said, "My sons are gone forth," because by "sons" are signified truths. (That "cords" denote conjunction may be seen in n. 9777, 9854, 9880; and that "sons" denote truths, in n. 489, 491, 533, 2623, 2803, 2813, 3373, 3704, 4257, 9807.) [6] In David: Jehovah, who shall abide in Thy tent, who shall dwell in the mountain of Thy holiness? He that walketh blameless, and who doeth righteousness, and speaketh the truth in his heart (Ps. 15:1, 2). "To abide in the tent of Jehovah" denotes to do so in heaven and in the good of love there. Again: I will abide in Thy tent to eternities (Ps. 61:4); where the meaning is the same. [7] In Amos: In that day I will raise the tent of David that is fallen, and I will close up the breaches thereof, and I will restore its ruins (Amos 9:11). The "tent of David" denotes the church of the Lord and what is holy of the worship of Him; "to close up the breaches, and restore the ruins" denotes to restore these by removing falsities. That "David" in the Word denotes the Lord, see n. 1888, 9954; hence it is that "the tent of David" denotes the church of the Lord, and that which is holy of worship. In Jeremiah: Behold I bring back the captivity of Jacob's tents, and I will have compassion on his dwelling places (Jer. 30:18); where "the tents of Jacob," and "his dwelling places," denote the goods and truths of the church. [8] As by "tents" are signified the goods of the church and of worship, therefore by "tents" in the opposite sense are signified the evils of worship and of the church, as can be seen from the following passages: I will liken the daughter of Zion to a comely woman; shepherds and their flocks shall come unto her, and they shall fix their tents against her round about (Jer. 6:2, 3). Go up against Arabia, and lay waste the sons of the east. Their tents and their flocks they shall take, their curtains, and all their vessels (Jer. 49:28, 29). What will ye do in the day of the solemnity, and in the day of the feast of Jehovah? For lo they are gone away because of the laying waste; the desirable things of their silver, the nettle shall possess them; thorns shall be in their tents (Hos. 9:5, 6). He smote all the firstborn of Egypt, the beginning of strengths in the tents of Ham (Ps. 78:51).

And stretched it for himself without the camp, afar off from the camp. That this signifies remote from the external things in which the nation itself was, is evident from the signification of "stretching the tent," as being to provide, dispose, and set in order the things which are of the church and of worship; for by the "tent" is signified what is holy of the church, of worship, and of the Word (see just above, n. 10545), consequently by "stretching it" is signified to provide, dispose, and set in order these things; and from the signification of "the camp," as being the heavenly order from which and according to which are heaven and the church; and as all the truths and goods of heaven and of the church belong to this order, there is consequently signified their containant also. The reason why these things are signified by "the camp," is that by "the sons of Israel," who formed the camp, are signified all truths and goods in the complex. But when the sons of Israel worshiped the calf instead of Jehovah, then by their "camp" was signified the opposite, thus infernal order, and also the containant of falsity and evil, which make hell. Whether you say "the external of worship and of the church without the internal," or "hell," it is the same thing; for they who are in the external of worship without the internal are in the loves of self and of the world, and the loves of self and of the world are from hell. From this it is evident why Moses took his tent and stretched it without the camp afar off from the camp; for as before said, by the "tent" was signified what is holy of worship, of the church, and of the Word; and also why by these words is signified what is remote from the external things in which the Israelitish nation was. [2] (That by "the camp" is signified heavenly order, and by "encamping" the disposing of good and truth according to heavenly order, see n. 4236, 8103, 8130, 8131, 8155, 8193, 8196; and that consequently by "the camp" is signified heaven and the church insofar as they are the containant of these, n. 10038; and in the opposite sense hell, n. 10458; moreover, that the external of worship and of the church separate from what is internal is hell, see n. 10483, 10489; for the reason that those who are in external things separate from what is internal never receive any Divine influx, n. 10429, 10472; and consequently have nothing of faith in and of love to the Lord, n. 10396, 10400, 10411; because they look solely to their own loves, thus to hell, n. 10422; and consequently worship themselves for a god, n. 10407, 10412; that the Israelitish nation was in external things separate from what is internal, may be seen at the places cited in n. 9380, and also in n. 9373, 9391, 10396, 10401, 10407, 10492, 10498, 10500, 10533.)

And he called it the tent of meeting. That this signifies the external of worship, of the church, and of the Word, in which are internal things, is evident from the signification of "the tent of meeting," as being the external of worship, of the church, and of the Word, in which are things internal; for by "tent" is signified what is holy of worship, of the church, and of the Word (see n. 10545), and by "meeting" is signified where internal things are, for all internal things are together in external things (n. 6451, 9216, 9828, 9836). In the sense of the letter by "meeting" is meant the meeting of the sons of Israel; but in the internal sense there is signified the meeting of the truths and goods of the church, because by the sons of Israel in a good sense are signified the truths and goods of the church in the complex (n. 5414, 5879, 5951, 7957), in like manner by the "congregation" and the "assemblage" of the sons of Israel (n. 7830, 7843). And the truths and goods of the Word, of the church, and of worship are in their own internal; for in the internal of the Word, of the church, and of worship are celestial and spiritual things; but in the external are natural and worldly things; and all celestial and spiritual things flow into natural and worldly things, and terminate in them, and form and constitute them. From this it is that what is external is signified by "meeting." This is the case with the external sense of the Word, which is called the sense of its letter, thus also with the externals of the church and of worship, for these are from the Word.

And it was that everyone inquiring of Jehovah went out unto the tent of meeting that was outside the camp. That this signifies that all instructions concerning the truths and goods of the church and of worship would be given to everyone by means of the external of the Word remotely from the external things in which that nation was, is evident from the signification of "inquiring of Jehovah," as being to be instructed concerning the truths and goods of the church and of worship, for all inquiring of Jehovah is for the sake of instruction in these; from the signification of "the tent of meeting," as being the external of the church and of worship (of which just above, n. 10547); and from the signification of "outside the camp," as being that which is remote from the external things in which that nation was (n. 10546). From this it is evident that by "everyone inquiring of Jehovah went out unto the tent of meeting that was outside the camp," is signified that all instruction concerning the truths and goods of the church and of worship would be given by means of the external of the Word remotely from the external things in which that nation was. [2] It is said "by means of the external of the Word," because all instruction concerning the truths and goods of faith and of love which make the church and enter into worship, is from this source, and because to inquire of the Lord is to consult the Word; for in the Word the Lord is present, seeing that the Word is the Divine truth which is from Him, and that He is with the angels in His Divine truth, and also with the men of the church who receive Him. [3] It is said "by means of the external of the Word," because in the external of the Word all internal things are together, thus all the truths and goods of heaven and of the church (according to what was shown above, n. 10547). From this it is that answers and revelations were made in ultimates (n. 9905). Moreover, all the doctrinal things of the church that are of service to worship, are given by means of the external of the Word; but they are given to those only who are in enlightenment from the Lord when they are reading the Word, for then light flows into them from heaven through the internal sense (see n. 9025, 9382, 9409, 9424, 9430, 10105, 10324, 10402, 10431). [4] The reason why it denotes remotely from the external things in which the Israelitish nation was, is that with that nation the external of the Word appears quite different, and consequently is differently unfolded, as can be seen from the fact that they see nothing therein about faith in the Lord and love to Him, nor indeed about the Lord, and about heaven from Him. But the things which they see are solely about worldly and earthly things, and especially about their own preeminence to others. The reason is that they are in external things without what is internal, and they who are of such a character can see nothing from the internal. To see from the internal is to see from heaven from the Lord. From all this it is evident that the external of the Word, and consequently of the church and of worship, with that nation, was remote from the external of the Word, of the church, and of worship, as regarded in itself. As far as verse 11, the external worship of that nation is now described in the internal sense.

And it was that when Moses went out unto the tent, all the people rose up, and stood, every man at the door of his tent. That this signifies that that nation was not in the external of the Word, of the church, and of worship, but was outside of it, is evident from the representation of Moses, as being the Word (of which in the places cited in n. 9372); from the signification of "the tent," as being what is holy of worship, of the church, and of the Word (n. 10545); and from the signification of "rising and standing before the door of the tent," as being to be outside of it, for "door" denotes entrance, introduction, and communication (n. 2145, 2152, 8989); consequently "to stand before it" denotes not to enter, be introduced, and have communication.

And looked after Moses, until he had entered into the tent. That this signifies that they see the external of the Word, of the church, and of worship, but that it vanishes from their apprehension, is evident from the signification of "looking after Moses" as being to see the external of the Word; for by "Moses" is signified the Word (see n. 10549); and by "looking after him" is signified to see its external; for that which is before signifies that which is within; and that which is after signifies that which is without; consequently to see the back parts of Jehovah, and not the face, denotes to see what is external and not what is internal, as shown in the last verse of this chapter. And from the signification of "until he had entered into the tent," as being to vanish from their apprehension; for when he entered he was no longer seen.

Footnotes

10514-1 Beneath the edifice; see n. 10516 [Reviser.]

10540-1 Latin, pelles melium. "Badgers" is the usual rendering of meles. But in Adversaria, Exodus, n. 1297, Swedenborg says that these meles are mares haedorum, "the males of kids," which would agree with what is here said of them. It is difficult to believe that a badger has a higher signification than a ram. (REVISER.)