infittg wl

Y

OF THE CITY OF NEW YORK.
Incorporated A. D. 1850, for the Printing, Publishing, and Circulating
of the Theological Works of Emanuel Swedenborg,
for Charitable and Missionary purposes.

-si-

->-

V

AECAJS^A CCELESTIA.

ARCANA CCELESTIA.

THE

HEAVENLY AECANA
CONTAINED IS
THE HOLY SCRIPTURES OR "WORD OF THE LORD
UNFOLDED,
BEGmNING. "WITH THE BOOK OF GENESIS :
TOQETHEH WITH
WONDEEFUI; THINGS SEEN IN THE "WOELD OP SE'IIUTS
AND IN THE HEAVEN OF ANGELS.

Translated from tTie Latin of
EMAN"UEL SWEDENBOKG,
Servant of the Lord Jesus Ohrist,

VOL. VIII.

NEW YORK:
AMERICAN SWEDE.\I!ORG PRINTING AND PUBLISHING SOCIETY,
1819.

PMisTxed by The American Swedenborg Printino and Publishing
Society, organized for the purpose of Stereotyping, Printing, and
Publishing Uniform Editions of the Theological Writings of Emanuel
SwEDENBDRG, ond incorporated in the State of New York a. d. 1850.

80£3— 8037.] EXODUS,

EXODUS.
CHAPTEE THE THIETEENTH.

THE DOCTRINE OF CHARITY.
8033. rr may be expedient now to say what is charity and
what is faith appertaining to man. Charity is an internal
afl'ection, which consists in this, that from the heart he wills to
do good to the neighbor, and that this is the delight of his life,
and this without recompense.
8034. Bvit faith is an internal affection, which consists in this,
that from the heart he wills to know what is true and what is
good, and this not for the sake of doctrine as the end, but for
the sake of life : this afiection conjoins itself with the affection
of charity by this, that it wills to do according to what is true,
thus the very truth.
8035. They who are in the genuine affection of charity and
faith, believe that they will nothing of good of themselves, and
that of themselves they understand nothing of truth, but that the
will of good and the iinderstanding of truth is from the Lord.
8036. This now is charity, and this is faith ; they who are
principled therein, have, in themselves, the kingdom of the
Lord and heaven ; and in them is the Church ; and they are
they who are regenerated by the Lord, and from Him have
received a new will and a new understanding.
8037. They who have self-love, or the love of the world for
an end, cannot in any wise be in charity and faith ; they who
are principled in those loves, do not even know what charity
and what faith are, and do not at all comprehend, that to will good
to the neighbor without recompense is heaven in man, and
that in that affection there is a happiness as great as that of the
angels, which is ineffable ; for they believe, if they are de
prived of tlie joy arising from the glory of honors and wealth,
there is nothing of joy a,nj longer given, when yet in this case
heavenly joy first commences, which infinitely transcends
[eveay o^-her].

EXODUS. [Chap. xiii.

CHAPTEE Xm.
1. AND Jehovah spake to Moses, saying,
2. Sanctify to me every first-born, the opening of every
womb, in the sons of Israel, in man and in beast ; it is for Me.
3. And Moses said to the people, remember this day, in
which ye came forth out of Egypt, from the house of servants,
because in sti-ength of hand Jehovah brought you forth thence ;
and there shall not be eaten what is leavened.
4. To day ye go foi'th in the month Abib.
5. And it shall be when Jehovah hath introduced thee to
the land of the Canaanito, and of the Hittite, and of the Amor-
ite, and of the Hivite, and of the Jebusite, which he sware to
thy fathers to give thee, a land flowing with milk and honey,
and thou shalt serve this service in this month.
6. Seven days thou shalt eat unleavened bread, and in the
seventh day [shall be] a feast to Jehovah.
7. Unleavened bread shall be eaten seven days, and what is
leavened shall not bo seen by thee, and leaven shall not be seen
by thee in all thy border.
8. And tliou shalt declare to thy son in that day, saying, on
account of this Jehovah hath done to me, in my going forth out
of Egypt. _
9. And it shall be to thee for a sign upon thy hand, and for
a memorial between thine ojes, to the intent tliat the law ot
Jehovah may be in thy mouth, because with a strong hand
Jehovah brought thee forth out of Egypt.
10. And thou shalt keep this statute for a stated time, from
year into year.
11. And it shall be when Jehovah shall have introduced
thee to the land of the Canaanite, as He sware to thee and to
thy fathers, and shall give it to thee.
12. And thou shalt make every opening of the womb to pass
to Jehovah, and every opening of the fojtus of a beast, which
shall be males to thee, to Jehovah.
13. And every opening of an ass thou shalt redeem in cattle,
and if thou dost not redeem, and thou shalt break its neck ;*
and every first-bom of man in thy sons thou shalt redeem.
14. And it shall be that thy sons shall ask thee to-morrow,
saying, what [is] this ; and thou shalt say to him, in strength of
hand Jehovah has brought us forth out of Egypt, from the house
of servants.
15. And it was that Pharaoh grew hard to send us away, and
* "Wliat is here rendei ed thou shalt break its neck might perhaps be mors
properly rendered thou shalt put out its neck, or, to come nearer to the original
Hebrew (ins^s) thou shalt neck it. ¦

Chap, xiii.] EXODUS. 7
Jehovah slew every first-born in the land of Egypt, from the
first-born of man, and even to the first-born of beast, on which
account I sacrifice to Jehovah every opiening of the womb,
males, and every first-born of my sons I redeem.
• 16. And it shall be for a sign upon thy hand, and for front
lets between thine eyes, because in strength of hand Jehovah
brought us forth out of Egyjst.
17. And it was when PJiaraoh sent away the people, God led
them not by the way of the land of the Philistines, because it
was near, because God said, perhaps the people will repent
when they see war, and will return to Egypt.
IS. And God led the people about by the way of the wil
derness of the Eed Sea (mare supli) ; and the sons of Israel went
up girded out of the laud of Egypt.
19. And Moses took the bones of Joseph with him, because
adjuring he adjured the sons of Israel, saying, Yisiting God will
visit you, and ye shall cause my bones to come up hence with
jou. 20. And they journeyed from Succoth, and encamped in
Etham, in the end of the wilderness.
21. And Jehovah went before them by day in a pillar of a
cloud, to lead them in the way, and by night in a pillar of fire,
to enlighten them, to go by day and by night.
22. The pillar of the cloud did not recede by day, and the
pillar of fire by night, before the people.

THE CONTENTS.

8038. THE subject treated of in this chapter in the internal
sense is concerning faith in the Lord, and concerning the per
petual remembrance, that by Him they had been liberated
from damnation : faith in the Lord is signified by the sanctifi-
cation of the first-born ; and the perpetual remembrance of
liberation by the Lord (is signified) by the celebration of the
passover. 8039. In what follows in this chapter, and afterwards, the
subject treated of is concerning the further preparation of those
who were of the Spiritual Church, and before the coming of
the Lord were detained in the loAver earth, before they could
be introduced into heaven ; and that for the sake of this end,
they were first safely led through the midst of damnation, and
jiext that they underwent temptations, the Lord being continually
present : the leading through the midst of damnation is signi
fied by the passage through the Eed Sea [mare suphj ; tempta
tions [are signified] by the life in the wilderness to which they

8 EXODUS. [Chap. xiii.
were led ; and the presence of the Lord [is signified] by a pillar
of a cloud by day, and of fire by night.

THE INTEEN"AL SENSE.

8040. VEESES 1, 2. And Jehovah spake to Moses, saying^
sanctify to Me every first-iorn, the opening of every womh, in
the sons of Israel, in man and in beast, it is for Me. And
Jehovah spake to Moses, saying, signifies information from the
Divine [being or pi-inciple] : sanctify to Me every first-born,
signifies faith, that it is from the Lord : the opening of every
womb, signifies which is from charity : in the sons of Israel,
signifies in the Spiritual Church : in man and in beast, signifies
the good of faith interior and exterior: it is for Me, signifies
that it is the Loi-d's.
8041. " And Jehovah spake to Moses, saying" — that hereby
is signified information from the Divine [being or principle],
appears from the signification of speaking and saying, when
from Jehovah, concerning the things of the Church which are
to be observed, as denoting information, see n. 7769, 7793,
7825 ; and because from Jehovah, it denotes information from
the Divine [being or principle]: and from the representation
of Moses, as denoting Divine Truth, see n. 6771, 7014, 7382 ;
hence by Jehovah spake to Moses, saying, is signified informa
tion from the Divine [being or principle] by Divine Truth.
8042. "Sanctify to Me every first-born" — that hereby is sig
nified faith, that it is from the Lord, appears from the significa
tion of sanctifying to Jehovah or the Lord, as denoting to
ascribe to Him, that is to confess and acknowledge that it is
from Him ; and from the signification of first-born, as denoting
faith, see n. 352, 2435, 6344, 7035; when it is said faith,
thereby is meant every truth which is for the Spiritual Church ;
and whereas every truth of the Church is meant, the Spiritual
Church. itself is also meant, for truth is the essential of this
Church; good is indeed the essential of the Church, and is
actually the first-born, see n. 2435, 3325, 4925, 4926, 4928,
4930 ; but the good which appertains to those who are of the
Spiritual Church, is in itself truth ; for when they act accord
ing to the truth, which is of their doctrine^ then the truth is
called good, having passed in this case from' the understanding
into the will, and from the will into act, and what is done from
the will, this is called good : that this good in itself and its
essence is still truth, is because the doctrinals of the Church to
them are truths, and doctrinals in the Churches diffei', conse
quently also truths, and yet, although they are so various, by

8040—8043.] EXODUS, 9
willing them and acting them, they become goods, aa hath been
just now said. Wliilst man is regenerating, he is led by faith
in the intellect, or by doctrine, to faith in me will or life, that
is, by the truth of faith to the good of charity, and when man
is in the good of charity, he is then regenerated, in which case
from that good he engenders truths, which are called the truths
of good; fliese are the truths which are the veriest truths of
faith, which are meant by the first-born ; for the case with the
generations, or nativities of truths from good, is like that of the
generations or nativities of sons and daughters from a parent,
and afterwards of grand-sons and grand-daughters, next of
great-grand-sons and great-grand-daughters, and so forth ; the
first or immediate generation or nativity, which is of sons and
daughters, is what is signified by the first-born, how many
soever it may consist of, but not the second and the third, ex
cept in respect to their own parents : the reason why they are
sanctified to Jehovah or the Lord is, because all derivative or
descending truths and goods derive their essence from the pri
mitive. In this spiritual [principle] is founded the right of the
first-born treated of in the vV^ord.
8043. " The opening of every womb" — ^that hereby is signi
fied which is from charity, appears from the signification of the
opening of the womb, as denoting what is immediately born of
a regenerate [principle or man], thus what is from charity, ac
cording to Avhat was said j ust above, n. 8042 ; for he ¦\vlio is
conceived anew, comes as it were again into- the womb, and he
who is born anew, goes forth as it were again from the womb ;
but what is conceived in the womb, and born from the -womb,
is not man so far forth as man, but is the faith of charity, for
this constitutes the spiritual principle of man, thus as it were
makes the man himself anew, for his life in such case is thence
derived ; from these considerations it may be manifest what is
meant in the spiritual sense by the opening of the womb ; the
angels, who are in spiritual ideas alone, understand nothing
else by it : what is meant by the womb, also what by being in
the womb, and by coming forth from the womb, see ii. 3293,
3294, 3967, 4904, 4918, 4931, 5052, 5054, 6433. Inasmuch as
such things are signified by womb, therefore the Lord in
the Word is called. He that formeth from the womb, that is,
the Eegenerator, as in Isaiah, " Thus saith Jehovah, thy Maker,
and thy forTner from the womb, he helpeth thee ; fear not my
servant Jacob, a:id Jpslmrim whom I have chosen ; because I
will pour water upon him that is thirsty, and streams upon the
dry [ground] ; I will pour forth my spirit upon thy seed, aild
blessing upon thy children," xliv. 2, 3. The Lord is called
maker and former from the womb, because He regenerates man,
and from natural makes him spiritual ; inasmuch as regenera
tion is effected by truth and good, therefore it is said, that He

10 EXODUS. [Chap. xiii.
wil I i:iour water upon him that is thirsty, and spirit upon his
seed ; for by water is signified the truth which is of faith, n.
2702, 3058, 3424, 4976, 5668, 7307, and by spirit the_§ood
which is of charity ; in like manner as by water and spirit in
John, "Jesus said to Nicodemus, "Verily, verily I say unto
thee, except any one be bom again, he cannot see the kingdom
of God : Nicodemus said to him. How can a man be born when
he is old? Can he enter a second time into his tnother's womb?
Jesus answered, Verily, verily I say unto thee, except any one
ie bom of water and of the spirit, he cannot enter into the
kingdom of God ; that which is born of the flesh is flesh, but
that which is born of the spirit is spirit : Art thou a master in
Israel, and knowest not these things?" iii. 3, 4, 5, 6, 10. The
Lord is called the former from the womb also in other passages
in Isaiah, " Thus saith Jehovah thy Eedeemer, and thy former
from the womb; I Jehovah doing all things, expanding the
heavens alone, and stretching out tlie earth from myself," xliv.
24 ; by the heavens and the earth is meant in the general sense
the Church internal and external, n. 82, 1411, 1753, 1850, 3355,
4535, and in the particular sense the internal and external of the
Church appertaining to the man who is regenerated ; and by ex
panding and stretching out, is signified to make or create from
Divine Power, n. 7673, whence the Lord as Eegenerator is called
Maker and Creator, and regeneration is called a new creation.
In like manner in the same prophet, " Attend to me, O house of
Jacob, and all the remains of the house of Israel, carried from the
belly, brought from the womb," xlvi. 3. And in David, " Upon
thee Lord Jehrivah I have been laid from, the womb, out of the
bowels of my mother thou art irty bringer forth, thou art my
praise continually," Psalm Ixxi. 6. From these considerations
it is \V)\\ evident what is signified in the internal sense by the
opening of the womb, and consequently what by the first-born.
8044. "In the sons of Israel" — that hereby is signified in the
Spiritual Church, appears from the representation of the sons
of Israel, as denoting the Spiritual Church, see n. 4286, 6426,
6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223.
8045. " In man and in beast" — signifies the good of faith in
terior and exterior, as n. 4724, 7523.
8046. " It is for Me" — that hereby is signified that it is the
Lord's, appears from this consideration, that Jehovah in the
Word is the Lord, n. 1343, 1736, 2921, 3023, 3035, 5041, 5663,
6281, 6303, 6905, 6945, 6956, whence it is for Me denotes that
it is the .Lord's. That all good, and all truth, thus charity and
faith, are from the Lord, and nothing at all from man, see n.
504, 2411, 3142, 3147, 4151, 6482, 5649, 6193, 6325, 6466 to
6495, 6613 to 6626, 6982, 698.^ 6996, 7004, 7055, 7056, 7058,
7270, 7343. > > . ,
8047. Verses 3 to 10. And Moses said to the people, rer

8014—8047.] EXODUS. 11
member this day in which ye came forth out of Egypt from the
house of servants, because 'in strength of hand Jehovah brought
you forth thence ; and thtre shall not be eateii what is leaven
ed. To-day ye go forth, in the month Abib. And it shall be,
when Jehovah Itath introduced thee to tlie land of the Canaan,-
ite, anil of the ILlttite, and of the Amorite, and of the Himti>,
and of the Jebusite, which he sware to thy fathers to give thee,
a land flowing with milk and honey, and thou shalt serve this
service in this month: Seven days thou shalt eat unleavened,
bread, and in the seventh day [shall be] a feast to Jehovah.
Unleavened bread shall be eaten seven days, and what is lea
vened shall not be seen by thee, and leav&n shall not be seen by
thee in all thy borders. And thou shalt declare to thy son in
that day, saying, on account of this Jehovah hath done to me,
in my going forth out of Egypt. And it shall be to tJieefor a
sign upon thine hand, and for a memorial between thine eyes,
to the intent that the laio of Jehovah may be in thy mouth, be-
caiise with a strong hand Jehovah brought thee forth out of Egypt.
And thou shalt keep this statute for a stated time, from year
into year. And Moses said to the people, signifies in
struction by Divine Truth : remember this day in which
ye came forth out of Egjq^t, from the house of servants,
signifies that that state was principally to be recalled to
mind, in which they were when liberated from spiritual cap
tivity by the Lord: because in strength of hand Jehovah
brought yon forth thence, signifies that they were liberated by
the Diviiie Power of the Lord : and there shall not be eaten
what is leavened, signifies that there shall not be appropriated
any thing falsified : to-day ye go forth, signifies liberation to
eternity : in the month Abib, signifies the beginning of a new
state: and it shall be that when Jehovah hath introduced
thee to the land of the Canaanite, and of the Hittite, and of the
.A.morite, and of the Hivite, and of the Jebusite, signifies into
the region of heaven occupied by those who are in evil and the
false : which He sware to thy fathers to give thee, signifies that
was promised by the Divine [being or principle] to those who
are in good and truth : a land flowing with milk and honey,
signifies where is gladness and joy: and tliou shalt serve this
service in this month, signifies the continual worship of the
Lord on account of liberation : seven days thou shalt eat unlea
vened bread, signifies purification from falses : and in the
seventh day shall be a feast to Jehovah, signifies the holy wor
ship of the Lord : unleavened bread shall be eaten seven days,
signifies that they were altogether to be purified from falses ,:
and what is leavened shall not be seen by thee, signifies that
what is falsified shall not be at all admitted : and leaven shall
not be seen by thee, signifies that neither any thing false [shall
be admitted] : in all tliy borders, signifies so far as truth which

12 EXODUS. [Cuxp. xiii.
is from good extends itself: and thou shalt declare to thy son
in that day, saying, signifies the interior perception of truth,
which [perception] is of conscience: on account of this Jehovah
hath done to me, in my going forth out of Egypt, signifies that
by the Lord they were liberated from spiritual captivity a,nd
from damnation : and it shall be to thee for a sign upon thine
hand, signifies that it shall be perpetually in the will : and for
a memorial between thine eyes, signifies that it shall be perpet
ually in the understanding : that the law of Jehovah may be in
thy mouth, signifies that the Divino Truth may be in every
thing which thence proceeds : because with a strong hand Je
hovah brought thee forth out of Egypt, signifies that they were
liberated by Divine Power : and thou shalt kee]) this statute for
a stated time from year into year, signifies that that laAv of
order [should be] in that state continually.
8048. "And Moses said to tlie people" — that hereby is signi
fied instruction by Divine Tnith, appears from the signification
of saying, when by Divine Truth concerning things to be ob
served in the Church, as denoting instruction, see n. 7186, 7267,
7304, 7380, 7517; and from the representation of Moses as de
noting Divine Ti-utli, see above, n. 8041.
8049. " Eemember this day in whicli ye went forth out of
Egj'pt, from the house of servants" — that hereby is signified
that that state was principally to be recalled to mind in wliich
they ^vevc when liberated from spiritual captivity by the Lord,
appears from the signification of remember, as denoting that
it was to be recalled to mind ; and from the signification of
day, as denoting state, see n. 23, 487, 488, 493, 893, 2788, 3462,
3785, 4850, 5672, 5962, 7680 ; and from the signification of
going forth, as denoting to be liberated, for by the going forth
of the sons of Israel is signified the liberation of those wlio are
of the Spiritual Church by the Lord, concerning which libera
tion see n. 6854, 6914, 7091, 7828, 7932, 8018 ; and from the
signification of Egypt and the house of servants, as denoting
spiritual captivity, for by Pharaoh and the Egyptians are sig
nified those who in the other life have infested the spiritual by
falses, see n. 7097, 7107, 7110, 7126, 7142, 7220, 7228, 7317,
hence by the land of Egypt is signified infestation, n. 7278 ; nor
is infestation by falses anything else than spiritual captivity,
for when they are infested, they are held as it were captive in
falses, from which they continually labor to be liberated ; hence
also in the World they are said to be bound in a pit, n. 6854 ;
this spiritual captivity is what is also signified by the house of
servants ; that service is an assault from falses, or is infestation
see n. 7120, 7129. '
8050. " Because in strength of hand Jehovah brought you
forth thence"— that hereby is signified that they were liberated
by the Divine Power of the Lorcl, appears from the signification

6048—8054.] EXODUS. 13
of strength of hand, as denoting power, and when it is said of
Jeho\ah, as denoting omnipotence ; that strength is power, is
evident ; that hand also denotes power, see n. 878, 3387, 4931
to 4937, 5327,5328, 5544, 6947, 7188, 7189, 7518, 7673 ; and
from the signification of bringing forth, as denoting to liberate ;
that Jehovah is the Lord, see above, n. 8046.
8051. " And there shall not be eaten what is leavened" —
that hereby is signified that there shall not be appropriated any
thing falsified, appears from the signification of eating, as de
noting to appropriate, see n. 3168, 3513, 3596, 4745 ; and from
the signification of leaven, as denoting the false, see n. 2342,
7906, hence what is leavened denotes what is falsified. As to
what concerns the appropriation of the false, and of what is fal
sified, it is to be noted, that the false and what is falsified can
not be appropriated to any one, as the false and what is falsi
fied, who is in good, and hence is willing to be in truth, but to
him who is in evil, and hence is not willing to be in truth ; the
reason why the false as the false is not appropriated to him
who is in good, and hence is willing to be in truth is, because
he thinks well concerning God, concerning the kingdom of
God, and concerning sj^iritnal life, and hence he applies the
false that it may not be against these things, but that in some
manner it may agree with them, thus he softens it, and its as
perity and hardness does not come into the idea : unless this
was the case, scarce any one could be saved, for falses are more
prevalent than truths : but it is to be noted, that they who are
in good are also in the love of truth, wherefore in the other
life, when they are instructed by the angels, they reject falses
and accept truths, and this according to the degree of the love
of truth which they had in the world.
8052. " To-day ye go forth" — that hereby is signified libera
tion to eternity, appears from the signification of to-day, as de
noting eternity, see n. 2838, 3998, 4304, 6165, 6984 ; and from ¦
the signification of going forth, as denoting to be liberated, as
above, n. 8049.
8053. " In the month Abib" — that hereby is signified the
beginning of a new state, appears from the signification of
mouth, as denoting tl:e end of a former state and the begin
ning of a subsequent one, thus also a new state, see n. 3814 ;
that the month Abib is the beginning from which are all fol
lowing states, is evident from what is said concerning this month
in the foregoing chapter, viz. " This month shall be to you the
head of months, this fir'st to you for the months of the year,"
Verse 2, see n. 7827, 7828.
8054. " And it shall be when Jehovah hath introduced thee
to the land of the Canaanite, and Hittite, and Amorite, and
Iii\-ite, and Jebusite". — that hereby is signified the region of
heaven occupied by those who are in evil and the false, ap-

14 EXODUS. [Chap. xiii.
pears from the signification of the land of the Canaanite, and
of the Hittite, and of the Amorite, and of the Hivite, and of
the Jebusite, as denoting heaven, in the present case the region
of heaven occupied by those who are in evil and the false ;
that the land of Canaan denotes the Lord's kingdom in heaven
and in earth, or the Church, see n. 1413, 1437, 1585, 1607, 1866,
3038, 3481, 3686, 3705, 4116, 4240, 4447, 4454, 4516, 4517,
5136, 5757, 6176 ; evils and falses are signified by the nations
here named, the evil derived from the false of evil by the
Canaanite, n. 4818 ; the false which gives birth to evil by the
Hittite, n. 2913 ; evil and the false thence derived by the Amo
rite, n. 1857, 6306 ; the idolatrous [principle] in which is any
thing of good by the Hivite, n. 6860, and the idolatrous [prin
ciple] in which there is any thing of truth by the Jebusite, n.
6860 : that the region of heaven, into which they are to come,
who are of the Spiritual Church, before the coming of the Lord,
was occupied by evils and falses, see above, n. 6858. As to
what further concerns this subject, it is to be noted, that before
the Lord's coming heaven was not distinguished into three
heavens, namely, into the inmost or third, into the middle or
second, and into the ultimate or first, as after the Lord's com
ing, but was one ; the spiritual heaven was not as yet ; the re
gion where the spiritual heaven was about to be, was occupied
by those who were in the false and evil, but who could be kept
in some truth and good by external means, especially by ideas
of eminence and dignity, in like manner, as is the case in the
world, where they who are in evil and the false are still obliged
as it were to think and speak truths, and as it were to will and
do goods by external means, which are honors and gains. The
reason why that region of heaven was then occupied by such
was, because the good were wanting, and they who were of the
Spiritual Church were not as yet prepared, and vet it ought
6very where to be filled by spirits, that there miglit be a con
tinuity from the Lord even to man, for in case of discontinuity,
man would have perished. There are also at this day some re
gions of heaven occupied by such, but they who are there are
withheld by a strong force from doing evil ; immediately above
the head are they who deceive and seduce by innocence, but
above them are the celestial from the most ancient Church,
who keep them in bonds by such a force, that they cannot in
any wise occasion evil to any one ; behind the hinder part of
the head there is also at this day a region, which had been [a
region] of heaven, occupied by the evil ; and likewise in front
towards the left. There is also a continual endeavor of the 3vil
to invade the places where the good are, and they actually do
invade, as soon as they are not filled by the good, which en
deavor It hath been often given to appercei ve. Those regioas
are occupied when the evil are increased in the world, and the

8056—8058.] EXODUS. 15
good are diminished, for in this case evil spirits accede to man,
and good spirits recede from him ; and so far as these latter re
cede, so far the regions proximate to man are occupied by the
evil ; when this is generally the case, the inhabitints of those
regions are changed : this is the case when the church is near
its end, for at that time evil and the false prevail. But about
the end of the Church they are cast down, and the regions oc
cupied are given to the good, who in the mean time have been
prepared for heaven. This is meant by these words in the Apo
calypse, " War was made in heaven, Michael and his angels
fought against the dragon, and the dragon fought and his
angels, but did not prevail, neither was their place found any
more in heaven," xii. 7, 8. This state of heaven was represent
ed by the land of Canaan, in that the nations occupied it, and
by the sons of Israel, in that they cast them out thence ; for
by the land of Canaan is signified the Lord's kingdom, thus
heaven and the Church, as may be seen from the passages above
cited. 8055. "Which he sware to thy fathers to give thee" — that
hereby is signified which were promised by the Divine [being
or principle] to those who are in good and truth, appears from
the signification of swearing, when by Jehovah, as denoting
irrevocable confirmation by the Divine [being or principle],
n. 2842, 3375 ; hence to swear to give denotes a promise ; and
from the signification of fathers, as denoting those who are in
good and truth ; for by fathers, when the Church is treated of,
are signified the ancients or the ancient Churches, which were
in good and truth, n. 6050, 6075, 6589, 6876, 6884, 7648.
8056. " A land fiowing with milk and honey" — that hereby
is signified where is gladness and joy, appears from the signi
fication of a land flowing with milk and honey, as denoting
what is pleasant and delightful, see n. 5620, 6867, thus gladness
and joy. It is said gladness and joy, because in the Word
gladness is predicated of truth, and joy of good, in like man
ner what is pleasant and delightful ; milk also is predicated of
the truth of good, and honey of the good of truth.
8057. " And thou shalt serve this service in this month" —
that hereby is signified the continual worship of the Lord on
account of liberation, appears from the signification of service,
as denoting worship, as n. 7934 ; and from the signification of
month, as denoting the end of a former state, and the beginning
of a new one ; and of the month Abib, as denoting the begin
ning from which all following states are derived, see n. 8053 ;.
hence also by month is signified what is continual.
8058. "Seven days thou shalt eat unleavened bread"— tliat
hereljy is signified purification from falses, appears from the
signification of seven days, as involving what is holy, see n.
395, 433, 716, 882, 5265, 5268, and as denoting a full etate, ii.

16 EXODUS. [Chaj>. xiii.
6508 ; and from the signiflcation of eating unleavened bread, aa
denoting the appropriation of truth, and purification from the
false, for unleavened bread is good purified from the false, and
to eat denotes appropriation, n. 368, 3513, 3696, 3832, 4745;
the reason Avhy unleavened bread denotes good purified from
the false is, because bread denotes good, and leaven the false.
8059. " And in the seventh day [shall be] a feast to Jeho
vah" — that hereby is signified the holy worship of the Lord,
appears from the signification of the seventh day, as denoting
a holy state; that aay denotes state, see n. 23, 487, 488, 493,
893, 2788, 3462, 3786, 4850, 6672, 5962, and that seven denotes
what is holy, n. 395, 433, 716, 881, 5265, 5268 ; and from the
signification of a feast to Jehovah, as denoting the worship of
the Lord ; that a feast denotes worship from a glad mind, see
n. 7093 ; and that Jehovah is the Lord, n. 8046.
8060. "Unleavened bread shall be eaten seven days" — that
hereby is signified that they were altogether to be purified from
falses, appears from the signification of eating unleavened bread,
as denoting to appropriate good purified from falses, as just
above, n. 8058 ; inasmuch as this is again said, it signifies that
it shall altogether be done ; and from the signification of seven
days, as denoting what is holy, and also a full state, see above,
n. 8058.
8061. "And what is leavened shall not be seen by thee" —
that liereby is signified that what is falsified shall not be at all
admitted, viz. that it may be appropriated, according to what
was explained above n. 8051 ; that this shall not be at all
done, is signified by it's being again said.
80ti2. " And leaven shall not be seen by thee" — that hereby
is signified that neither shall anything false [be admitted], ap
pears from the signification of leaven, as denoting what is false,
see n. 7906 ; the thing falsitied, which is signified by what is
leavened, and the false which is signified by leaven, difier in
this, that the thing falsified is truth applied to confirm evil, and
the false is every thing that is contrary to truth.
8063. " In all thy borders" — that hereby is signified so far
as truth which i.'s from good extends itself, appears from the
signification of border, as denoting the extension of truth from
good, for every truth has its extension, which extension is
sometimes manifested by a sphere ; and because it has exten
sion, it has its borders [or boundaries] ; the sphere of the ex
tension of truth is according to the quality and quantity of
good ; for good is as flame, and truth as light : The sphere ol
extension in the spiritual world is to the societies which are
round about, and so far as the sphere extends there, so far there
is communication, see n. 6698 to 6613. Accordino- to the
sphere of extension in heaven every one has intelligence and
wisdom, and has liappiness, viz. according to its quantity and

8059—8067.] EXODUS. 17
quality together. Prom these considerations it may be mani
fest what is signified in the spuitual sense by the expression in
all thy border, in the present case that in good there is not any
thing false ; for falses are out of the sphere, inasmuch as they
commence where truths close, but if they enter the sphere, they
are then appropriated ; that they shall not enter, is signified by
the words, "There shall not be seen by thee what is leavened
or leaven in all thy border."
8064. " And thou shalt declare to thy son in that day, say
ing," — that hereby is signified interior perception, wliich is of
conscience, appears from what was explained, n. 7935, where
like words occur.
8065. " On account of this Jehovah hath done to me in my
foing forth out of Egypt" — that hereby is signifled that by the
lOrd they were liberated from spiritual captivity, and from
damnation, appears from the signification of going forth, as de
noting to be liberated ; and from the signification of Egypt,
as denoting spiritual captivity and damnation, see above, n.
8049. 8066. " And it shall be to thee for a sign upon thy hand"—
that hereby is signified that it shall be perpetually in the will,
appears from the signification of a sign, for what is for a sign
and for a memorial, this is for the sake of perpetual remem
brance ; the reason why the sign was to be upon the hand was,
that as often a,s they moved the hand, or did any thing, they
might remember it, and the reason why the memorial was to
be between the eyes was, that as ' often as they looked at
any thing, they might remember it ; and from the signification
of hand, as' denoting power, see n. ,878, 3387, 4931 to 4937,
5327, 5328, 6544, 6292, 6947, 7011, 7188, 7189, 7518, 7673, in
the present case the will, because every action and power oi
action, which is done by the hand, proceeds from the will.
8067. " And for a memorial between the eyes" — ^^that hereby
is signified that it should be perpetually in the understanding,
appears from the signification of a memorial, as also denoting
perpetual remembrance ; it is said a memorial, because this in
the Word is predicated of the intellectual principle, whereas, a
sign is predicated of the will principle ; and from the significa
tion of eyes, as denoting the understanding, see n. 2701, 3820,
4403 to 4421, 4523 to 4634, hence by a memorial between the
eyes is signified that it shall be perpetually in the understand
ing, that is, in the thought. ^j|| may be expedient briefly to
say, in wliat manner it is to be.;understood, that it shall be per
petually in the understanding, and perpetually in the will:
the things appertaining to man which have been impressed by
faith and charity, or which man absolutely believes and loves,
these are perpetually in his thought and will, for he thinks them
and wills them, although he is in ideas and in engageme^tis
VOL. VIII. ¦ 2

18 EXODUS. [Chap. xiii.
about other things, and he supposes that they are then not pre
sent in the mind, for they are there among other things, wliich
constitute the mind's quality ; that this is the case, is very_ evi
dent from the spiritual sphere, which encompasses a spirit or
angel, for when he approaches, it is instantly known from
that sphere of what faith and what charity he is, together with
several other things in which he is interested, although at the
time he thinks nothing at all about them : such things are what
constitute the life of the mind of every one, and keep them
selves perpetually there. These observations might be illustra
ted by very many things appertaining to man, as from the
various reflections, from the affections, and from the actions
impressed from infancy, and the like, which are continually
present and bear rule, although nothing is manifestly thought
about it : the case is the same with love to the neighbor, with
love to God, with the love of good and truth, and with faith ;
thej who are principled in those things, perpetually will them
and think them, for those things are in them, and when they
are in, they are said universally to mle, see n. 6159, 6671,
7648. 8068. " Tliat the law of Jehovah may be in thy mouth" —
that hereby is signified that the Divine Truth may be in every
thing which thence proceeds, appears from the signification of
the law of Jehovah, as denoting the Divine Truth, see n. 7462 ;
and fi om the signification of being in the mouth, as denoting
to be in e^'cry thing which thence proceeds, that is, from the
understanding and will ; for in the mouth denotes in the dis
course, and in the discourse there is each principle of the mind,
both its intellectual and will principle ; the intellectual princi
ple in the sense of the expressions and things, the will princi
ple in the affection which gives life to the discourse.
8069. "Because with a strong hand Jehovah brought thee
forth out of Egypt" — that hereby is signified that by Divine
Power they were liberated, appears from the signification of
the strong hand of Jehovah, as denoting the Divine Power of
the Lord ; and from the signification of bringing forth, as de
noting to liberate, concerning which significations see above
n. 8050. '
807<». " And thou shalt keep this statute for a stated time
from year into year"— that hereby is signified that that law of
order [should be] in that state continually, appears from the
signiflcation of a statute, as J^noting a law of order, see n.
7884, 7995 ; and from the signification of time, as denoting
state, see n. 2625, 2788, 2837, 3254, 3356, 3404, 3827, 3938,
4814, 4882, 4901, 4916, 6110, 7381, hence for a stated time de
notes in that state ; and from the signification of year, as denot
ing an entire period from beginning to end, see n. 2906, thus
from year to year denotes continually.

8068-8071.] EXODUS. 19
8071. Verses 11 to 10. And it shall be when Jehovah hath
introduced, thee to the land of tlie Canaanite, as He sware to
thee aiid to thy fathers, and hath given it to thee. And thou
shalt inake every opening of the v^omb to pass to Jehovah, and
every opening of tliefoitus of a beast, which shall be males to
tliee, to Jehovah. And every opening of an ass thou shalt
redeem in cattle, and if thou dost not redeem, and thou shalt
break its neck ; and every firstborn of man in thy sons tho-u
shalt redeem. And it shall be that thy son shall ask thee to
morrow sa/ying, what is this, and thou, shalt say to him, in
strength of hand Jehovah brought us forth out of Egypt from
the house of servants. And it was that Pharaoh greio hanl to
send us away, and Jehovah slew every first-born in the la7id of
Egypt, from the first-bm^n of 1 nan, and even to the first-born of
beast, on which account I sacrifice to Jehovah every opening of
tlie womb, the males, and every first-born of my sons I redeem.
And it shall be for a sign upon thy hand, and for frontlets
between thine eyes, because in strength of hand Jehovah brought
us forth out of Egypt. And it shall be when Jehovah hath
introduced thee to the land of the Canaanite, signifies the re
gion of heaven occupied by those who were in evil and the
false : as He sware to thee and to thy fathers, and hath given it
to thee, signifies which was promised by the Divine [being or
principle] to those who are in good and truth : and thou shalt
make every opening of the womb to pass to Jehovah, signifies
the faith of charity which is of regeneration, that it is the
Lord's : and every opening of the foetus of a beast, signifies all
charity which is of the new birth : which shall be males to thee,
signifies which is of the truth of faith : to Jehovah, signifies
that it is the Lord's : and every opening of an ass thou shalt
redeem in cattle, signifies that faith merely natural shall not be
ascribed to the Lord, but the truth of innocence which is there
in : and if thou dost not redeem, and thou shalt break its neck,
signifies if the truth of innocence be not therein, that it is to be
separated and ejected : and every first-born of man in thy sons
thou shalt redeem, signifies that the truths of faith are not to
be ascribed to the Lord, but its goods : and it shall be that thy
son shall ask thee, signifies perception from truth which is of
conscience : to-morrow, signifies always when it is done : what
is this, signifies inquisition why it is so : and thou shalt say to
him, signifies reply: in strength of hand Jehovah brought us
forth out of Egypt from the house of servants, signifies that by
the Divine Power of the Lord they were liberated from spirit
ual captivity : and it was that Pharaoh grew hard to send us
away, signifies when they made themselves obstinate who in-
feste"d by falses, lest they should be liberated : and Jehovah
Blew every first-born in the land of Egypt, signifies that all
were damned who were ii faith separate from charity: from

20 EXODUS. [Chap. xiii.
the first-born of man, and even to the first-born of beast, signi
fies the false of faith separated interior and exterior: on this
account I sacrifice to Jehovah every opening of the womb_ the
males, signifies that therefore the faith of cliarity, which is of
the new-birth, is to be ascribed to the Lord : and every flrst-
born of my sons I redeem, signifies that the truths of faith are
not to be ascribed to the Lord, but its goods ; and it shall be
for a sign upon thine hand, signifies that it shall be perpetually
in the will : and for frontlets between thine eyes, signifies that
it shall be perpetually in the understanding : because in
strength of hand Jehovah brought us forth out of Egypt, signi
fies that by the Divine Power of the Lord they were liberated.
8072. "And it shall be when Jehovah hath introduced thee in
to the land of the Canaanite" — that hereby is signified the region
of heaven occupied by those who were in evil and the false,
appears from what was related above, n. 8054.
8073. " As He sware to thee and to thy fathers, and hath
given it thee" — that hereby is signified which was promised
by the Divine [being or principle], to those who are in good
and truth, appears from what was said above, n. 8055, where
like words occur.
8074. "And thou shalt make every opening of the womb to
pass to Jehovah" — that hereby is signified the faith of charity
which is of regeneration, that it is the Lord's, appears from tlie
signification of making to pass, as denoting to ascribe, in like
manner as io sanctify, above, n. 8042, and to sacrifice, below,
n. 8088 ; and from the signification of the opening of the womb,
as denoting faith from charity, which is of the regenerate [man],
see above, n. 8042, 8043 ; that Jehovah is the Lord, see n. 8046.
8075. " And every opening of the foetus of a beast" — that
hereby is sigrdfied all cliarity which is of the new-birth, ap
pears from the signification of the opening of the womb, as
denoting faith from charity which is of the new-birth, see n.
8043 ; and from the signification of a foetus of a beast, as de
noting the affection of "good, see n. 46, 46, 142, 143, 246, 714,
715, 71^ , 776, 1823, 2179, 2180, 3218, 3519, 5198, thus the good
of charity.
8076. " Which shall be to thee males" — that hereby is sig
nified which is of the truth of faith, appears from the significa
tion of a male, as denoting the truth of faith, see n. 2046, 4005,
7838. 8077. " To Jehovah" — ^that hereby is signified that it is the
Lord's, appears from this consideration, that by Jehovah in the
Word no other is meant than the Lord, see n. 1343, 1736, 2921,
3023, 3035, 5041, 5663, 6303, 6905, 6945, 6956. The things
contained in these two verses are not further explained, because
they were before explained at verse 2 of this chapter, see ii,
8042, 8043, 8044, 8045.

8073^8078.] EXODUS. 21
8078. " And every opening of an ass thou shalt redeem in
cattle" — tliat hereby is signified that faith merely natural shall
not be ascribed to the Lord, but the ti-uth of innocence which
is therein, appears from the signification of opening, as denoting
what is first-born from the regenerate, or what is first-begotten,
thus faith ; that the first-begotten is faith, has been shewn here
tofore ; and from the signification of an ass, as denoting the
natural principle, for by an ass is signified the scientific prin
ciple, n. 6492, 5791, also service, n. 6985, 6389, thus also the
natural principle, for scientifics are of the natural principle,
and the natural principle in respect to the spiritual is service ;
hence now by the opening of an ass is signified faith merely
natural, of which we shall speak presently ; and from the sig
nification of redeeming, as denoting to give another thing in
its place ; that to redeem has this signification, is evident from
the full sense of the words, which is [the sense] of these
[words], " Tlie opening of an ass thou shalt riot make to pass to
Jehovah, but shalt redeem in cattle." That to make to pass to
Jehovah denotes to ascribe to the Lord, in like mannei' as to
sanctify and to sacrifice, see just above, h. 8074, thus not to
make to jjass, but to redeem, denotes not to ascribe, but to give
another thing in its place ; and from the signification of cattle,
as denoting the trutli of innocence ; the reason why cattle de
notes the truth of innocence is, because by cattle is meant a
lamb or a kid, and by these is signified innocence, n. 3519,
3994, 7840, in the present case the truth of innocence, because
it is not said a lamb or a kid, but cattle : From these considera
tions it is evident, that by every opening of an ass thou shalt
redeem in cattle, is signified that faith merely natural is not to
be ascribed to the Lord, but the truth of innocence which is
therein. Faith merely natural is the faith which is insinuated
by an external way, and not internal, as sensual faith, which
consists in believing a thing to be so, because the eye has seen,
and the hand has touched ; this is the faith concerning which
the Lord said to Thomas, " Thomas because thou hast seen,
thou hast believed, blessed are they who do not see, and [yet]
believe," John xx. 29 ; also as the faith of miracles, which con
sists in believing a thing to be so merely from miracles, con
cerning which faith see n. 7290 ; also as the faith of authority,
which consists in believing a thing to be so, because another,
to whom credit is given, has said it. But spiritual faith is what
is insinuated by an^ internal way, and at the same time extei'-
nal ; insinuation by an internal way causes it to be believed,
and in this case what is insinuated by an external way causes
it to be confirmed ; tl e spiritual principle of faith is the affec
tion of charity, and hence the affection of truth for the sake of
good use ami for the sake of life ; these make faith to be spi
ritual. The insinuation of faith by an internal way is eflfected

s.

22 EXODUS. [Chap. xiii.
by the reading of the Word, and on such occasion by illumina
tion from the Lord, which is given according to the quality of
afl'ection, that is, according to the end of knowing truth. From
these considerations now it may be manifest what faith merely
natural is, and that that faith, because it is not spiritual, cannot
be ascribed to the Lord, that is, be acknowledged and believed
that it is from the Lord, for the Lord flows-in by the affection
of truth and good ; that faith is uiternal affection, see n. 8034.
The truth of innocence, which may be in that faith, and be ac
cepted by the Lord, is what is believed to be so'from innocence.
From these considerations then it is evident in what manner
it is to be understood, that faith merely natural shall not be
ascribed to the Lord, but the truth of innocence which is therein.
8079. "And if thou dost not redeem, and thou shalt break
its neck" — that hereby is signifled if the truth of innocence be
not therein, that it is to be separated and ejected, appears from
the signification of not redeeming, as denoting not to ascribe to
the Lord, but to give another thing in its place, as just above,
n. 8078 : and from the signiflcation of breaking the neck, as
denoting to separate and eject ; the reason why breaking the
neck has this signification is, because the neck signifies the con
junction of the interiors with the exteriors, n. 3542, 3603, 3696,
3725, 6320, 5328, 5926, 6033, thus breaking the neck signifies
separation and ejection, viz. of faith merely natural, if the truth
of innocence be not therein.
8080. " And every first-born in thy sons thou shalt re
deem" — that hereby is signified that the truths of faith are not
to be ascribed to the Lord, but its goods, appears from the sig
nification of the first-born, as denoting faith, see n. 352, 2435,
6344, 7035, 8042 ; and from the signification of sons, as de
noting truths, see n. 489, 491, 633, 1147, 2623, 3373 ; and from
the signification of redeeming, as denoting to give another thing
in its place, as above, n. 8077, 8078 ; that it denotes that they
are not to be ascribed, follows from the full sense, which is of
these words, " And every first-born of man in thy sons thou
shalt not make to pass, that is, shalt not sacrifice, but shalt re
deem ;" not to make to pass denotes not to ascribe, as above,
n. 8077, 8078. From these considerations it is evident, that by
every first-born of man in thy sons thou shall redeem, is signi
fied that the truths of faith are not to be ascribed to the Lord,
but another thing in their place ; that this other thing is the
good of faith, may be manifest from this consideration, that by
me first-born in general is signified the goo'd of faith, as above,
u. 8042, 8043, but when it is said the first-born of man in his
sons, that it denotes the truth of faith ; for there is the truth of
faith, and there is the good. That the good of faith, or that
charity is this other thing, which is to be ascribed to the Lord
instead of the truths of faith, may also be manifest from this

8079—8081.] EXODUS. 23
consideration, that the first-born of the sons of Israel were not
accepted, but in their place the Levites, and this on this ac
count, because bv Levi was represented the good of faith, or
charity, n. 3876, 4497, 4502, 4503 ; that the tribe of Levi was
accepted in the place of all the first-born, see Numb. iii. 12, 13,
40 to the end, chap. viii. 16, 17, 18. That the good of faith is
this other thing wdiicli is to be ascribed to the Lord, may also
be manifest from this consideration, that faith is not faith with
out charity, n. 654, 724, 1162, 1176, 2231, 2340, 2349, 2419,
2839, 2982, 3146, 3325, 3849, 3866, 4368, 6351, 7039, 7082^
7083, 7084, 7342, 7950 ; also from this consideration, that the
good of faith is actually in the first place, but the truth of faith
only apparently, 3539, 3548, 3566, 3563, 3570, 3676, 3603, 3701,
4925, 4926, 4928, 4930, 4977, 5351, 6266, 6269, 6272, 6273 ;
thus that charity is the first-born, n. 3326, 3494, 4925, 4926,
49 38, 4930. The reason why the truth of faith viewed in itself
without its good is not to be ascribed to the Lord, that is, to be
given to Him, or acknowledged to be from Him, is, because
every truth of faith has no life in it, until it becomes the good
of faith ; and the truth of faith becomes the good of faith by
willing it and doing it, n. 7835 ; when therefore it becomes the
good of faith, then it is acknowledged by the Lord that it is
His, for the Lord gives faith mediately by its good. Every
truth of faith also appertaining to the man of the Spiritual Chnrch
becomes the good of faith, when he is regenerating, and then
first itbecomes the Lord's. Tlie law concerning the redemption
of the flrst-born of man was enacted for this end, to prevent the
sacriflce of their sons, which was customary amongst the Gen
tiles, with whom the statutes of the ancient Church, -which was
a representative Church, remained, but in process of time were
actua,lly adulterated ; that the flrst-born were to be sanctified
to God, was [one] of the statutes of the ancient Church, but by
sanctification they began to mean sacriflcing ; the posterity of
Jacob also inclined to do the like, wherefore that law was ex
plained before them, and to prevent their doing so the Levites
were taken in place of the first-born, as was said ; that law
was explained according to its correspondent sense in the spi
ritual world, which is, that the truths of faith are not holy, thus
neither to be sanctified or ascribed, but the goods of faith.
Sanctification also was afterwards thus understood, that they
should give or present the first-born to Jehovah, and offer a
sacrifice for Him, according to these words in Luke, " When
the daj^s of their purification were fulfilled, according to the
law of Moses, they brought Jesus to Jerusalem, that they might
¦¦present him to the Lord, as it is written in the Law of the Lord,
that every male opening the womb should be called Holy to the
Lord, and that they might offer sacrifice," ii. 22, 23, 24.
8081. "And it shall be that thy son shall ask thee"— that

24 EXODUS. [Chap. xiii.
hereby is signified perception from tnith which is of conscience,
appears from the signification of asking, as denoting knowledge
grounded in perception, see n. 6597, 5800, 6260 ; and from tiie
signification of son, as denoting truth, see n. 489, 491, o33,
1147, 2623, 3373 ; that it denotes perception froni truth which
is of conscience, is evident from what was explained, n. 7936,
where like words occur. It is said from truth which is of con
science, because the conscience of those who are of the Spirit
ual Church is the conscience of truth, for it is procured from
the doctrinals of the Church which are believed to be true,
whether they be true or not true ; but; then they become of the
conscience, when they also become of the life.
8082. " To-morrow" — that hereby is signified always when
it is done, appears from the signification of to-morrow, as de-
notiiii!; what is eternal, see n. 3998, thus also what is perpetual
or alwavs, in the present case always when it is done.
80S3." " What is this"— that hereby is si^ified inquisition
why it is so ; and that by tiiou shalt say to him is signified re
ply, appears witliout explication.
80.S4. " In strengtii of hand Jehovah brought us forth out of
Eo;viit, from the house of servants"— that hereby is signified
that by the Divine Power of the Lord they were liberated from
spiritual captivity, appears from what was said above, n. 8049,
8050. 8085. "And it was that Pharaoh grew hard to send us away"
— that hereby is signified wlien they made themselves obstinate
who infested by falses, lest they should be liberated, appears
from the signification of hardening himself, as denoting to make
himself obstinate, see n. 7272, 7300, 7305 ; and from the repre
sentation of Pharaoh, as denoting those who infested by falses,
see n. 7107, 7110, 7126, 7142, 7220, 7228, 7317 ; and from the
signification of sending away, as denoting to liberate.
8086. "And Jehovah slew every first-born in the land of
Egypt" — that hereby is signified that all are damned who are
in faith separate from charity, appears from the signification
of the first-born of Egypt, as denoting faith separate from char
ity, see n. 7039, 7779 ; that by their death is signified the dam
nation of those who are in that faith, and in the life of evil, see
n. 7766, 7778.
8087. " From the first-born of man and even to the first-born
of beast" — that hereby is signified the false of faith separate in
terior and exterior, appears from the signification of the first
born of Egypt, as denoting faith separate from charity, as just
above, n. 8086 ; thus the false of faith, for they who separate
faith from charity both by doctrine and life, must needs be in
the false, because the evil of life continually operates, and pro
duces a persuasion of a false conformable to itself; and if trr^li
be offered, instantly by sinister application it causes it to con-

8081—8091.] EXODUS. 25
form itself, thus it falsifies it ; and from the signification of man
and beast, as denoting what is interior and exterior, see n.
4724, 7573.
8088. " On this account I sacrifice to Jehovah every opening
of the womb [that are] males" — 'that hereby is signified that
therefore the faith of charity which is of the new-birth is to be
ascribed to the Lord, appears from the signification of sacrific
irig to Jehovah, as denoting to ascribe to the Lord ; by sacri
ficing is here signified the like as by sanctifying, verse 2
of tlus chapter, and by making to pass, verse 12 ; that to sacii-
fice to Jehovah denotes to ascribe to the Lord, see n. 8042, and
that the same also is signified by making to pass, n. SO 74 ; by
ascribing is meant not to claim to one's self, but to confess and
acknowledge that it is from the Lord ; and from the significa
tion of the opening of the womb, as denoting the things which
are of faith from charity, see n. 8043 ; that those things are of
the new-birth, see above, n. 8042 ; and from the signification
of a male, as denoting the truth of faith, see n. 2046, 4005,
7838. 8089. And every first-born of my sons I redeem" — that here
by is signified that the truths of faith are not to be ascribed to
the Lord, but the goods thereof, appears from what was ex
plained above, n. 8080, where like words occur.
8090. " And it shall be for a sign upon thine hand"— that
hereby is signifled that it shall be perpetually in the will ;
" And for frontlets between the eyes," that hereby is signified
that it shall be perpetually in the understanding ; " because in
strengtii of hand Jehovah brouglit us forth out of Egypt," that
hereby is signified that by the Divine Power of the Lord they
were liberated, appears from what was explained above at
verse 9 of this chapter, where like words occur, see n. 8066,
8067, 8069.
8091. Verses 17, 18. And it was when Pharaoh sent away
the people, and God did not lead them by the way of the land
of the Philistines, because it ^vas near, because God saidper-
Jmps the people will repent when they see war, and will return
to Egypt. And God led tlie people cd>out by the way of the
iijilderness of the Ped Sea [rnare supli\ y cmd the sons of Israel
went up girded otd of the land of Egypt. And it was when
Pharaoh sent away the people, signifies when they who infested
left those who were of the Spiritual Church : and God led them
not by the way of the land of the Philistines, signifies that it
was provided by the Divine [bein^ or principle] lest they
should pass to the truth of faith which is not from good : be
cause it is near, si.gnifles that it will flrst occur : because God
said, signifles the Divine foresight : perhaps the people will
repent when they see war, signifies that they will decline from
truth by assaults : and will return to Egypt, signifies that hence

26 EXODUS. [Chap, xiii,
A'ill be a lapse into falses, which are altogether contrary to the
.rutlis and goods of faith : and God led the people about by
the way of the wilderness, signifies that from the Divine aus
pices they were led to confirm the truths and goods of faith by
temptations : of the Eed Sea [mare suph], signifies the damna
tion which they were first to pass : and the sons of Israel went
up girded out of the land of Egypt, signifies that they were
taken out from a state of infestations, and thereby prepared to
sustain temptations.
8092. " And it was when Pharaoh sent away the people" —
that hereby is signified when they who infested left those who
were of tiie Spiritual Church, appears from the signification
of sending away, as denoting to leave ; and from the represen
tation of Pliaraoh, as denoting those who infested by falses, see
n. 71U7, 7110, 7126, 7142, 7220, 7228, 7317 ; and from the sig
nification of the sons of Israel, who are here the people, as de
noting those who were of the Spiritual Church, see above, n.
8044. 8093. " And God led them not by the way of the land of
the Philistines" — that hereby is signified that it was pro-stided
by the Divine [being or principle] lest they should pass to the
truth of faith which is not from good, appears from the signifi
cation of God not leading them by the way, as denoting that it
was provided by the Divine [being or principle] lest they
should pass ; for by leading, when by God, is signified provi
dence, and by way is signified truth, n. 627, 2333, in the pre
sent case to pass to it ; and from the representation of the Philis
tines, as denoting those who are in the science of the know
ledges which are of faith, and not in the life of charity, see n.
1197, 1198, 3412, 3413, thus those wdio are in the truth of faith
which is not from good ; that by the Philistines and their land
this is signified, may be manifest from the passages in the
Word where they are named, especially in Jeremiah, chap.
xlvii. verse 1 to the end, where they are described ; also in
Joel, chap. iii. 5, 6, and likewise from the historicals of the
Word, where the subject treated of is concerning the wars be
tween the sons of Israel and the Philistines, and concerning the
subjugation of the former by the Philistines, and of the latter
at times by the sons of Israel ; by the Philistines are there re
presented they who are in faith separate, or to whom the science
of the knowledges of faith is the principal, but not a life ac
cording to it, consequently they who teach and believe that
faith alone saves. The opiniou concerning faith alone or sepa
rate is not new, or only of this time, but had existed in the an
cient Churches, and gained strength with evil of life ; it is also
described in the Word throi.ghoiit, but by names ; first by Cain,
in that he slew his brother Abel, n. 337. 340, 1179 ; Cain there,
in the internal representative sense, denotes such faith, and

8092—8094 j EXODUS. 27
Abel denotes charity ; it is also described by Ram, when he
was cursed by his father, n. 1062, 1063 ; afterwards by Reuben,
in that he went tip to his father's bed, n. 3870, 4601 ; and by
Simeon and Levi, in that they slew Hamor and the men of
Sechem, and were therefore cursed by their father, n. 3870,
6352 The above faith is also described by the Egyptians, and
by their first-born, in that they were slain, n. 7766, 7778, and
that the Egyptians were overwhelmed in the Eed Sea [mare
suph] ; it is also described by the Philistines, n. 3412, 3413,
and likewise by Tyre cmd Sidon throughout the prophets,
with whom by the Philistines is signified the science of the
knowledges of faith, and by Tyre and Sidon the knowledges
themselves interior and exterior ; lastly it is also described by
Peter, when he thrice denied the Lord, n. 6000, 6073 : but see
what has been before shown concerning this faith, n. 36, 379,
389, 916, 1017, 1076, 1077, 1162,1176, 1798, 1799, 1834, 1844,
2049, 2116, 2228, 2231, 2261, 2340, 2349, 2364, 2383, 2385,
2401, 2436, 2982, 3146, 2342, 3325, 3412, 3413, 3416, 3427,
3773, 4663, 4672, 4673, 4683, 4721, 4730, 4766, 4783, 4925,
5361, 5826, 5820, 6269, 6272, 6273, 6348, 6353, 7039, 7097,
7127, 7317, 7502, 7546, 7623 to 7627, 7724, 7779, 7790, 7950.
8094. " Because it was near" — that hereby is signified that
it first occurs, appears from the signification of near, when it is
said of faith separate, as denoting that it first occurs. It may
be expedient briefly to say in what manner it is to be under
stood, that opinion concerning faith separate or alone first oc
curs : evil of life has with it its own false, which false lies
stored up with man who is in evil of life, and sometimes he is
ignorant that it appertains to him ; but as soon as he thinks con
cerning the truths of the Church, and especially concerning
salvation, on this occasion that false comes forth and manifests
itself, and if it cannot deny the truth itself as to its common
[or general principle], it then explains it in favor of its own
evil, and thereby falsifies. When therefore he thinks about
faith and charity, which are the essentials of the Church and
of salvation, instantly on this occasion faith occurs, but not
charity, because this latter is opposite to evil of life ; hence also
he removes charity, and chooses faith alone : from these con
siderations it is evident, that the truths of faith are near, but
not the goods of faith, that is, that the former first occur, but
not the latter. From this erroneous and false principle there
afterwards follow more which are false and eri-oneous, as that
good works contribute nothing to salvation ; that the life does
not follow man after death ; that man is then saved from niei-cy
alone by faith, howsoever he has lived in the world; that the
most -wicked may be saved by faith at the last hour of his life ;
that evils may be wiped away in a moment : these and siniilar
principles are thought and established from that principle, as

28 EXODUS. [Chap. xiii.
so many links in a chain ; but they would be perceived to be
altogether otherwise, if charity and life was the principle.
8095. " Because God said" — tiiat hereby is signified Divine
foresight, appears from the signification of God saying, when
concerning things future, as denoting Divine foresight, as also
n. 5361, 6946.
8096. " Perhaps the people will repent when they see war "
. — that hereby is signified that they will decline from the truth
by assaults, appears from the signification of repenting, as de
noting to decline from the truth, of which we shall speak pre
sently ; and from the signification of war, as denoting spiritual
combats, see n. 1664, 1788, 2686, thus assaults, liie reason.
why repenting denotes to decline from truth is, because by the
departure of the sons of Israel from Egyjst, and by their stay
in the wilderness, and by introduction into the land of Canaan,
is signified that tliey were led continually to good, and thereby
to heaven ; hence by repenting and returning to Egypt, is sig
nified to go away from good, thus to decline from truth ; for
by Egypt or the Egyptians are signified those who are in faith
separate from charity, and who are against the truths«of the
Church, n. 6692, 7039, 7097, 7317, 7766, 7926. As to what
concerns assaults from those who are in the truth of faith which
is not from good, who are signified by the Philistines, it is to
be noted, that they in the other life infest the well-disposed,
and ci.mtinually assault the good of faith or charity ; for the
principles which they have received in the world, they carry
with tlicm into the otlier life and retain, until they are vastated,
that is, deprived of all science of the knowledges of faith, and
let down into hell. There is at this day a great number of
such, and they dwell to the right in front, in a plane beneatii
tlie sole of the foot ; their habitation is a species of city : it has
been frequently given to discourse witli them thence, and to
hear their reasonings in favor of faith alone, which are acute,
and their assaults of charity, which are contumacious. These
now are the things, which in the internal sense are meant by
tiieir not being led by the way of the land of the Philistines,
and by their perhaps repenting when they saw war.
8097. " And will return to Egypt" — ^that hereby is signified
that hence will be a lapse into falses, which are altogether con
trary to the truths and goods of faith, appears from the signifi
cation of Egypt, as denoting what is contrary to the truths and
goods of faith, see n. 6692, 7039, 7097, 7312, 7366, 7926 ; that
to return thither denotes to lapse into falses, is evident.
8098. " And God led about the people by the way of the
wilderness " — that he-eby is signified that from the Divine aus
pices they were led to confirm the trutlis and goods of faith by
temptations, appears from the signification of God leading, as
denoting provid(;nce, as above, see n. 8092, or, what is the same

8095—8099.] EXODUS. 29
tiling, the Divine auspices ; and from the signification of the
way of the wilderness, as denoting to undergo temptations, t.hus
to confirm the truths and goods of faith, for by temptations they
are confirmed. Bv the wilderness is signified where it is unii'i-
habited and uncultivated, n. 2708, in the spiritual sense, where
there is not good and truth, also where truth is not yet conjoin
ed with good, thus by the wilderness is signified the state of
those with whom the conjunction will be effected, and because
the conjunction is not effected but by temptations, these also
ai;e signified, but when the number forty is added, whether
they be forty years, or forty months, or forty days ; for forty
signify temptations, and their du^ration whatsoever it be, n. 730,
862, 2272, 2273 : these things are signified by the sojourijings
of the sons of Israel in the wilderness forty years ; the tempta
tions also which they underwent are described; that they were
led into the wilderness that they might undergo those tempta
tions, and might thereby represent, is evident from these words
in Moses, " Thou shalt remember all the way by which Jeho
vah thy God hath led thee these forty years in the wilderness,
tliat He might afflict thee, that He might try thee, that He might
know what is in thine heart. He fed thee with manna in the
wilderness, which thy fathers Imew not, that He might afflict
thee, that He might try thee, to do thee good in thy posterity,"
Deut. viii. 2, 16. Inasmuch as by forty were signified tempta
tions and their durations, and by the wilderness the state of
those who undergo them, therefore also the Lord, when He was
tempted, went out into the wilderness, and was there forty
days. Matt. iv. 1, 2 and following verses ; Luke iv. 1, 2 and
following verses ; Mark i. 12, 13.
8099. "The Eed Sea [mare suph] " — that hereby is signified
damnation, which they were first to pass, appears from the sig
nification of the Eed Sea [mare suph], as denoting the hell
where they are who are in faith separate from charity, and in
the life of evil ; and inasm\ich as the Eed Sea [mare suph] de
notes hell, it denotes also damnation. In regard to this cir
cumstance, that they were first to pass damnation, the case is
this ; they who were of the Spiritual Church, and until the
coming of the Lord were detained in the lower earth, and there
infested by those who were in faith separate from charity, whose
case has been treated of in the preceding chapters, when they
were liberated thence, were not immediately taken up into
heaven, but were first brought into another state of purification,
which is that of temptations ; for the truths and goods of faith
could neither be confirmed nor conjoined without temptations,
and before they were conflrmed and conjoined, they could not
be elevated into heaven ; these things were represented by tiie
sons of Israel, in that they were not immediately introduced
into the land of Canaan, but first into the wilderness, where

30 EXODUS. [Chap. xiii.
they rem.aiued for forty years, and in the mean time underwent
various temptations, which are treated of in the books of Mo
ses. As to what concerns this circumstance, that they first
passed through tiie Eed Sea [mare suph], by which is signified
the hell of those who are in faith separate and the life of evil,
thus through the midst of damnation, it is to be noted that this
hell is in front at a considerable deptii below the hells of the
adulterers, and extends itself to no small breadth toward the
left ; it is separated from the hells of the adulterers by waters
as it were of a sea ; to tiie right there, but at a greater depth,
is [the place] -where they are gathered together who are in the
truth of faith, but not in the good of faith, who are signified by
tiie Philistines, see just above, n. 8098 ; but the lower earth,
where they are who are infested, is beneath the sole of the foot,
a little in front ; they who are liberated from infestations, are
not led t(j^v;u•ds the right, for in that quarter are they who are
signified by tiie Philistines, but they are led to the left, through
the midst of the hell aliove spoken of, and emerge to the left,
where there is as it were a wilderness. That they who are taken
from infestations pass by this Avay, it has been twice given me
to see. When they pass, they are so protected by the Lord, that
the sliglitest evil cannot touch them, still less any thing of dam
nation, for they are encompassed with a column of angels,
amongst whom the Lord is present : this was represented by
the passage of the sons of Israel through the Eed Sea [mare
suphj. This also was meant by these words in Isaiali, " Awake,
a-\vake, put on strength, 0 arm of Jehovah ! Art not Tliou it
which hath dried up the sea, the waters of the great abyss, which
hath placed the depths of the sea away, that the redeemed might
pass ?" Ii. 9, 10, where the arm of Jehovah denotes the Lord as
to the Divine Human [principle]; the waters of the great abyss
and the depths of the sea, denote the hell where they are who are
in faith separate from charity and in e-vil of life ; the waters as
of a sea, beneath Avhich they are, are falses, for falses in the
other life appear as dense and dark clouds, and also as inunda
tions of waters, n. 739, 4423, 7307 ; the redeemed who were to
pass, are they who have been liberated by the Lord. Again,
in the same prophet, " Jehovah remembered the days of anti
quity, Moses, his people, where He who made them to come
up out of the sea, with the shepherd of His flock, where He who
set in the midst thereof the spirit of his holiness," Ixiii. 11 ; in
this prophetic [enunciation] by Moses is meant the Lord, who
is also the shepherd of the flock; by the people whom He
made to come up out of the sea, they who were liberated from
damnation. And in Jeremiah, " At the voice of their fall the
earth trembled, a cry, in the Eed Sea [mare suph] was heard
their voice," xlix. 21 ; the Eed Sea [mare suph] denotes hell,
lor the subject there treated of is concerning Edom and his

8100—8102.] EXODUS. 31
damnation, and it is said that the voice tiiereof was heard from
the Eed Sea [mare supli], when yet they were not immersed
in that sea, but the Egyptians ; hence it is evident that the Eed
Sea [mare suph] signifies hell and damnation : by Edom in the
above passage are signified those who from the evil of self-
love reject the truths of doctrine, and embrace falses, see n.
3322. From these considerations now it may be manifest what
is signified by tlie Eed Sea [mare suph] in the internal repre
sentative sense, and what by the passage of the sons of Israel,
and by the immei'sion of the Egyptians therein, which are
treated of in the foUo-wing chapter.
8100. " And the sons of Israel went up girded out of the
knd of Egypt" — that hereby is signified that they were taken
from a state of infestations, and thereby prepared to sustain
temptations, appears from the signification of going up girded,
as denoting that they were prepared, in the present case to
sustain temptations, because they were led by [or through] the
Eed Sea [mare suph] into the wilderness; tliat the wilder
ness denotes a state of undergoing temptations, see above, n.
8098 ; and from the representation of the sons of Israel, as de
noting those who are of the Spiritual Church, see frequently
above ; and from the signification of the land of Egypt, as de
noting a state of infestations, see n. 7278 ; to come up thence
denotes to be taken out or liberated : from these considerations
it is evident, that by the sons of Israel going up girded out of
the land of Egypt, is denoted that they were taken from a state
of infestations, and thereby prepared to sustain temptations.
What difference there is between temptations and infestations,
see n. 7474.
8101. Verse 19. And Moses took the bones of Joseph along
with him, because adjuring he adjured the sons of Israel, say
ing, Yisiting God will visit you, and ye shall cause rruy bones
to cotne up from hence vnth you. And Moses took the bones of
Joseph along with him, signifies the representative of the church
which [appertained] to them; because adjuring he adjured the
sons of Israel, saying, signifies a binding : visiting God will
visit you, signifies %vhen that ultimate and first [time] cf the
church should come : and ye shall cause my bones to come up
from hence with you, signifies as above, the representative ot
the church appertaining to them, not the church, which [viz.
the .church] also is in what is internal.
8102. It is needless to explain these words further, because
they have been before explained at Gen. chap. 1. verses 24, 26,
where like words occur, see n. 6590, 6592.
Verses 20, 21, 22. And they journeyed from Succoth and
cnca'mped in Etham, in the end of the wilderness. And Jeho
vah went before tliem by day in a pillar of a cloud to lead therrb
in the way ; and by night in a pillar of fire, to illuminate them,.

32 EXODUS. [Chap. xiii.
to go by day and by night. The pillar of the cloud did not re
cede by day, and tlie pillar of fire by night, before the people.
And they journeyed from Succoth, and encamped in Etham,
signifies a second state after that they were liberated : in the
end of the wilderness, signifies the first state of temptations :
and Jehovah went before them, signifies the continual presence
of the Lord : by day in a pillar of a cloud, signifies when there
was a state of illustration, that it -was tempered b;y the obscuri
ty of truth : to lead them in the way, signifies Divine auspices ;
and by night in a pillar of fire to illuminate them, signifies
when there was a state of obscurity, that it was tempered by
illustration from good : to go by day and by night, signifies
thus life in each state : the pillar of the cloud did not recede
by day, and the pillar of fire by night before the people, signi
fies the presence of the Lord that it was perpetual.
8103. " And they journeyed from Succoth, and encamped
in Etham" — that hereby is signified a second state after that
they were liberated, appears from this consideration, that the
journey ings and encampments of the sons of Israel, after that
they went forth from Egypt, signify the spiritual states of those
who have been liberated by the Lord, concerning whom see
above ; the changes of states are signified by the journeys from
one place to anotlier, and the stations there ; this second state
by the journeying from Succoth to Etham, because the first
state [was signified] by the jom-neying from Eaamses to Suc
coth, n. 7972. By journeyings also in the internal sense of
the Word are signified states and institutes of life, see n. 1293,
3335, 5606, and by encampments the ordinations of truth and
good, which are of life, n. 4236.
8104. " In the end of the wilderness" — that hereby is sig
nified the first state of temptations, appears from the significa
tion of a wilderness, as denoting a state to undergo temptations,
see above, n. 8098 ; and whereas that state commenced in the
end of the wilderness, therefore by the end of the wilderness is
signified the first state.
8105. "And Jehovah went before them" — ^that hereby is
signified, the continual presence of the Lord, appears without
explication ; that Jehovah is the Lord, see above, n. 8046.
8106. " By day in a pillar of a cloud" — that hereby is signi
fled when [there was] a state of illustration, that it was tem
pered by the obscurity of truth, appears from the signiflcation
of by day, or in the day, as denoting in a state of illustration,
for the times of the day, as morning, mid-day, evening, and
night, correspond to the illustrations which are of intelligence
and wisdom in the other life, n. 5672, 5962, 6110, hence day
denotes a state of illustration or of clear perception, and night
a state of non-illusta-ation, or of obscure perception, n. 7680 :
and from the signification of a cloud, as denoting the obscurity

8103—8108.] EXODUS. 33
of truth, by reason that a cloud takes away the brightness of
light from tiie sun, and also tempers it. In the Word through
out it is said, that Jehovah appeared in a cloud, and that He
was girded -^yith a cloud, also that beneath His feet -was a
cloud ; in which passages by cloud is meant the obscurity of
truth, specifically the literal sense of the Word, for this sense,
in respect to the internal sense, is the obscurity of truth, see pre
face to Gen. chap, xviii. also n. 4391, 5922, 6343, 6752 ; this
was signified by the cloud, when the Lord appeared to Peter,
James, and John in glory, Luke ix. 34 ; when from Mount
Sinai to the jDcople, and when to Moses upon his going-in to
Him there, Exod. xix. 9; chap. xx. 18 ; chap. xxiv. 16, 16, 17,
18. chap, xxxiv. 6 ; and also by this circumstance, that the
Lord so often said that He would come in the clouds of heaven.
Matt. xxiv. 30 ; chap. xxvi. 63, 64 ; Mark xiii. 26 ; chap. xiv. 61,
62 ; Luke xxi. 27. The literal sense of the Word is called a
cloud, because the internal sense, which is called glory, cannot
be comprehended by man, except he be regenerated, and in
such case illustrated ; the internal sense of the Word, or Divine
Truth in its glory, if it appeared before a man not regenerated,
would be as thick darkness, in which he would see nothing
at all, and also by which he would be blinded, that is, would
believe nothing.- From these considerations it may be mani
fest what is signified by a cloud by day, viz. that it is the ob
scurity of truth, and where the Word is treated of, it is the lit
eral sense. It is said in a pillar of a cloud and of fire, because
by a pillar is signified firmament, which supports, as Jer. i. 18 ;
Psalm Ixxv. 3 ; Eev. iii. 12 ; Job ix. 8 ; and it is predicated of the
natural principle, because the natural principle is like a firma
ment or basis to the spiritual ; for the spiritual closes in the
natural, and there rests ; hence it is that the feet of the angel
descending from heaven appeared as pillars of fire, Eev. x. 1,
for by feet is signified the natural principle, n. 2162, 3147, 3761,
3986, 4280, 4938 to 4952, 5327, 5328.
8107. "To lead them in the way" — that hereby is signified
Divine auspices, appears from the signification of leading in
the way, when said of Jehovah, as denoting providence and
Divine auspices, see n. 8093, 8098.
8108. " And by night in a pillar of fire to illumhiate them '•
— that hereby is signifled when there was a state of obscurity
that it was tempered by illustration from good, apjjears from
the signiflcation of night, as denoting a state of obscurity, see
n. 1712, 6000 ; and from the signiflcation of fire, as denoting
the good of love, see n. 934, 4906, 5215, 6314, 6832, 6834, 6849,
7324, 7852 ; and from the signification of illuminating, as de
noting illustration. The reason why Jehovah or the Lord_ ap
peared or went before in a pillar of a cloud by day, and in a
pillar of fire by night, was, because by those things was repre-
VOL. VIII. '^

34 EXODUS. [Chap, xiii,
sented the state of hea -en, for in heaven there are pei-petual
variations and changes of state, for the angels are continually
perfecting, wliich cann )t in any wise be effected without per
petual changes of states ; in general those variations and
changes are as the vicissitudes of times in the world, viz. as the
vicissitudes of the times of the year, which are spring, summer,
autumn, winter, and again spring ; and as the vicissitudes of
the times of the day, which are morning, mid-day, evening,
night, and again morning ; when it is morning and mid-day
there, there is illustration of the understanding from the Lord,
but on this occasion the illustration is tempered by the obscu
rity of truth, as by a cloud, and when it is evening and night
there, they ha-^'e obscurity of understanding, but this is temper
ed of the Lord by the good of love, as by a fire which illumin
ates, lliese are the things which were represented by the pillar
of a cloud by day, and the pillar of fire by night attendant on
the sons of Israel in the wilderness.
8109. " To go by day and by night" — that hereby is signified
life in each state, appears from the signification of going and
journeying, as denoting to live, see n. 3335, 3690, 5493, 5606 ;
and from the signification of day, as denoting a state of illus
tration ; and of night, as denoting a state of obscurity, see just
above, n. 8106, 8108, thus each state.
8110. " The pillar of the cloud did not recede by day, and
the pillar of fire by night before the people" — that hereby is
signified the presence of the Lord, that it was perpetual, is
manifest from what has been now explained ; for so the angels
appeared before the people, in the midst of which [angels] was
the Lord.

CONTINUATION OF THE SUBJECT CONCERNING THE SPIRITS AND
INHABITANTS OF THE PLANET JUPITER.
8111. HF long-continued conversation with the spirits of the
ea^th Jupiter, it was manifest that they a/re better disposed than
the spirits of several other earths ; the manner of their approach,
their abode with me, and their influx at the time, was inexpres
sibly gentle and sweet: goodness of disposition manifests itself
m_ the other life by gentleness and sweetness : these qualities
might very clearly be dAstinguished from the gentleness and
sweetness of the good spirits of our earth.
8112. When any slight disagreement exists among them, there
appears to tliem as ii were a slender bright irradiation, like
that of lightning I or i little swath, in, which are qlittei-i/ng
sta/rs: these a/re signs of disagreement; hut the disagreement,

8109— 811 5.J EXODUS. 85
amongst them is quickly adjusted, : stars when Ihcy glitter, and
at the same time wander, are no good sign, but glittering fixed
sta/rs are a good sign.
8113. I was able to know the presence of the spirits of Jupi
ter not only from the gentleness and sweetness of^their approach
and influx, but also fmn this circumstance, that for the most
part their influx was into the face, to which they communicated
a smiling cheerfulness^ and this continually during their pres
ence : it was said that they co'mmunicate a like cheerfulness to
the countenances of the inhabitants of their earth, far they are
willing to inspire them with tranquillity and delight of heart:
that tranquillity and delight with which they inspired me, sen
sibly filled my breast and heart. On this occasion there was a
removal of lusts and anxieties concerning things to come, which
induce what is untranquil and undelightful, and excite in the
mind various commotions which agitate it : hence it might be
manifest to me, what was the quality of the life of the inhabit
ants of the earth Jupiter. I was told by them that they do not
fear death, except in a slight degree on account of the loss of
their wives and children, by reason that they know of a certain
ty that the death of the body is a continuation of life, and that
afterwards they become more happy.
8114. It was perceived that they had a state of happiness still
interior, and th-at they were susceptible of receiving a state of
happiness still more interior ; this is perceived by the circum
stance of the interiors not being closed, but open to tlie Lord ;
for the inore open the interiors are, the more susceptible they
are of receiving Divine Good and Divine Happiness. It is
otherwise with those who do not live in the order of heaven ;
with such the interiors are closed, and the exteriors open to hell ;
whence flow-in contempt of others, hatreds, revenges, cruelties,
which are delightful to them, in opposition to those who do not
worship them, or do not favor their lusts.
8115. The spirits of the earth Jupiter cannot be together
with the spirits of our earth, because the latter are altogether
of another genius, and do not love the delight of tranquillity
like the former ; they luere surprised when they heard, that
they who from our earth become angels, are altogether of ano
ther heart, and retain scarce any thing similar to their state
when they were spirits ; that they might knoio that it was so,
there came choirs, one after another, from heaven, consisting
of angels from our earth ; {choirs consist of several together,
loho think, speak, and act in unity, in a continual series ; the
celebration of the Lord in the heavens is for the most part ef,
fected by choirs, concerning which see n. 1648, 1649, 2595,25^6,
3350, 5182); ^aose choirs gave so much delight to the. spirits
of Jupiter who ivere attendant upon me, that they seemed tc

36 EXODUS. [Chap, xiii,
themselves as it were wrapped into heaven : this glorification
by choirs continued about an hour. It was given to be sensible
of their delights, which they thence received, as they were
communicated to me : they said that they would tell this to
their [associates] who were elsewhere.
8116. They related that the multitude of men, in the region
of the earth where they inhabited, was as great as the earth
could nourish; and that the earth was fruitful, and abounded
with all things ; and that the inhabitants desired nothing more
than what related to the necessities of life ; and that hence the
multitude of men was so great.
81 17. They related further, that they are there distinguish
ed into nations, families, and houses, and that they all dwell
separately with their own [houses or families]; and that theii
conversations are mostly confined to relationships ; also that
in no case does any one desire the goods of another ; and that
neitiier doth it enter into the mind to claim thence any thing
to themselves, still less to invade and plunder, which they re
gard as a criminal act contrary to human nature, and dread
ful : when I was willing to observe, that in this earth there
are wars, depredations and murders, they instantly turned
themselves away, and were averse to hear.
8118. It has been told me hy the angels, that the most an
cient in this earth dwelt in like manner, viz. that they were
distinguished into nations, families, and houses, and that they
were all content with their own goods ; and that to grow rich
from the goods of others, and likewise to have dominion, was at
that time altogether unknown; on this account the ancient times.,
and especially the most ancient, were more acceptable to the
Lord, than succeeding times ; and inasmuch as such was the
state [of the world], innocence also the?i reigned, and with in
nocence wisdom ; every one then did what was good from a
principle of good, and what was just from a principle of jus
tice ; to do what is good and just with a view to self-honor,
or for the sake of gain, was a thing unknown; at the same
time they spake nothing but what was true, and this not so
much from apiinciple of truth, as from e. principle of good ;
that is, not from an intellectual principle separate, but from a
will principle conjoined : such were the ancient times, where
fore angels then could converse with men, and lead their
minds almost separate from things corporeal with them into
heaven, and conduct them through the heavenly societies, and
show them the magnificent and happy things abounding there,
and likewise communicate to them their happiness and. delights :
these times were also known to ancient writers, and were called
iy them the golden, and also .Saturnian ages. The reason why

8116—8120.] EXODUS. 37
those ti'mes loere such, was, as was said, because they lived dis
tinguished into nations, and nations into families, and families
into houses, and each house dwelt by itself • and because it then
never entered into any one's mind to invade the inheritance of
another, and thence acquire to himself opulence and dominion ;
self dove and the laoe of the world were then far away, and
every one from his heart was glad at his own, and not less at
another''' s good. Put in succeeding times this scene was changed,
and totally reversed, when the lust of dominion and of possess
ing the goods of others seized the mind : then mankind, for the
scfke of self-defence, gathered together into kingdoms and em
pires : and inasmuch as the laws of charity cmd conscience,
vjhich were inscribed on hea/rts, ceased to operate, it beca/ine
necessary to enact laws to restrain violences, and to pyropose hon
ors and gains as rewards, and the privations thereof as pun
ishments ; when the state of the world was thus changed, heaven
itself reinoved itself from man, and this more and more, even
to trie present ages, when it is no longer known whether there be
a heaven, consequently whether tliere be a hell, yea, when their
existence is denied. These observations are made, in order to
illustrate by the parellel what is the quality of the state of those
who are in the earth Jupiter, and -whence comes their good dis
position, and also wisdom, concerning which more will be seen
in what follows.
8119. The continuation of the subject concerning the spirits
and inhabitants of the earth Jupiter, will be fourid at the clo^e
of the following chapters.

EXODUS.
CHAPTEE THE FOUETEENTH.

THE DOCTRINE OF CHARITY.

8120. IT is believed that charity towards the neighbor con
sists in giving to the poor, in relieving the indigent, and in do
ing good, to every one ; nevertheless genuine charity consists in
acting prudently, and for the sake of an end to promote good ;
he who relieves a poor or indigent villain, does evil to his neigli-
bor through him, for by the relief which he affords, he con
firms him in evil, and supplies him with the opportunity of do
ing evil to others : it is otherwise with him who gives support
to the good.

38 EXODUS. [Chap. xiv.
8121. But chari1;y towards the neighbor extends itself much
wider than to the poor and indigent : charity towards the
Tieighbor consists in doing what is right in every work, and
what is due in every office : if a judge does what is just, for the
sake of what is just, he exercises charity towards his neighbor ;
if he punishes the guilty, and acquits the guiltless, he exercises
charity towards his neighbor, for thus he provides for his fellow
citizens, his country, and also the Lord s kingdom ; by doing
what is just for the sake of what is just, he pro-vides for the
Lord's kingdom, by acquitting the guiltless, for his fellow citi
zens, and by punishing the guilty, for his country : the priest
who teaches truth, and leads to good, for the sake of truth and
goad, he exercises charity ; but he wlio does such things for the
sake of himself and the world, he does not exercise charity, be
cause he does not love his neighbor, but himself.
8122. The case is the same in all other instances, whether
men be in any function or not ; as with children towards their
parents, and with parents towards their children ; with servants
towards their lords, and with lords towards their servants ; with
subjects towards their king, and with a king towards the sub
jects : in these cases he who does his duty from a principle of
duty, and what is just from a principle of what is just, exercises
charity. 8123. Tlie reason why such things are of charity towards the
neighbor is, because every man is a neighbor, but in a different
manner, n. 6818; a society lesser and greater is more a neigh
bor, n. 6819, 6820 ; a man's country is still more a neighbor, n.
6819, 6821 ; the church still more, n. 6819, 6822 ; the kingdom
of the Lord still more, n. 6819, 6823 ; and the Lord above all,
6819, 6824; in a imiversal sense the good which proceeds from
the Lord is a neighbor, n. 6706, 6711, consequently also
what is just and right. Wherefore he who does any good
whatsoever for the sake of good, and any thing just for the sake
of what is just, he loves his neighbor, and exercises charity, for
his doings are grounded in the love of what is good and the
love of what is just, and thus in the love of those who are prin
cipled in what is good and just: but he who does what is un
just for the sake of any gain whatsoever, he hates his neighbor
8124. He who is in charity towards his neighbor from inter
nal affection, is charity towards his neighbor in all and singu
lar the things which he thinks and speaks, and which he wills
and acts ; it may be said that a man or angel, as to his interiors,
is charity, when good is his neighbor. So wide does charity
towards the neighbor extend itself.

Chap. xiv.J EXODUS. »a

CHAPTEE XIV.
1. AND Jehovah spake to Moses, saying,
2. Speak to the sons of Israel, and let them return and en
camp before Pi-hiroth, between Migdal and between the sea,
before Baal-zephon ; over against it ye shall encamp near the
sea. 3. And Pharaoh will say concerning the sons of Israel, they
are perplexed in the land, the wilderness hath closed upon
them. 4. And I will harden the heart of Pharaoh, and he will pur
sue after them, and I will be glorified in Pharaoh, and in' all
his army; and the Egyptians shall know that I am Jeuovah :
and they did so.
5. And it was told the king of Egypt that the people fled ;
and the heart of Pharaoh and his servants was turned against
the people, and they said, what is this we have done, that we
have sent a-way Israel from serving us ?
6. And he harnessed his chariot, and took his people along
with him.
7. And he took six hundred chosen chariots, and all the
chariots of Egypt ; and leaders of thirds over them all.
8. And Jehovah hardened the heart of Pharaoh king of
Egypt, and he pursued after the sons of Israel ; and the sons
of Israel went forth with a high hand.
9. And the Egyptians pursued after them, and overtook them
encamping near the sea, all the horses of the chariots of Pha
raoh, and his , horsemen, and his army near Pi-hiroth before
Baal-zephon. 10. And Pharaoh approached, and the sons of Israel lifted
up their eyes, and behold the Egyptian journeying after them;
and they feared exceedingly, and the sons of Israel cried to
Jehovah. 11. And they said to Moses, were there no sepulchres in
Egypt ? thou hast taken us to die in the wilderness, what is
this thou hast done to us, to bring us forth out of Egypt ?
12. Was not this the word that we spake to thee in Egypt,
saying, cease from us, and let us serve the Egyptians, because
it is better for us to serve the Egyptians, than to die in the wil
derness ?
13. And Moses said to the people. Fear ye not, stand still,
and see the safety of Jehovah, which He will do for you to
day, because the Egyptians whom ye see to-day, ye shall not
add to see them any longer, even for an age.
14. Jehovah will fight for you, and ye shall be silent.
15. And Jehovah said to Moses, What criest thou to Me,
speak to the sons of Israel, and let them journey.

p) EXODUS. [Chap. xiv.
16. And take thou thy staff, and stretch out tiiy hand over
the sea, and cut it asunder, and let the sons of Israel come into
tiie midst of the sea in the dry [ground].
17. And I, behold I harden the heart of tiie Egyptians, and
they shall come after them, and I will be glorified in Pharaoh,
and in all his army, in his chariots, and in his horsemen.
18. And the Egyptians shall know tiiat I am Jehovah, in
my being glorified in Pharaoh, in his chariots, and in his horse
men. 15. And tiie angel of Goo journeyed marching before the-
camp of Israel, and went behind them, and the pillar of the
cloud journeyed from before tiiem, and stood behind tiiem.
20. And it came between the camp of the Egyptians and be
tween tiie camp of Israel, and it was a cloud and darkness, and
illuminated tiie night, and the former did not approach to the
latter the whole night.
21. And Moses stretched out his hand over the sea, and Je
hovah caused the sea to depart by a strong east wind the whole
night, and made the sea dry* [land], and the waters were cut
asunder. 22. And the sons of Israel came into the midst of the sea in
the dry [land] ; and the waters were to them a wall on their
right hand and on their left.
23. And the Egyptians pursued, and came after them all the
horses of Pharaoh, his chariots, and iiis horsemen to the midst
of the sea.
24. And it was in the mprning watch, and Jehovah looked
to the camp of the Egyptians in the pillar of fire and of the
cloud, and disturbed the camp of the Egyptians.
25. And he removed the wheel of his chariots, and led it
[the wheel] in heaviness, and the Egyptian said, I will ffy be
fore Israel, because Jehovah fights fpr them into the Egyptians.
26. And Jehovah said to Moses, Stretch out thy liand over
the sea, and let the waters return upon the Egyptians, upon his
chariots, and upon his horsemen.
27. And Moses stretched out his hand over the sea, and the
sea returned to verge to the morning to the force of its flow,
and the Egyptians fled to meet it, and Jehovah shook off' the
Egyptians into the midst of the sea.
28. And the waters returned, and covered the chariots and
• The word here rendered dry is expressed both in the original Hebrew, and in
the original Latin of our author, by a different word than what had been before
used to express the; same idea : in the original Hebrew it is nanci, which is ren
dered by our arthor Siccus, whereas the term before adopted to express the same
idea, in the original Hebrew, is nmi"' which is rendered by our author Aridrn :
but as the author has not pointed out any specific distinction between the two
original words, and in the explication below, n. 8203, considers them as having
the same signification, we have therefore rendered them both alike by the English
term dry.

8125, 8126.] EXODUS. 41
horsemen, to ail the army of Pharaoh, coming after them into
the sea, there was not left in them even to one.
29. And the sons of Israel went in the dry [land] into the
midst of the sea, and the waters were to them a wall on their
right hand and on their left.
30. And Jehovah saved Israel in this day out of the hand
of the Egyptians, and Israel saw the Egyptians dead on tlie
sea shore.
31. And Israel saw the great hand which Jehovah did in the
Egjqitians, and the people feared Jehovah, and believed in
Jeuovah, and in Moses his servant.

THE CON^TENTS.

8125. THE subject treated of in this chapter in the internal
sense is concerning the first temptation of those who are of the
Spiritual Church, and concerning their leading through the
midst of hell, and concermng protection on the occasion from
the Lord ; and also concerning the immersion of those, who
were in faith separate from charity, into hell, where are falses
derived from evils. They who are of the Spiritual Church are
represented by the sons of Israel ; they who are in faith sepa
rate from charity, by the Egyptians ; the first temptation is
described by the murmuring of the sons of Israel when they
saw the army of Pharaoh ; hell is signified by the Eed Sea
[mare suph], through which the sons of Israel were led safely,
and into which the Egyptians were immersed ; falses derived
from evils are signified by the waters which covered these latter.

THE INTEENAL SENSE.

8126. VEESES 1, 2, 3, 4. And Jehovah spake to Moses,
saying. Speak to the sons of Israel, and let them return and en
camp before Pi-hiroth, between Migdal and between the sea, be
fore Baal-zephon, ye shall encamp over against it near the sea.
And Pharaoh will say concerning the sons of Israel, they are
perplexed in the land, the wilderness hath closed upon them.
And Twill harden the heart of Pharaoh, and he shall pwrsue
after them, and I will be glorified in Pharaoh, and in all his
army, and the Egyptians shall know that I am Jehovah : and
they did so. And Jehovah spake to Moses, saying, signifies
instruction from the Divine [being or principle], by Divine
Ti-uth: speak to the sons of Israel, signifies the influx of Divine

42 EXODUS. [Chap. xiv.
Truth amongst those who are of the Spiritual Church : and let
them return, signifies that they were not yet prepared : and
let them encamp before Pi-hiroth between Migdal and between
the sea before Baal-zephon, signifies the beginning of a state to
undergo temptations : ye shall encamp over against it near the
sea, signifies that hence the infiux of temptation : and Pharaoh
will say, concerning the sons of Israel, signifies the thought
of those who are in damnation concerning the state of those
who are of the Spiritual Church : they are perplexed in the
land, signifies that they are in a confused principle as to those
things which are of tiie church : the wilderness has closed upon
them, signifies that obscurity has seized them : and I will harden
the heart of Pharaoh, signifies that they would still make them
selves obstinate who are in falses derived from evils : and he
shall pursue after them, signifies that they would still endea
vor to subjugate them : and I will be glorified signifies that
they should see a Divine effect from the Divine Human [prin
ciple] of the Lord in the dissipation of the false : in Pharaoh
and in all his army, signifies the immersion of those who are
in falses derived from evil into hell, and a closing-up there by
falses as by waters : and the Egyptians shall know that I am
Jehovah, signifies that hence it will be known that the Lord is
the only God : and they did so, signifies obedience.
8127. "And Jehovah spake to Moses, saying" — that hereby
is signified instruction from the Divine [being or principle] by
Divine Truth, appears from the signification of Jehovah speak
ing and saying, when concerning those things which shall be
done and come to pass, as denoting instruction, from the Divine
[being or principle], as n. 7186, 7241, 7267, 7304, 7380, 7517 ;
and from the representation of Moses, as denoting the Lord as
to Divine Truth, see n. 6723, 6752, 6771, 6827, 7014, 7019,
7089, 7382 ; the reason why it is said by Divine Truth is, be
cause Moses, by whom Divine Truth is represented, spake to
the people ; the Divine Qjrinciple] Itself does not immediately
instruct and speak with men, and not even with angels, but
mediately by Divine Truth, n. 7765 ; this is meant by the
Lord's words in John, " Ko one hath seen God at any time,
the only-begotten Son, who is in the bosom of the Father, he
hath brought him forth to view," i. 18 ; chap. v. 37 ; by only-
begotten Son is meant the Lord as to Divine Truth ; from this
also the Lord calls himself the Son of Man, n. 2628, 2803, 2813
3704; the Lord also, when in the world, was Divine Truth'
but afterwards, when He was glorified. He was made even as
to the Human [principle] Divine Good, and then from this
[latter principle] proceeded Divine Truth which is the Spirit
of Truth or the Holy Spirit.
8128. "Speak to the sons of Israel"— that hereby is sig
nified the influx of Divine Truth amongst those who are of

8127—8131 J EXODUS. 43
the Spiritual Church, appears from the signification of speak
ing, as denoting influx, see n. 2961, 5481, 5797, 7270 ; and
from the representation of the sons of Israel, as denoting those
who are of the Spiritual Church, see n. 6426, 6637, 6862, 6868,
7035, 7062, 7198, 7201, 7215, 7223 : the reason why to speak
denotes influx is, because Moses in the internal representative
sense is Divine Truth, and Divine Truth comes into perception
and thought by influx ; thought grounded in perception is in
ternal speech, to which external speech corresponds, wherefore
in the internal sense the former is meant by the latter.
8129. " And let them return" — that hereby is signified that
they were not yet prepared, appears from the signification of
returning, viz. from the way of the land of the Philistines to
the way of the wilderness to the Eed Sea [mare suph], as de
noting that they were not yet prepared, viz. for introduction
into heaven, which is signified by their entrance into the land
of Canaan. How this case is, and that to return denotes that
thev were not prepared, may be manifest from what was ex
plained and shown at verse 18 of the foregoing chapter, n.
8098, 8099, viz. that they could not be introduced into heaven
until they had undergone temj^tations, and the Lord by those
[temptations] had confirmed truths and goods, and had con
joined them ; this is here meant by being prepared.
8130. " And let them encamp before Pi-hiroth between Mig
dal and between the sea before Baal-zephon" — that hereby is
signified the beginning of a state to undergo temptations, ap
pears from the signification of encamping, as denoting the or
derly arrangement of truth and good, see n. 4236, 8103 ; in the
j)resent case to undergo temptations ; this state is what is signi
fied by those places, at which they were to encamp ; that this
state IS signified, is evident in what follows from this circum
stance, that Pharaoh with his army afterwards set his camp
there, and that at the sight of them the sons of Israel came into
frievous anxiety, by which, the first state of temptations is signi-
ed ; see what follows at verses 9, 10, 11, 12.
8131. "Ye shall encamp over against it near the sea" — -that
hereby is signified that hence the influx of temptation, appears
from the signification of over against it, as denoting near to, so
as to be in sight, in the internal sense, that hence was influx ;
and from the signification of encamping, as denoting the order
ly arrangement of truth and good to undergo temptations, as
just above, n. 8130 ; and from the signification of the Eed Sea
[mare suph], as denoting hell, where are falses derived from
e-vils, see n. 8099. How it is to be understood, that hence was
the influx of temptation, it may be expedient briefiy to say :
the temptations appertaining to man are spiritual combats be
tween evij and good spirits, which combats are from those things
and concerning those things which man had done and tiioughtj

44 EXODDS. [Chap. xiv.
which are in his memory; the evil spirits charge witii blame
and assault, but the good excuse and defend ; those combats
appear as in man, for the things which flow in from the spirit
ual world attendant on man, are presented, not as from thence,
but as in himself, see n. 741, 751, 761, 1820, 3927, 4249, 4307,
4572, 5036, 6657, 6666 : the case is the same with spirits, when
they undergo temptations ; in this case the interior things apper
taining to tliem, that is, truths and goods, are previously ar
ranged by the Lord into such a state, that by immediate influx
from Himself, and mediate through heaven, the falses and evils
which are from the hells may be resisted, and thereby he who is
in temptation may be defended : when man is tempted he is also
near hell, especially near this hell, which is signifled by the
Eed Sea [mare suph], for in this hell are they who have been
in the science of truth, but in a life of evil, and hence in falses
derived from evil ; from the hells, by [or through] spirits, those
things flow in which occasion anxiety to man in temptations :
from these considerations it may be manifest what is meant by
tlie influx of temptation from hell, which is signified by their
encamping over against the Eed Sea [mare suph].
8132. "And Pharaoh will say concerning the sons of Israel"
— that liereby is signifled the thought of those who are in dam
nation concerning the state of those who are of the Spiritual
Churcli, appears from the signification of sa-\ing, as denoting
thought, see n. 7094, 7107, 7244, 7937 ; and from the represen
tation of Pharaoh, as denoting those who infest bv falses, see il
7107, 7110, 7126, 7142, 7220, 7228, 7317, in the" present case
who are in damnation, that is, in mere falses derived from
evil, for they who are merely in-these [falses] are in damna
tion; this state is signified by Pharaoh and the Egyptians,
after that the first-born were slain in Egypt, for by the' slaying
of the first-born is signified damnation, n. 7766, 7778 ; and
from the representation of the sons of Israel, as denoting those
who are of the Spiritual Church, see just above, n. 8128.
8133. " They are perplexed in tiie land " — that hereby is sig
nified that they are in a confused principle as to those tifings
which are of the church, appears from the signification of
being perplexed, as denoting to be intwisted, thus in a confused
principle, see n. 2831 ; and from the signification of the laud,
as denoting those things which are of the church ; that land
[cr earth] denotes the church, see n. 8011.
8134. "The Avilderness hatii closed upon them" — that here
by is signified that obscurity has seized them, appears from
tiie signification of closing upon them, when it is said of the
obscurity which is signified by the wilderness, as denoting to
seize upon them wholly ; and from the signification of wilder
ness, as denoting the obscurity of faith, see n. 7313.
8135. " And 1 will harden the heart of Pharaoh "—tiiat

8132—8137.1 EXODUS. 45
hereby is signified that they who are in falses derived from evil
would still make themselves obstinate, appears from the signi-
ficati.n of hardening, as denoting to make themselves obstinate,
see n. 7272, 7300, 7305 ; and from the representation of Pha
raoh, as denoting those who are in falses derived from evil ; or
what is the same thing, who are in damnation, as above, n.
8132. It is said the heart of Pharaoh, because by heart in the
genuine sense is signified the good of celestial love, n. 3313,
3635, 3883 to 3896, 7642 ; hence in the opposite sense evil, in
the present case the evil of those who have been in the science
of faith, and in a life of evil.
8136. " And he will pursue after them" — that hereby is sig
nified that they would still attempt to subjugate them, appears
from the signification of pm'suing after them, as denoting to at
tempt to subjugate ; for the intention of pursuing was, tiiat they
might reduce into a state of servitude ; and by serving, when
spoken of the Egyptians, is signified the intention of subjugat
ing, n. 6666, 6670, 6671.
8137. " And I will be glorified" — that hereby is signifled
that they should see a Divine effect from the Divine Human
[principle] of the Lord in the dissipation of the false, appears
from the signification of being glorified, when spoken of Jeho
vah or the Lord, as denoting a Divine effect, in the jiresent case
from His Divine Human [principle], because the Lord by com
ing into the world, and assuming the Human [principle], and
making this Divine, cast into the hells all evils and falses, and
reduced the heavens into order, and also liberated those who
were of the Spiritual Church from damnation, see n. 6854, 6914,
7091, 7828, 7932, 8018 ; these things in general are signified
by being glorified, but in the present case is signified that they
who infested the well-disposed were cast into hell, and there
encompassed about by falses as by waters of tiie sea, and this
as a Divine effect from the presence of the Lord alone. That
it may be better known how the case herein is, it may be ex
pedient to explain it further : there are as many hells in num
ber as there are genera and species of evils ; every hell is
separated from another, as by mists, clouds, or waters ; evils
and falses in the other life appear before the eyes of sjjirits as
mists and clouds, and also as waters ; the falses derived from
the evils of those who have been of the Spiritual Church and
have lived in evil, as waters ; but the falses derived from the
evils of those who have been of the Celestial Church, as mists.
They who are in the hells appear encompassed with such things,
in all cases with a difference as to quantity and quality, densi
ty and rarity, thick darkness and obscurity; this according
to the genus an i species of the false derived from evil. The
hell where they are who have lived in faith separate from char
ity, and in a life of evil, is encompassed as by the waters of the

46 EXODUS. [Chap. xn.
sea ; the falses of evil do not indeed appear as waters to thoee
who are tiiere, but to those who look from without ; over that
sea. where those are, are the hells of adulterers ; the reason why
they are above is, because adulteries in the internal sense relate
to the adulteration of good, and tiie consequent perversion of
truth, thus they are evils from which falses are derived contra
ry to the ti-uths and goods of faith, n. 2466, 2729, 3399, such
falses as appertain to those who are in the hell beneatii, and
have lived contrary to the truth of the church, and have made
altogether light of its good, and in consequence thereof have
also adulterated and perverted all that in the Word which is
there said about good, that is, about charity towards the neigh
bor, and about love to God. As to what concerns glorification
in Pharaoh and in his army, it means in the present case im
mersion into that hell, and encompassment by waters as of a
sea, from tiie sole presence of the Lord, as was above said : for
the evil shun the presence of tiie Lord, that is, the presence of
the good and trutii which are from Him, feeling horror and tor
ment at the mere afflux of those principles, and also by virtue
of that presence they are encompassed about with their own
evils and falses, for in such case they burst forth from them;
and those principles encompass and are interposed, lest the Di
vine [principle] should flow-in and they should be tormented
by it ; this is the Divine effect, which is here signified by glo
rification in Pharaoh and in his anny : the reason why this ef
fect is from the Divine Human [principle] of the Lord is, as
-was said above, because by the Lord's coming into the world,-
and assuming the Human [principle], and making this Divine,
he cast all falses and evils into hell, and reduced truths and
goods in the heavens into order, and liberated from damnation
those who were of the Spiritual Church.
8138. " In Pharaoh and in all his army" — that hereby is sig
nified the immersion of those into hell who are in falses derived
fi-om evil, and the closing-up there by falses as by waters, ap
pears from what has been just now related above, n. 8137, viz.
that by Pharaoh are signified those who have been cast into
hell, and also by his army ; by Pharaoh those who are in falses
derived from evil, and by his army the falses themselves ; that
armies denote truths grounded in good, see n. 3448, 7236, 7988,
and hence in the opposite sense falses grounded in evil,n. 3448.
It is said a closing-up by falses, as by waters, because falsea
derived from evil, such as are the falses of those of the church
who have been in faith separate [from charity] and in the life
of e-vil, appear there as waters, n. 8137 ; hence also it is, that
inundations of water signify vastations of truth, and the waters
falses, n. 705, 739, 756, 6346, 7307, 7853.
8139. " And the Egyptians shall know that I am Jehovah"
— tiiat hereby is signified that hence it will be known, that the

8138—8141.] EXODUS. 47
Lord is the only God, appears from what was explained, n.
7401, 7444, 7544, 7598, 7636, where like words occur.
8140. " And they did so"— that hereby is signified obedience,
appears without explication.
8141. Verses 5, 6, 7, 8, 9. And it was told the king of Egypt,
that the people fled, and the heart of Pharaoh and of his servants
was turned against the people, and they said What is this we have
done, that we have sent -away Israel from serving us? And he
harnessed his chariot, and took his people with him. And he
took six hundred chosen chariots, and all the chariots of Egypt ;
and leaders of thirds were over them, all. And Jehovah hardened
the heart of Pharaoh king of Egypt, and hepu/rsued after the
sons of Is'rael ; and the sons of Israel went forth with a high
hand. And the Egyptians pursued after them, andovertook them
encamping near the sea ; all the horses of the chariots of Pha
raoh, and his horsem.en^ and his armies, nea/r Pi-hiroth before
Baal-zephon. And it was told the king of Egypt, that the
people fled, signifles the thought of those who were in mere
falses derived from e-vil, that they were altogether separated:
and the heart of Pharaoh and of his servants was turned against
the people, signifles a change of state into evil with those who
were in falses derived from evil : and they said, what is this
we have done, signifles chiding : that we have sent away Israel
f^rom ser-ving us, signifles that they have left and have not sub
jugated : and he harnessed his chariot, ^signifies the doctrine
of the false which is that of faith separate in general : and took
his people with him, signifies with all and singular falses : and
he took six hundred chosen chariots, signifies all and singular
doctrinals of the false which are of faith separate in their order :
and all the chariots of Egypt, signifies also the doctrinals of
the false which served them : and leaders of thirds were over
them all, signifies reduced into order under common [or gene
ral] principles : and Jehovah hardened the heart of Pharaoh
king of Egypt, signifies obstinacy derived from the false which
is from e-vil : and he pursued after the sons of Israel, signifies
the attempt of subduing those who were in faith conjoined to
charity : and the sons of Israel went forth with a high hand,
signifies when yet they were exempt from their attempt of sub
jugation by the Divine power: and the Egyptians pursued after
them, signifies the effect derived from their attempt of subju
gation -who were in falses derived from evil : and overtook
them encamping near the sea, signifies communication about
the region of hell where are falses derived from evil : all the
horses of the chariots of Pharaoh, and his horsemen, and his
armies, signifies all things which are of the false derived from
the intellectual principle perverted : near Pi-hiroth before
Baal-zephon, signifies whence there was communication, and
hence the beginning of a state of undergoirg temptations.

48 EXODUS. [Chap, xiv
8142. "And it was told the king of Egypt that the people
fled " — that hereby is signified the thought of those who are in
mere falses derived from evil, that they were altogether sepa
rated, appears from the signification of telling to any one, as
denoting to think and reflect, see n. 2862, 5508 ; and from the
representation of Pharaoh, as denoting those who are in falses
derived from evils, see above, n. 8132, 8135, who, when he is
called king of Egypt, denotes those who are in mere falses, n.
7220, 7228, for by king are signifled truths, n. 1672, 2016, 2069,
4575,4581, 4966, 5044, 6148,'Tience in the opposite sense falses ;
and from the signification of flying, as denoting to be separated.
8143. " And the heart of Pharaoh and of his servants was
turned against the people " — that hereby is signifled a change
of state into evil with those who are in falses derived from evil,
appears from the signification of the heart being turned, as de
noting a change of state into evil : that to be turned denotes
to be changed, in the present case as to the mind [animus] thus
as to the state, is e-vident ; and that the heart denotes evil, see
a,bove, n. 8135 ; and from the representation of Pharaoh, as
denoting those who are in falses derived from evil, see above,
n. 8132 ; and from the signification of servants, as denoting
those who are of an inferior lot, and who minister, consequent
ly all and singular who are in falses derived from evil, n. 7396 ;
and from the representation of the sons of Israel, as denoting
those who are of the Spiritual Church. Hence it is evident,
that by the heart of Pharaoh and of his servants being turned
against the people, is signified a change of state into evil with
all those who are in falses derived from evil against those who
ure of the Spiritual Church.
8144. " And they said, what is this we have done " — that
hereby is signified a chiding, viz. of themselves, appears with-
'-lut explication.
8145. " That we have sent away Israel from serving us " —
that hereby is signified that they have left and have not sub
jugated, appears from the signification of sending away, as de
noting to leave ; and from the signification of from serving
them, when spoken by the Egyptians concerning the sons of
Israel, as denoting from assaulting by falses and infesting, see
n. 7120, 7129 ; and from subjugating thereby, n. 6666, 6670,
8146. " And he harnessed his chariot" — that hereby is signi
fied the doctrine of the false which is of faith separate [from
charity] in general, appears from the signification of a chariot,
as. denotmg doctrine, see n. 2760, 6321, 5945, in the present
case the doctrine of the false, which is of faith separate [from
charit}'], because the chariot of Pharaoh, and by Pharaoh are
represented the falses which are of faith separate; for they -who
are in faith separate from charity, and at the same time iu a

8142—8140.] EXODUS. 49
life of evil, must needs be in falses, n. 8094. The subject
treated of in what follows is concerning the gathering together
of all falsities derived from evil appertaining to those who have
been in faith separate from charity, and in a life of evil. The
subject treated of in what goes before, was concerning the vas-
tation of the truths of faith appertaining to them, and at length
concerning their being reduced to that state, that they were in
mere falses derived from evil, thus in damnation. The subject
now treated of in this chapter is concerning their casting-down
into hell, for casting-down into hell follows damnation. With
this state, viz. with the state of casting down into hell, the
case is this ; when this is to be effected, all the falses whicli
appertain to them are then gathered together into one, which
is done by the opening of all the hells with wliich they have
liad communication, and are infused into them ; hence come
tlie condensations of falses derived from evil around them,
which appear as waters to those who look from without, n.
8137, 8138, being exhalations from their life ; when they are
encompassed about with these, they are then in hell. The col
lecting together into one the falses derived from evil, and in
fusing into tliem, is effected to this intent, that they may be
encompassed about by such things as had been of their life,
and afterwards may be kept in them, in which case the genus
of evil, and of the false thence derived, distinguishes them, and
their hell from other hells. Inasmuch as the subject treated of
is concerning the gathering together of all falses derived from
evil, which appertain to them, therefore so frequent mention
is made in this chapter of the chariots of Pharaoh, his horses,
horsemen, army, and people, for by those things are signified
all things of the false which appertain to them ; as in this verse,
" He harnessed his chariot, and took his people with him ;"
in the 7th verse, " he took six hundred chosen chariots, and all
the chariots of Egypt ;" verse 9, " And the Egyptians pursued
after them, all the horses of the chariots of Pliaraoh, and his
horsemen, and his army ; verse 17, "I will be glorified in
Pharaoh, in all his army, in his chariots, and in. his horsemen ;"
in like manner, verse 18 ; verse 23, " And the Egyptians pur
sued and came after them, all the horses of Pharaoh, his chor
riots, and his horsemen;" verse 25, "Jehovah removed the
wheel of their oha/riots ;" verse 26, " Let the waters return
upon the Egyptians, uptm their chariots, and upon their horse
men ;" verse 28, "The waters returned, and covered the cha
riots and horsemen, to all the army of Pharaoh." These things
are so often repeated, because the subject treated of is concern
ing falses derived from evil, that they were collected and in
fused into them ; for by those things are signified all things
of tlie false derived from evil, by Pharaoh and the Egyptians
those themselves who are in falses derived from evils; by
VOL. VIII. 4

60 EXODUS. [Chap. xi7.
chariots the doctrinals of the false ; by horses false scientifics
derived from a perverted intellectual principle ; by horsemen
reasonings thence derived ; by army and people the falses
themselves. , . .
8147. "And took his people with him "—that hereby is sig
nified with all and singular falses, appears from the significa
tion of people, as denoting truths, and in the opposite sense
falses, see n. 1259, 1260, 3295, 3581, in the present case falses
derived from evil, which are represented by Pharaoh and the
Egyptians. When it is said Pharaoh and his servants, or Pha
raoh and his people, all and singular are signified who are in
those falses, also all and singular the falses, n. 7396.
8148. "And he took six hundred chosen chariots" — ^that
hereby are signified all and singular the doctrinals of the false
which are of faith separate [from charity] in their order, ap
pears from the signification of the number six hundred, as
denoting all and singular the things of the truth and good of
faith in one complex, thus in the opposite sense all and singular
the things of the false and the evil of faith separate from char
ity ; that these things are signifled by six hundred, may be
manifest from what hath been shown concerning the number
six hundred thousand, n. 7973 ; and from the signification of
chariots, as denoting the doctrinals of faith, in the present case
of faitii separate [from charity], see just above, n. 8146 ;_by
chosen chariots are signified the chief doctrinals of that faith,
on which the rest depend ; those which depend on them, or
serve them, are signified by the chariots of Egypt, which are
presently treated of. It is to be noted that these falses, which
are here signified by Pharaoh, his army, and people, also by
his chariots, horses, and horsemen, are the chief falses of those
who are in pei-suasive faith, that is, who persuade themselves
that the doctrinals of the church, in which they are, are true,
and yet are in a life of evil ; persuasive faith is given with evil
of life, but not saving faith ; for persuasive faith is a persuasion
that all things which are of the doctrine of the church are true,
not for the sake of truth, nor for the sake of life, nor even for
the sake of salvation, for this latter they scarcely believe, but
.for the sake of gains, that is, for the sake of hunting after hon-
¦ors and wealth, and for the sake of reputation on these ac
counts.; with a view to the obtaining of such things they learn
doctrinals, thus not on account of the end that they may serve
the church and promote the salvation of souls, but that they
may serve themselves and their connections ; wherefore it is
the same thing to them whether those doctrinals be true or
false ; this they are not concerned about, still less enquire into,
for they are in no affection of truth for the sake of truth ; but
they confirm them, whatsoever be their quality, and when they
have-confirmed them, they persuad< ¦¦ themselves that they are true,

8147—8149.] EXODUS. 51
not considering that falses may be confirmed alike as truths, n.
4741, 5033, 6865, 7012, 7680, 7950 ; this is the source of persua
sive faith, which since it has not for an end, and does not look at,
the neighbor and his good, thus neither the Lord, but itself and
the world, that is, honors and gain, it is conjoined with evil of
life, but not with good of life, for the faith conjoined with this
latter is saving ; this latter faith is given by the Lord, but the
other is from man himself ; the former remains to eternity, the
latter is dissipated in the other life ; it is also dissipated in the
world if they gain nothing by it ; but so long as they gain,
they fight for it, as for heaven itself, when yet not for it, but
for themselves ; for those things which are of faitn, that is, doc
trinals, are to them as means to attain an end, that is, to attain
eminence and opulence : they who are in this faith in the
world, can hardly be distinguished from those who are in sav
ing faith, for they speak and preach from an ardor as of zeal in
favor of doctrinals, but it is an ardor derived from the fire of
self-love and the love of the world. These are they, who are
principally signified by Pharaoh and the Egyptians, and who
in the other life are vastated as to that faith, and when this is
the case, they are in mere falses derived from evil ; for false&
then bm'st forth from evil ; for every evil has with it its own
false, inasmuch as they are joined together ; and those falses
appear, when they" are left to the evil of their life, in which
case evil is as it were fire, and falses are as a lumen thence de
rived. This genus of evil and of the false thence derived, dif
fers altogether from the genera of other evils and falses thence
derived, being more detestable than all others, because it is
contrary to the goods and truths of faith, and hence in that evil
there is profanation ; profanation is the acknowledgment of
trutli and good attended with a life contrary thereto, see n.
593, 1008, 1010, 1059, 2061, 3398, 4289, 4601, 6960, 6963,
6971. 8149. "And all the chariots of Egypt" — that hereby are sig
nified also the doctrinals of the false serviceable to them, ap
pears from the signification of the chariots of Pharaoh, as de
noting the chief doctrinals of the false, on which the rest de
pend ; hence by the chariots of Egypt are signified the doctrin
als of the false, which are serviceable to them, see just above,
n. 8149 ; for by a king and his chariots are signified things
principal, but by the people, or by the Egyptians, and their'
chariots, are signified things secondary. The doctrinals of the
church appertaining to those who are in evil of life, are called
aoctrinals of the false, although they may be in part, lesser or
greater true ; the reason is, because the truths appertaining to
those who are in evil of'life, so far as relates to them [who are
principled tiierein] are not truths, for by application to evil,
which is of the life, they put off the essence of truth, and put

62 EXODUS. [Chap. xiv.
on the nature of the false, for they have respect to evil, to
which they conjoin themselves ; truths cannot be conjoined to
evil unless they be falsified, which is effected by sinister intei'-
pretations, and thereby perversions ; hence it is that the doc
trinals of the church appertaining to such are called doctrinals
of the false, although they have been truths ; for it is a canon,
that the truths appertaining to those who are in evil of life are
falsified, and the falses appertaining to those who are in good
of life, are verified [made true] ; the reason why falses are ver
ified with these latter is because they are applied to agree with
good, thus the rudeness [ruditates] of the falses themselves are
wiped away, see n. 8061.
8150. "And leaders of thirds over them all"— that hereby is
signified reduced into order under common [or general] princi
ples, appears from the signification of leaders of thirds, as de
noting common [or general] principles, under which are^ par
ticulars. The reason wiiy leaders of thirds have this significa
tion is, because three, from which third is derived, signify what
is complete and entire, n. 2788, 4495, 7716, and leaders signify
chief tilings [or principles] ; these latter, together with the for
mer, are common or [general] principles, for under common [or
general] principles all and singular things are arranged into
order which are' to be in the series ; the arrangement under
common [or general] principles producing this effect, that sin
gular things act in unity, and that they are in a form, and have
quality together. Concerning common [or general] principles,
that particulars are under them, and under these singulars,
see n. 920, 2384, 3739, 4325, 4329, 4345, 4383, 6208, 6339, 6115,
6146. 8151. "And Jehovah hardened the heart of Pharaoh" — that
hereby is signified obstinacj derived from the false which is
from e-vil, appears from the signification of hardening the heart,
as denoting to make themselves obstinate, see n. 7272, 7300,
7305, 7616. That by its being said that Jehovah hardened his
heart, is signified in the internal sense, that they themselves
who are in evil and the false harden themselves, thus tiiat evils
and falses themselves [produced this effect], see n. 2447, 6073
6992, 6997, 7533, 7643, 7877, 7926.
8152. " And he pursued after the sons of Israel"— that here
by is signified an attempt to subjugate those who were in faith
conjoined to charity, appears from the signification of pursuing,
as denoting an attempt to subjugate, as n. 8136 ; and from the
representation of the sons of Israel, as denoting those who are
of the Spiritual Church, see frequently above ; thus who are in
faith conjoined to charity, for they who are of that church are
in that faith, as well as to doctrine as to life ; the good of faith,
or charity, is the essential, thus in the first place, to those who
are of the genuine Spiritual Church ; whereas to those -with

8150—8163.] EXODUS. 53
whom faith is sep?,rate from its good, both as t j doctrine and as
to life, the trutii of faith, or faith itself, is the essential, or in
the first place ; these are not of that church, for life constitutes
the church, but not doctrine, except so far as it be of the life :
hence it is evident, that the church of the Lord is not here or
there, but that it is every where, as well within those kingdoms
where the cliurch is, as out of them, where the life is formed
according to the precepts of charity. Hence it is, that the church
of the Lord is spread through the universal orb, and yet that it
is one ; for when life constitutes the church, and not doctrine
separate from life, then the church is one ; but when doctrine
constitutes the church, then there are several.
8153. " And the sons of Israel went forthwith a high hand"
— that hereby is signified when yet they were exempt from
their attempt of subjugation by the Divine Power, appears
from the representation of the sons of Israel, as denoting those
who are of the Spiritual Church, or in faith conjoined to char
ity, as just above, n. 8152 ; and from the signification of going
forth, as denoting to be liberated, or to be exempted from their
attempt of subjugation ; which attempt is signified by pursuing,
n. 8152 ; and from the signification of a high hand, as denoting
Divine Power, for by hand is signified power, n. 878, 3387,
4931 to 4937, 6327, 6328, 5644, 6292, 6947, 7011, 7188, 7189,
7518, 7673, 8050, 8069, and by high is signified what is Divine ;
the reason why high denotes what is Divine is, because by it is
meant heaven where the Divine [being or principle] is ; hence '
in the Word it is said of Jehovah or the Lord, that He dwells on
high, and He Himself is called the Highest, as in Isaiah, " Je
hovah is exalted, because He inhabits what is high," xxxiii. 5.
Again, " Thus saith the High and Lofty [one], dwelling to
etei'iiity, and whose name is the Lloly [one], 1 dwell in what is
holy and high," Ivii. 15. And in David, " Jehovah sent from
high and snatched me out," Psalm xviii. 17. Hence Jehovah
is called the Highest, Deut. xxxii. 8 ; Dan. iv. 17, 32, 34 ; chap.
vii. IS, 22, 25 ; Psalm vii. 17; Psalm ix. 2 ; Psalm xviii. 13 ;
Psalm xlvi. 4; Psalm 1. 14; Psalm Ivii. 2; Psalm Ixxxii. 6.
Inasmuch as high signified heaven, and the Divine [being or
principle] tlierein, therefore Divine worship, by those who
were of the representative church, was instituted on mountains,
and on high places ; and on that account also [was performed]
in the heights, which they likewise built for themselves, and of
which mention is made in the historicals and propheticals of
the Word tlir.,jghout, as iiiEzekiel, "Tliou hast built to thy
self an eminence, and hast made to thyself what is high in every
street ; upon every head of a way thou hast built thine eminence,
xvi. 24, 25, 31. Tlie reason why the Divine [being or princi
ple] was signified by high is, because by the starry heaven was
signified the angelic heaven, a.nd it was also believed that it

U EXODUS. [Chap. xiv.
was there ; but the wiser amongst them knew, that heaven was
not on high, but where the good of love is, and this within man,
wheresoever he was. That high things denote the interiors, or
the goods which are there, see n. 450, 1735, 2148, 4210, 4699.
8154. " And the Egyptians pursued after them" — that here
by is signified the effect derived from their attempt of subju
gation who were in falses derived from evil, appears from the
signification of pursuing, as denoting an attempt of subjuga
tion, as above, n. 8162, in the present case an effect derived from
that attempt, because it is again said ; and from the significa
tion of the Egyptians, as denoting those who are in falses de
rived from evil, see frequently above.
8155. " And overtook them encamping near the sea" — that
hereby is signified communication about the region of hell,
where are falses derived from evils, appears from the signifi
cation of overtaking, as denoting communication ; for to over
take or reach in the spiritual sense is infiux, by which there is
communication, in the present case [the communication] of
falses derived from evil of those who are signified by the
Egyptians, with those who are signified by Israel. That com
munication was there, appears from the temptation which they
first underwent there, concerning which see what follows :
every temptation exists by influx from the hells, thus by com
munication, n. 8131 ; and from the signification of encamping,
as denoting the orderly arrangements of truth and good by the
Lord to undergo temptations, n. 8103, 8130, 8131 ; and from
the signification of the sea, in the present case the Eed Sea
[mar*uph], as denoting hell, containing the falses derived from
evil OT those who are in faith separate from charity, and in a
life of evil, n. 8090, 8137, 8148.
8156. " All the horses of the chariots of Pharaoh, and his
horsemen, and his army" — that hereby are signified all things
which are of the false derived from a perverted intellectual
principle, appears from the signification of horses, as denoting
the intellectual principle, see n. 2761, 2762, 3217, 5321, 7024,
8029, in the present case the intellectual principle perverted,
such as is that of those who are in e-vil, and thence in the
false; and from the signification of chariots, as denoting doc
trinals, see n. 2760, 5321, 5946, 8146 ; and from the significa
tion of horsemen, as denoting those things which are of the
understanding, see n. 6534, in the present case false reasonings
derived from a perverted intellectual principle ; and from the
signification of army, as denoting falses, see above, n. 8138.
From tiiese considerations it is evident, that by the he rses of
the chariots of Pharaoh, and his horsemen, and his army, are
signified scientifics, reasonings, and falses, derived from a per
verted intellectual principle, thus all things which are of the
false.

8154—8158.] EXODUS. .55
8157. "Near Pi-hiroth before Baal-zephon" — that hereby is
signified whence there was communication, and hence the be
ginning of a state of undergoiig temptations, appears from
^liat was said above, n. 8130.
8158. Verses 10, 11, 12, 13, 14. And Pharaoh approached ;
and the sons of Israel lifted up their eyes, and behold the
Egyptians journeying after them, and they feared exceedingly,
and the sons of Israel cried to Jehovah. And they said to
Moses, Were there no sepulchres in Egypt, thou hast taken us
to die in the wilderness ? what is this thou hast done to us, to
bring us forth out of Egypt f Is not this the word which wt
spake to thee in Egypt, saying, Cease from us, and let us serve
tlie Egyptians, because it is better for us to serve the Egyptians
than that we should die in the wilderness ? And Moses said
to the people. Fear ye not, stand still, and see the safety of Je
hovah, which He will do for you to-day; because the Egyp
tians whom ye see to-day, ye shall not add to see them any
longer, even for an age. Jehovah will flghtfor you, and ye
shall be silent. And Pharaoh approached, signifies the infiux
of the false from evil thence grievous : and the sons of Israel
lifted up their eyes, signifies the mind's intellectual principle
and thought: and behold the Egyptian journeying after them,
signifies the grievousness of the false continually increasing :
and they feared exceedingly, signifies horrible dread : and the
sons of Israel cried to Jehovah, signifies supplication concern
ing aid : and they said to Moses, signifies the height of temp
tation when there is despair : were there no sepulchres in
Egypt, thou hast taken us to die in the wilderness, signifies in
case of damnation that it was alike whether it was by falses
of those who infest, or by a state of temptations in which they
should yield : what is this thou hast done to us, to bring us
forth out of Egypt, signifies that it was a vain thing that they
were liberated from infestations derived from falses : was not
this the word which we spake to thee in Egypt, saying, signifies
that some such thing was thought of when they were infested
by falses : cease from us, and let us serve the Egyptians, sig
nifies that they would not be drawn back from surrendering
themselves : because it is better for us to serve the Egyptians
than to die in the wilderness, signifies that damnation by the
violence of the false in a state of infestations was to be pre
ferred to the damnation which comes by yielding in a state of
temptations : and Moses said to the jDcople, signifies elevation
from a state of despair by Divine Trutii : fear ye not, signifies
that they should not despair : stand still, and see the safety of
Jehovah, signifies salvation from the Lord alone, and nothing
from them : which He will do to-day, signifies wliich is to
eternity : because the Egyptians whom ye see to-day, ye shall
not add to see them any longer, even for an age, signifies that

56 EXODUS. [Chai-. jliv.
the falses which are once removed will be removed to eternity :
Jehovah will fight for you, signifies that the Lord alone sus
tains the combats of temptations : and ye shall be silent, sig
nifies that from their own strength they will effect nothing at
all. 8169. " And Pharaoh approached" — that hereby is signified
the infiux of the false derived from evil thence grievous, ap
pears from the representation of Pharaoh, as denoting those
who are in falses derived from evil, see 8132, 8136, 8146,8148 ;
and from the signification of approaching, as denoting^ influx.
In the internal sense the subject treated of is concerning the
first temptation of those who are liberated, and all temptation
is effected by influx from tiie hells ; for the si)irits who are
thence, excite and press forth all things that have been evilly
done and evilly thought which apjjertain to man, and thereby
they fix blame upon and condemn him, hence the conscience is
hurt, and the mind comes into anxiety ; these effects are wrought
by influx from the hells, especially from this hell which is re
presented by the Eed Sea [mare suph] ; from these considera
tions it may be manifest that by approaching, in the spiritual
sense, in which temptations are treated of, is signifled influx.
Inasmuch as the subject treated of in the verses that now follow
is concerning the flrst temptation of those who are of the Spir
itual Church, it is to be noted, that they could not undergo
temptations, until the Lord glorified His Human [principle],
that is, made it Divine, and in this was present amongst them ;
if [they had been tempted] sooner, they would instantly have
yielded, for they who are of the Spiritual Church, are saved
solely by the Divine Human [principle] of the Lord. Tlie
temptations of those who are of the Spiritual Church, which
they -^vere about to undergo after that the Lord came into . the
world, and on this occasion from the Divine Human [principle]
could fight for them against the hells, are meant by these words
in Malachi, "The Lord, whom ye seek shall suddenly come to
His temple, and the angel of the covenant whom ye desire, be
hold he cometh saith Jehovah Zebaoth. Who endureth the day
of His coming, and who shall stand when He hath appeared?
for He is as a reflner^sflre, and as fuller's soap. He shall sit
reflning andpurifying silver, and shall purify the sons of Levi,
and purge the^m., as gold and as silver ; that they may bring to
Jehovah a meat-offering in justice ; then shall the meat-offering
of Judah and Jerusalem be sweet to Jehovah, according to the
days of eternity, and according to the former years," iii. 1, 2,
3, 4, speaking manifestly of the Lord's coming ; the sons ot
Levi in th's passage are those who are of the Spiritual Church,
for by Levi is signified charity or spiritual good, n. 3875,
4497, 4502, 4503 ; the refiner's fire is temptation, whereby
is effected purification, which is here meant by purifying

8169. J EXODUS. 57
and purging them as gold and silver; the meat-offering which
they will bring to Jehovah, is faith and charity ; the days of
eternity and the former years, are the ancient churches, and
the states of the worship of the Lord at that time. As to what
concerns temptations, the case herein is, as was said above, n.
8131, that the hells flglit against man, and the Lord for man ;
to every false, which the hells inject, there is an answer from
the Divine [being or principle] ; the falses which are from the
hells, are injected and flow-in into the external or natural man,
but the answer from tiie Divine [being or principle] flows-in
into the internal or spiritual man ; this latter, which is from
the Divine [being or principle], does notreach so much to man's
perception, as the former things [viz. falses], neither does it
move the singulars of thought, but the common [or general]
tilings thereof, and so, that it scarce comes to the perception
otherwise than as a hope, and consequent <?oiisolation, in wliich
there are nevertheless innumerable things of which man is ig
norant, being such things as are in agreement with his affection
or love, especially the affection or love of truth and good, from
wliich his conscience is formed. These observations are made
to the intent that it may be known, that by the life of the sons
of Israel in the wilderness are described the temptations in their
series, which they underwent win were of the Lord's Spiritual
Church, and were liberated. The reason why tliey underwent
temptations was, that they miglit be further prepared for hea
ven ; for by temptations, as by the only means, goods and truths
are conflrmed, and are conjoined, and by temptations charity
becomes the charity of faith, and faitli becomes the faith of
charity. That they who are of the church must undergo temp
tations, is meant by what the Lord said in Matthew, "Whoso
ever doth not take up his cross, and follow after Me, isnotwor-
tiiy of Me," X. 38, 39 _; Mark viii. 31 to the end. Again, " He
said to His disciples, if any one is willing to come after Me, let
him deny himself, let him take up his cross, and follow Me,"
xvi. 24, 25 ; Luke ix. 23, 24. And in Luke, " Whosoever doth
not carry his cross, and come after Me, cannot be my disciple,"
xiv. 27. And in Mark, " Jesus said to the rich man. Come,
follow Me, taking up the cross," x. 21. And in Matthew,
" Think not that 1 am come to send peace upon earth, I am not
come to send peace, but a sword," x. 34. But it is to be noted,
that in temptations man does not flght, but the Lord alone for
man, although this appears as [done] by man, and when the
Lord fights for man, man conquers in all things. At this daj
few are admitted into temptations, by reason that they are not
in the life of faith, and hence not in the conscience of truth,
and he who is not in the conscience of truth from good of life,
yields [in temptations], whi.jnce his following state is worse
than the former state.

58 EXODUS. [Chap. xiv.
8160. "And the sons of Israil lifted up their eyes"— tiiat
hereby is signified the intellectual principle of the mind, and
the thought, appears from the signification of eyes, as denoting
the intellectual principle of the mind, see n. 2701, 3820, 4403
to 4421, 4523 to 4534 ; hence to lift up the eyes denotes in
tuition, perception, and thought, n. 2789, 2829, 3198, 3202,
4083, 4086, 4339.
8161. " And behold the Egyptian journeying after them"—
that hereby is signified the grievousness of the false perpetu
ally increasing, appears from the signification of the E^ptian,
as denoting tliose who are in falses derived from evil, thus also
the false itself derived from evil, see n. 8132, 8135, 8146, 8148 ;
and from the signification of journey ing after them, as denoting
nearer influx and communication ; by Pharaoh approaching
was signified the influx of the false dei-ived from evil, n. 8159,
hence by journeying after them is signified influx still nearer,
thus more grievous ; hence it is that it signifies the grievous
ness of the false continually increasing. In what presently fol
lows is described the temptation, and as this exists by influx
of the false grounded in evil from the hells, therefore now its
approach is described, that is, its increasing grievousness. ^
8162. " And they feared exceedingly" — that hereby is signi
fied horrible dread, ajjpears from the signification of fearing,
when it is predicated of temptation, as denoting horror or hor
rible dread. The reason why fear denotes horrible dread is,
because when temptation assails violently, the conscience, thus
the internal man, is smitten by falses and evils, for coiiscience
is of the internal man ; hence comes horror, which is aversion
conjoined to fear on account of spiritual death ; horror exists
from the mere infiux of the false and of evil with those who
have conscience, for conscience is formed from the truth and
good of faith, thus from those things which constitute spiritual
life ; falses and evils are destructive of that life, thus they at
tempt to bring in death, that is, damnation, hence comes hor
rible di-ead.
8163. "And the sons of Israel cried to Jehovah" — that here
by is signified supplication concerning aid, appears without
ex2:)lication. 8164. " And said to Moses " — that hereby is signified the
height of temptation when there is despair, appears from those
things which follow, for tiiey are involved in the expression
they said ; that the following words are words of temptation,
when it cometh to the height, and when there is despair, is
evident. It is said despair, because this for the most part is
the end or in the end of spiritual temptations, see n. 1787, 2694,
5279, 5280, 7147, 7165, 7166. Inasmuch as at tiiis day tiiero
are few ^\llo undergo spiritual temptations, and hence it is un
known hew the case is with temptations, it is allowed to say

8160—8165.] EXODUS. 59
something furtiier on the subject. There are spiritual tempta
tions and there are natural temptations ; spiritual temptations
are of the internal man, but natural are of the external man ;
spiritual temptations sometimes exist without natural tempta
tions, sometimes with them ; natural temptations are, -when a
man suffers as to the body, as to honors, as to wealth, in a word
as to natural life, as is the case in diseases, misfortunes, perse
cutions, punishments not grounded in justice, and the like ; the
anxieties which exist on such occasions, are what are meant by
natural temptations ; but these temptations do not at all affect
his spiritual life, neither can they be called temptations, but
griefs : for they exist from the hurt of the natural life, which
is of self-love and the love of the world ; the wicked are some
times the subjects of these griefs, who grieve and are tormented
the more, in proportion as they love themselves and the world
more, and thus derive life thence. But spiritual temptations
are of the internal man, and assault his spiritual life; the
anxieties on such occasions are not on account of any loss of
natural life, but on account of the loss of faith and charity, and
consequently of salvation ; these temptations are frequently in
duced by natural temptations, for when man is in these latter,
viz. in disease, grief, the loss of wealth, or of honor, and the
like, if at such times a thought occurs concerning the Lord's
aid, concerning His providence, concerning the state of the
evil, that they glory and exult, when the good suffer, and un
dergo various griefs and various losses, in such case spiritual
temptation is conjoined to natural temptation ; such was the last
temptation of the Lord, in Gethsemene, and when He suffered
the cross, which was the most severe of all. From these con
siderations it is evident what natural temptation is, and what
spiritual. Tliere is also given a third kind, viz. melancholy
anxiety, which has its ground for the most part in an infirm
state of the body or of the mind [animus] ; in that anxiety it
is possible there may be something of spiritual temptation, and
it is possible there may be nothing.
8165. " Were there no sepulchres in Egypt ? thou hast taken
us to die in the wilderness" — that hereby is signified in case
of damnation, that it was alike whether it was by the falses
of those who infest, or by a state of temptations in which they
should yield, appears from the signification of sepulchres, as
denoting damnation, see n. 2916, 4832 ; and from the signifi
cation of Egyi^t, as denoting infestations, see n. 7278, for by
the Egyptians and Pharaoh are represented those, who in the
other life infest by falses, n. 7097, 7107, 7110, 7126, 7142,
7317 ; and from the signification of dying, as also denoting
damnation, see n. 6407, 6119, 7494 ; and from the signification
of the wilderness, as denoting a state of undergoing tempta
tions, n. 8098 ; hence to die in the wilderness denotes to yield

60 EXODUS. [CHAl^ xiv.
in temptation, and in consequence thereof to be damned.
From these considerations it is evident tiiat by the words,
" Were there no sepulchres in Egypt ? tiiou hast taken us to
die in the wilderness," is signified in case of damnation, that it
was alike whether it was by the falses of those who infes;,
thus in the state in which they were before, or by temptn-
tions in which they should yield, thus in the state into -^vhick
they afterwards come. That these words are words of despair,
is evident; with those who are in despair, which is the last
state of temptation, such things also are thought, and on this
occasion they are as it were on a declivity, or as it were in the
lapse to hell ; nevertheless such thought is not at all hurtful
on the occasion, neither is it attended to by the angels, for
every man hath a limited power, and when the temptation
comes even to the last limit of his power, then man endures
no further, but lapses ; on this occasion however, that is, when
he is in the inclination to lapse, he is elevated by the Lord
and thereby liberated from despair ; in this case for the most
part he is brought into a state of hope, and thence into a clear
state of consolation, and also into a state of satisfaction. It is
said damnation by a state of temptations in which they should
yield, because they who yield in temptations come into a state
of damnation, for temptations are for the sake of the end that
truths and goods may be confirmed and conjoined, that thence
faith and charity [may be confirmed and conjoined], which end
is obtained when man conquers in temptations, but when he
yields, then truths and goods are rejected, and falses and evils
are confirmed ; hence they come into a state of damnation.
8166. " What is this thou hast done to us to bring us forth
out of Egyi^t" — that hereby is signified that it was a vain thing
that they were liberated from infestations derived from falses,
appears from the signification of the expression, " What is this
thou hast done to us " as denoting that it was a vain thing ;
and from the signification of being brought forth, as denoting to
be liberated ; and from the signification of Egypt, as denoting
infestations, see just above, n. 8164.
8167. " Was not this the word which we spake to thee in
Egypt, saying" — that hereby is signified that some such thing
was thought of when they were infested by falses, appears
from the signiflcation of the expression, " Was not this the
word which we spake, as denoting such a thing which was
tiiought of, for by this word is signifled this thing, thus some
such thing ; and by speaking is signified thinking ; that to
speak denotes infiux, and thence reception, see n. 5797, 7270,
8128, thus also thought, n. 2271, 2287, 2619 ; and from the sig
nification of Egypt, as denoting infestation by falses, as above,
n. 8164.
8168. • Cease from us and let us serve the Egyptians "— I

8166—8169.] EXODUS. 61
that hereby is signified tiiat they would not be drawn back
fi-om surrendering themselves, appears from the signification
of ceasing from us, as denoting, when it is said of infestations,
not to hinder and not to draw back ; and from the signification
of serving the Egyptians, as denoting to give themselves con
quered to those who infest by falses, thus surrendering theni-
-selves. The reason why to cease from us, when in a state of
infestations and also in a state of temptations it is said of the
influx of Divine Truth, which is represented by Moses, denotes
not to hinder and not to draw back, is, because two forces or
powers act in those states, one which is from the falses injected
from the hells into the external man, the other which is from
truths insinuated by the Lord into the internal, n. 8163; these
two forces act against each other, the falses injected from the
hells derive their force and power from self-love and the love
of the world, which are in man ; but the truths insinuated by
the Lord derive their force and power from love towards the
neighbor and to the Lord ; when man conquers, then the internal
force and power always prevails because this is divine : neither
does it admit that the force or power from falses be increased
further than that it may be repelled ; when therefore these two
forces act, then the internal force which is from the Lord, contin
ually as it were draws man back, and hinders, lest falses should
draw him away, and he should thereby yield ; for it is a
common [or general] thing, when two forces opposed to each
other are active, that one draws and the other draws back :
forces in the spiritual world are the affections which are of
loves, and the instrumental s by which they act are truths, and
in the opposite sense falses.
8169. " Because it is better for us to serve the Egyptians
than to die in the wilderness " — that hereby is signified that
damnation by the violence of the false in a state of infestations
was to be preferred to damnation which comes by yielding in
a state of temptations, appears from the signification of being
better than it, as denoting that it was to be preferred : and
from the signification of serving the Egyptians, as denoting to
yield to the falses of those who infest ; for by serving is signi
fied subjugation, n. 6666, 6670, 6671, thus yielding, in the
present case to the falses, of those who infest ; and from the
signification of dying, as denoting damnation, as above, n. 8164;
and from the signification of the wilderness, as denoting a state
of undergoing temptations, see n. 8098 ; from these considera
tions it is eviclent, that by it is better for us to serve the Egyp
tians than to die in the wilderness, is signified that it was pre
ferable to yield to falses when they were infested, than to
yield in temptations : that to yield in the former state is pre
ferable to yielding in the latter is also true, for to yield in temp
tations is to be confirmed in falses and evils against the truths

62 EXODUS. [Ohap. xiv.
and goods of faith : but to yield in a state of infestations is to
be confirmed in falses and evils, but not manifestiy against the
truths and 2:oods of faith : hence it is evident that in yielding
in temptations there is a blaspheming of truth and good, and
sometimes profanation ; and the greatest and most direful dam
nation of all is that which comes from profanation.
8170. " And Moses said to the people "—that hereby is sig
nified elevation from a state of despair by Divine Truth, ap
pears from the tilings which now follow, which Moses said,
which involve elevation from a state of despair. It is said by
Divine Truth because all elevation in a state of temptations is
effected by Divine Truth ; that Divine Truth in the internal
representative sense is meant by Moses, see n. 6752, 7010,
7014, 7089.
8171. "Fear not" — that hereby is signified that they ought
]iot to despair, appears from the signification of fearing as de
noting to be in horror, see above, u. 8162, in the present case
to despair, for spiritual fear in temptations is at first horrible
dread, lastly it is despair ; spiritual fear is fear on account of
damnation. 8172. "Stand still and see the safety of Jehovah" — that
hereby is signified salvation from the Lord alone, and nothing
from them appears from the signification of standing still and
seeing, as denoting to have faith ; that to see denotes to under
stand, to acknowledge, and to have faith, see n. 897, 2150, 2325,
2807, 3863, 3869, 4403 to 4421, 5400 ; and from the signifl
cation of the safety of Jehovah, as denoting salvation from the
Lord; in the present case, where the subject treated of is lib
eration from temptations, it denotes salvation from the Lord
alone, and nothing from them ; that Jehovah in the Word is
the Lord, see n. 1343, 1736, 2921, 3023, 3035, 5041, 5663, 6281,
6303, 6905, 6945, 6956. It is here said that they should have
faith that salvation is from the Lord alone, and nothing from
them, because this is the principal of faith in temptations; he
who believes, when he is tempted, that he can resist from his
own proper strength ; he yields, tlie reason is, because he is in
the false, and because he hence attributes merit to himself, and
thereby demands to be saved himself, and in such case ex
cludes influx from the Divine [being or principle] ; but he who
believes that the Lord alone resists in temptations, he con
quers, for he is in the truth, and attributes merit to the Lord,
and perceives that himself is saved by the Lord alone ; he who
is in the faith of charity, refers all of salvation to the Lord as
His gfft, and nothing to himself.
8173. " Wliich He will do to-day " — that hereby is signified
which shall be to eternity, appears from the signification of to
day, as denoting eternity, see n. 2838, 3998, 4304, 6165.
6984.

8170—8177.] EXODUS. 63
8174. " Because the Egyptians whom ye see to-day ye shall
not add to see them any more even for an age " — that hereby
is signified that the falses which are once removed will be re
moved to eternity, appears from the signification of the Egyp
tians, as denoting those Avho are in falses derived from evil, see
n. 8132, 8135, 8146, 8148, thus also the falses themselves de
rived from evil ; and from the signification of not seeing any
more, as denoting, when it is said of falses, to be removed, for
the falses appertaining to man are not ejected, but are re
moved, man being withheld from evils and the falses thence
derived, and held in good by the Lord, see n. 1581, 2266, 2269,
2406, 4564 ; and from the signification of for an age, as denot
ing to eternity.
8175. " Jehovah will fight for you" — that hereby is signified
that tiie Lord alone endures the combats of temptations, ap
pears from the signification of fighting for you, when said of
Jehovah in temptations, as denoting to sustain alone the com
bats of temptations ; that Jehovah is the Lord, see just above,
n. 8172. The reason why the Lord alone sustains the combats
of temptations and conquers is, because the Divine [being or
principle] can alone conquer the hells ; unless the Divine [be
ing or principle] acted against them, they would rush in like
the largest ocean, one hell after another, to resist which man
has no power at all ; and the less so, since man as to hispropri-
uin is nothing but evil, thus hell, from which the Lord in such
case draws him out, and afterwards withholds him; see what
has been said above, n. 1581, 1661, 1692, 6574.
8176. "And ye shall be silent" — that hereby is signified
that from their own strength they will effect nothing at all, ap
pears from the signification of being silent, as denoting to ac
quiesce, and because temptations are treated of, denoting not
to think or believe that they effect any thing by their own
strength ; on this subject see what was said and shown above,
n. 8172, 8175. That nevertheless they ought not to hang down
their hands, and expect immediate influx, but that they ought
to fight as from themselves, but still to acknowledge and
believe that it is from the Lord, see. n. 1712, 1937, 2882, 2883,
2891. 8177. Verses 15, 16, 17, 18. And Jehovah said to Moses,
why criest thou to Me, speak to the sons of Israel, a/nd let them
journey. And take thou thy staff, arid stretch out thy hand
over the sea, and cut it asunder, and, let the sons of Israel come
into the midst of the sea in the dry [ground]. And I, behold 1
harden the heart of the Egyptians, and they shall come after
thee, and I will be glorified in Pharaoh, and in all his army,
in his chariots, and in his horsemen. And, the Egyptians shall
Icnow that I im Jehovah, in my being glorified in Pharaoh, in
his cha/riots, amd in his horsemen. Ani Jehovah said to

64 EXODUS. [Chap. xiv.
Moses, signifies exhortation : why criest thou to Me, signifies
that there is no need of intercession : speak to the_ sons of
Israel, signifies influx and perception : and let them journey,
signifles what is successive continuously until they are prepar
ed: and take thou thy staff, signifies the power of Divine
Truth : and stretch out thy hand over the sea, signifies the do
minion of power where the hell is of the false derived from evil :
and cut it asunder, signifies the dissipation of the false thereby :
and let the sons of Israel come into the midst of the sea in the
dry [ground], signifies that they may pass who are of the Spir
itual Church safely and without influx of the false : and I, be
hold I harden the heart of the Egyptians, signifies the obstinacy
of the false derived from evil : and they shall come after them,
signifies the endeavor to bring in violence by the influx of the
false from evil : and I will be glorified in Pharaoh, and in all
his army, and in his chariots, and in his horsemen, signifies that
they should see the effect of the dissipation of the false and of
reasonings, from the Divine Good of the Divine Human [prin
ciple] of the Lord : and the Egyptians shall know that 1 am
Jehovah, signifies that it may be known that the Lord is the
only God, and besides Him there is no other : in my being
glorified iu Pharaoh, in his chariots, and in his horsemen, sig
nifies as above, from their seeing the effect or the dissipation
of the false, and of its doctrinals, and reasonings, from the Lord
alone. 8178. " And Jehovah said to Moses" — ^that hereby is signi
fied exhortation, appears from the signification of Jehovah
said, when the subject treated of is concerning elevation and
liberation from temptation, as denoting exhortation, as n. 7033,
7090. 8179. " Why criest thou to Me"— that hereby is signified
that there was no need of intercession, appears from the signi
fication of crying to Jehovah, as denoting to intercede, viz. for
liberation from temptation ; hence why criest thou to Me de
notes, why dost thou intercede when there is no need of inter
cession ; wherefore it follows, " Speak to the sons of Israel,
and let them journey," by which is signified that they shall
have assistance, but that still the temptation shall be continued,
until they are prepared. With this circumstance, that there is
no need of intercession, the case is as follows ; they who are in
temptations are wont to slacken their hands, and to betake
themselves solely to prayers, which they ardently pour forth
on such occasions ; not knowing that prayers are not efficient,
but that they ought to fight against the falses and evils,
which are injected from the hells ; this fight is effected by the '
truths of faith, which assist, because they confirm goods and
truths against falses and evils ; in the combats of temptations
also man ought to fight as from himself, but still to acknowledge

8178—8182.] EXODUS. 65
and believe that it is from the Lord, see above n. 8176 : if man
does not fight as from himself, the good and truth which flows-
in through heaven from the Lord is not appropriated to him ;
but when he flghts as from himself, and still believes that it is
from the Lord, in this case they are appropriated fo him ; hence
. he has a new proprium, which is called a celestial propriuni,
which is a new will. Moreover they who are in temptations,
and not in some other active life than that of pra_yers, they do
not know that, in case the temptations were intermitted before
. their full accomplishment, they would not be prepared for hea
ven, thus that they cannot be saved ; on which account also
the prayers of those who are in temptations, are little heard ; for
the Lord wills the end, which is the salvation of man, which
[end] He knows, but not man, and the Lord does not act for
prayers against the end, which is salvation. He who conquers
in temptations, is also conflrmed in that trutii ; but he who
does not conquer, entertains a doubt concerning the Divine aid
and power, because he is not heard, and sometimes on such oc
casion, because he slackens his hand, in part yields. From these
considerations it may be manifest what is meant by there be
ing no need of intercession, viz. that prayer is not to be confld-
ed in ; for in prayer from the Divine [being or principle] it is
also thought and believed at the time, that the Lord alone
knows whether it be conducive or not, wherefore the supplicant
submits the hearing to the Lord, and in such case supplicates
alike, that the will of the Lord and not his own may be done,
according to the Lord's Words in His most grievous tempta
tion in Gethsemene, Matt. xxvi. 39, 42, 44.
8180. "Speak to the sons of Israel" — that hereby is signifled
influx and perception, appears from the signiflcation of speak
ing, when it is said of Divine Truth, wdiich is represented by
Moses, to those who are of the Spiritual Church, who are the
sons of Israel, as denoting infiux, and thence perception, as
also, n. 2951, 5481, 5797, 7270, 8128.
8181. "And let them journey" — that hereby is signified
what is successive continuously until they are prepared, ap
pears from the signification of journeying, as denoting what is
successive and continuous, see n. 4376, 4554, 4685, 5996 ; for
by it is signified that they were not to cry, that is, to suppli
cate, but that the journey was to be continued to the Eed Sea
[mare suph], and afterwards through it to the wilderness, thus
through hell, which they will pass safely, to temptations suc
cessively continuous, until they are prepared ; that by the Eed
Sea [mare suph] is signified hell, see n. 8099, 8137, 8148, and
by tiie wilderness a state of undergoing temptations, see n.
8098. . .^ ,
8182. " And take thou thy staff"— that hereby is signified
the power of Divine Truth, appears from the signification of
VOL. vni. ^

66 EXODUS. [CuAp. xiv
staff, as denoting power, see n. 4013, 4015, 4876, 4936, 6947,
7011, 7026 ; and from tiie representation of Moses, to whom it
ifi said tiiat he should take a staff, as denoting Divine Ti'uth,
see frequently above.
8183. " Stretch out thy hand over the sea"— that hereby is
signified the dominion of power where tiie hell is of the false
derived from evil, appears from tiie signification of stretching
out the hand, as denoting the dominion of power, see n. 7673 ;
and from tiie signification of tiie sea, in this case the Eed Sea
[mare suph], as denoting tiie hell in which are the falses deriv
ed from evil of those who have been of tiie church, see n.
8099, 8137, 8148. Concerning tiiis hell something further will
be said, by the Divine Mercy of the Lord, at tiie close of tiie
last chapters of Exodus, where we shall speak of the hells from
experience. 8184. "Cut it asunder"— that hereby is signified the dissi
pation of tiie false tiiereby, appears from the signification of
cutting asunder tiiat sea, as denoting to dissipate the falses de
rived from evil which are in that hell ; for the falses there ap
pear as waters, according to what was shown above, n. 8099,
8137, 8148 ; for when the angelic column [or pillar], in which
the Lord is present, passes over that [sea], then the falses re
cede, consequently the waters there, which are falses, disajri-
pear. Hence it is evident, that by cutting asunder the sea is-
signified the dissipation of the falses, which are of the hell that
is represented by the Eed Sea [mare suph].
8185. " And let the sons of Israel come into tiie midst of the
sea in the dry [ground] " — that hereby is signified that they
may pass who are of the Spiritual Church safely and without
infiux of the false, appears from this signification of coming or
entering into the midst as denoting to pass ; and from the re
presentation of the sons of Israel, as denoting those who are of
the Spiritual Church, see frequently above ; and from the sig
nification of in the dry [ground], as denoting safely and with
out influx of the false ; for by the waters of that sea are signi
fied falses derived from evil, n. 8137, 8138, hence by the dry
[ground] is signified without the false ; the like is signified
¦ by diy and making dry in David, " Thou hast broken the heads
of Leviathan in pieces, thou hast cut thefountain and the river,
thou hast dried up the 7'ivers of strength," Psalm Ixxiv. 14,
15 ; to dry up the rivers of strengtii denotes to dissii^ate the
more potent falses. And in Zachariah, " I will gather them
together, because I will redeem them, Twill bring them back
from the land of Egypt, and will gather them togetiier from
Assyria ; and I will bring them to the land of Gilead and
Lebanon ; He shall pass through the sea of straitness ; but He
shall smite the -waves in the sea, and shall nnake dry all the
depths of the stream. And the pride of Ashur shall be cast

8183—8186.] EXODUS. 67
do-wn, and the staff of Egypt shall depart ; and I will rendei
them powerful in Jehovah," x. 8 to the end ; the subject treat
ed of in this passage is concerning those who trust to themselves
and to their own wisdom in spiritual things ; and also concern
ing the dissipation of falses by temptations ; the land of Egypt
denotes scientifics ; Assyria denotes reasonings thence ; to pass
the sea of straitness denotes temptations ; to smite the waves
in the sea, and to dry up the deptli of the stream, denotes to
dissipate falses thence ; the pride of Ashur shall be cast down,
u-^d the staff' of Egypt shall depart, denotes, that they shall not
trust any longer to their own -wisdom, but to wisdom from the
Lord, which is signified by the expression, I will render them
powerful in Jehovah. In like maimer in Isaiah, " Saying to
Jerusalem, thou shalt be inhabited, and to the cities of Judah,
ye shall be built, and I will raise up the wastes thereof, saying
to the abyss, be dried up, and Twill dry up thy riversf xliv.
26, 27 ; to say to the abyss be dried up, and to dry up the rivers
thereof, denotes to dissipate evils and falses. But where waters
signify truths, there making diy signifies a state of non-truth,
or without truth ; as in Isaiah, " I will pour forth waters upon
himtliat is thirsty, and rivxdets upon the dry [ground]," xliv.
3 ; waters and rivulets denote truths, the dry [ground] denotes
where there is no truth. And in Jeremiah, " O sword, against
the Chaldeans, and against the inhabitants ot Babel ; 0 sword,
against his horses, and against his chariots, dryness is upon tlie
waters that they are dried upf 1. 35, 37, 38, where the Chal
deans denote those who profane truths, and the inhabitants pf
Babel those who profane goods, see n. 1182, 1283, 1295, 1304,
1306, 1307, 1308, 1321, 1322, 1326 ; the sword denotes truth
combating against the false, and the false combating against
truth, and hence vastation, n. 2799, 4499, 6353, 7102 ; horses
denote the intellectual principle, n. 2761, 2762, 3217, 5321,
6125, 6534 ; chariots denote doctrinals, n. 5321, 8146, 8148 ;
dryness upon the waters that they are dried up, denotes that
in truths tliere is nothing of life, by reason of falsification. But
where dry or making dry in the Word is said of other things,
as of trees, of herbs, of harvest, of bones, the contrary is signi
fied to what is signified by the things themselves. The earth
itself is also called dry in respect to the sea, and in this case
dry is predicated of good, and the sea of truth.
8186. " And I, behold I harden the heart of the Egyptians"—
that hereby is- signified the obstinacy of the false derived from
evil, appears from the signification of hardening the heart, as
denoting obstinacy, see n. 7272, 7300, 7305, 7616 ; and from
the representation of the Egyptians, as denoting those who are
in falses derived from evil, see n. 8132, 8135, 8148. When it
is said in the Word tiiat Jehovah hardens the heart, and also
induces evil, in the internal sense, where the truth itself is id

68 EXODUS. [Chap. xiv.
its nakedness, is meant, that they who are in the false and in
evil harden their own heart, and induce evil upon themselves,
see n. 2447, 6073, 6992, 6997, 7533, 7632, 7877, 7926.
8187. "And they shall come after them"— that hereby is
signified the endeavor to bring in violence by the influx of the
false from evil, appears from the signiflcation of coming after
them, as denoting the influx of the false from evil, also the en
deavor to subjugate, thus to bring in violence ; for by ap
proaching is signifled influx, n. 8159 ; by journeying after
them, near influx and communication, n. 8161 ; and by pursu
ing after them, an endeavor to subjugate, n. 8136, 8152, 8154,
hence by coming after them is signified an endeavor to bring
in -violence by the infiux of the false from evil.
81 S8. " And I will be glorified in Pharaoh, and in all his
army, and in his chariots, and in his horsemen " — that hereby
is signified that they should see the effect of the dissipation of
the false and of reasonings, from the Divine Good of the Divine
Human [principle] of the Lord, appears from the signification
of being glorified in Pharaoh and his army, as denoting the
immersion of those who are in the false derived from evil into
hell, and being overspread there by falses as by waters, from
the presence alone of the Divine Human [principle] of the
Lord, see above, n. 8137 ; and from the representation of Pha
raoh, as denoting those who are in falses derived from evil ;
and from the signification of army, as denoting falses; and
from the signification of his chariots, as denoting the doctrinals
of the false ; and from the signification of his horsemen, as de
noting false reasonings, see above, n. 8146, 8148.
8189. " And the Egyptians shall know that I am Jehovah " —
that hereby is signified that it may be known that the Lord
alone is the only God, and besides Him there is no other, ap
pears from what was explained," n. 7401, 7444, 7544, 7598, 7637,
where like words occur.
8190. " In my being glorified in Pharaoh, in his chariots,
and in his horsemen " — signifies that they should see the effect
pf the dissipation of the false, and of doctrinals, and of the rea
sonings of the false, from the Lord alone, as just above, n. 8188.
8191. Verses 19, 20, 21, 22. And the angel of God jour
neyed marching before the camp of Israel, and went behind
them, and the pillar of the cloud journeyed from before them,
and, stood behind them. And it came betiveen the camp of the
• Egyptians, and between the camp of Israel, and it was a cloud
and darkness, and illuminated the night ; and the former did
not approac.h to the latter the whole night. And Moses si/retched
out his hand over the sea, and Jehovah caused the sea to de
part by a st/rong east wind the whole night, and made the sea
d/ry [land] and the waters were cut asunder. And the sons of
Israel came into the midst of the sea in the dry [lo/nJ] ; amd

8187—8192.] EXODUS. 69
the waters were a wall unto them, on their right hand and on
their left. And the angel of God journeyed, signifies orderly
arrangement from Divine Truth: marching before the camp of
Israel, signifies which was about the truths and goods of the
churcli : and went behind them, signifies protection lest the
false of evil should flow-in into the will principle : and the pil
lar of the cloud journeyed from before them and stood behind
them, signifles the presence of the Lord protecting the things
of the will principle as heretofore the things of the intellectual
principle : and came between the camp of the Egyptians and
between the camp of Israel, signifies between the falses of evil
on the one part, and the truths of good on the other : and was
a cloud and darkness, signifies the condensation of the false
derived from evil on the one part : and illuminated the night,
signifies the illustration of trutii derived from good on the
other : and the former approached not to the latter, signifies
hence no communication : the whole night, signifies in an ob
scure state : and Moses stretched out his hand over the sea, sig
nifies the dominion of the power of Divine Truth over hell :
and Jehovah caused the sea to depart by a strong east wind,
signifies the medium [or means] of the dissipation of the false :
the whole night, signifies in an obscure state : and made the
sea dry [land], signifies the dissipation of the false : and the
waters were cut asunder, signifles separation from truths, and
removal : and the sons of Israel came into the midst of the sea
in the dry [land], signifies the ingress and passage of those who
were of the Spiritual Church, safely through hell, and without
influx of the false : and the waters were a wall to them on
their right hand and on their left, signifies that they were
withheld on all sides from falses.
8192. "And the angel of God journeyed" — that hereby is
signified orderly arrangement from Divine Truth, appears from
the signification of journeying, as here denoting orderly ar
rangement ; the reason why journeying here denotes orderly
arrangement is, because the pillar of the cloud, which was an
angelic choir, which heretofore marched before the sons of Is
rael, now betook itself between the camp of the Egyptians and
the camp of Israel, and thereby induced darkness on the Egyp
tians, and illuminated the sons of Israel ; inasm uch as these
things were so arranged in order from the Lord, by the jour
neying of the angel of God or the pillar, and by interposition,
therefore by journeying, is here signified orderly arrangement ;
and from the signification of tiie angel of God, as denoting Di
vine Truth, in like manner denoting God, for in the Word,
where truth is treated of, the term God is used, but where good
.is treated of the term Jehovah, see n. 2586, 2769, 2807, 2822,
3921, 4402, 7010, 7268, 7873. x\s to what concerns angels, it
is to be noted that the Lord is meant in the Word by angels.

70 EXODUS. [Chap. xiv.
n. 1925, 3039, 4085, where the Lord Himself is called angel,
n. 6280, 6831, henca angels signify Divine Truth, for Divine
Truth proceeding from the Lord makes heaven, consequently
also the angels wlio constitute heaven, for so far as they receive
the Divine Truth which is from the Lord, so fai- they are angels ;
which may also be manifest from this consideration, that the
angels are altogether unwilling, yea they are averse, tliat any
thing of trutii and good should be attributed to them, because
it is of the Lord with them ; it is also from this ground that it
is said, that the Lord is the All in All of heaven, and that they
who are in heaven are said to be in the Lord ; the angels also,
by virtue of the Divine Truth which they receive from the
Lord, in the Word are called gods, n. 4295, 7268 ; and hence
God in the original tongue is in the plural number. It' is fur
ther to be noted, that in the Word mention is made of an
angel, and yet there are sreveral who are meant, as in the pre
sent case, where it is said the angel of God, and it means the
pillar which marched before the sons of Israel, and which was
constituted of several angels. In the Word also angels are
named byname, as Michael, Eaphael, and others; they who
do not know the internal sense of the Word, believe that
Michael or EajDhael is one angel, who is the supreme amongst
his associates ; but by those names in the Word is not signified
one angel, but the angelic function itself, thus also the Divine
[principle] of tiie Lord as to what is of the function.
8193. " Marching before the camp of Israel " — that hereby
is signified which was about the truths and goods of the church,
appears from the signification of camp, as denoting truths and
goods ; for by the camp is signified the whole company of
Israel, and by the company of Israel are signified all goods
and truths in the complex, n. 7830, 7843 ; hence also encamp
ment denotes orderly arrangement according to truths and
goods, n. 8103, 8131, 8155 : that Israel denotes the Spiritual
Church, has been often shown.
8194. " And went behind them " — that hereby is signified
protection lest the false of evil should flow-in into the wiL
principle, appears from the signiflcation of going behind the
sons of Israel, as denoting protection lest the Egyptians should
invade, in the internal sense lest the falses derived from evil,
which are signified by the Egyptians, should fiow-in, n. 8132,
8135, 8148. The reason why it denotes lest they should flow-
in into the will principle is, because in tiie Grand Man, or in
the sph-itual world, the things of the will are presented from
the back or behind, and the things of the understanding fj-om
the face or before. As to what concerns influx into the will-
principle and into the intellectual principle of man, it is to bo
noted that the utmost caution is used by the Lord, to prevent
tiie infemals from flowing-in into the will principle of man,

8193-8197.] EXODUS. 71
for if they were to flow-in into his will principle, after that he
is regenerated or made a church, it would be all over with him,
for his will principle is nothing but evil : hence it is, that the
man of the Spiritual Church is regenerated by the Lord as to
the intellectual part, and that in this part a new will principle
is formed, which is altogether separated from the will principle
which man has hereditarily, on which subject see n. 863, 876,
927, 1023, 1043, 1044, 2256, 4328, 4493, 5113. From these
considerations it may now be manifest, whence it is that by
going behind them is signified protection, lest the false of
evil should flow-in into the will principle.
8195. " And the pillar of the cloud journeyed from before
them and stood behind them ". — that hereby is signified the
presence of the Lord protecting the things of the will as here
tofore the things of the understanding, appears from the sig
nification of the pillar of the cloud, as denoting the presence
of the Lord, see n. 8110. It was an angelic choir in Avliich the
Lord was ; and from the signification of from before them, as
denoting the intellectual principle, and of behind them, as de
noting the will principle, see just above, n. 8194; that it de
notes protection, is evident.
8196. " And came between the camp of the Egyptians and
between the camp of Israel " — that hereby is signified between
the falses of evil on one part, and the goods of truth on the
other, ajjpears from the signification of camp, as denoting
goods and truths in the complex, as just above, n. 8193, thus
in the opposite sense evils and falses also in the comj^lex ;
hence the camp of the Egyptians denotes the falses of evil, be
cause by the Egyptians are signified falses derived from evil, n.
8132, 8135, 8148, and the camp of Israel denotes the goods of
truth, because by Israel are signified the truths which are from
good, n. 7956 ; that to come between them denotes to prevent
the falses derived from evil from flowing-in, is evident.
8197. "And it was a cloud and darkness "—that hereby is
signified the condensation of the false derived from evil on the
one part ; and that by illuminating the night is signified the
illustration of truth derived from good on the other, appears
from the signification of a cloud and darkness, as denot
ing the condensation of the false derived from evil; that
clouds denotes falsity, see n. 1043, 1047, 8137, 8138 ; that
it denotes also darkness, see n. 1839, 1860, 4418, 4531,
7688, 7711 ; and from the signification of illuminating the
night, as denoting the illustration of trutii from good ; that
a pillar of fire by night denotes a state of the obscurity of
trutli tempered by illustration from good, see n. 8108. In
regard to this circumstance, that the pillar induced dark
ness on the Egyptians, and illuminated the sons of Israel, the
case is this ; the presence of the Lord, which is here signified

72 EXOl)US. [Chap. xiv.
by the pillar, is celestial light itself, heaven having thence its
light, -ivhich light is a tiiousand times brighter than the mid
day light of the world ; but the same light becomes thick dark
ness with the evil, although they are in the very light, and it
becomes the thicker darkness, in proportion as the false derived
from e\'il is denser amongst them ; the reason is, because the
Divine Truth })roceeding from the Lord appears before the
eyes of the angels as light ; but to tiiose who are in falses de
rived from evil, it cannot appear as light, but as tiiick darkness,
for the false is opposite to truth, and extinguishes truth; hence
it is that tiie pillar, which was the presence of the Lord, induced
a cloud and darkness on the Egyptians, because by the Egyp
tians are signified tiiose who are in falses derived from evil, and
illumiiuited the night amongst the sons of Israel, because by the
sons of Israel are signified those -^vlio are in truth derived from
good : that the Lord appears to every one according to his qual
ity, sec n. 1861, 6832.
8198. " And tiie former did not approach to the latter " —
that hereby is signified hence no communication, appears from
the signification of apiiroaching, as denoting infiux and com
munication, see n. 8159.
8199. "The whole night" — that hereby is signified in an
obscure state, appeal's from the signification of night, as de
noting a state of obscurity as to the truth and good of faith, see
n. 1712, 6000 ; by night is here meant that obscure principle
which follows immediately after temptations, for they who are
liberated from temptations, at first come into an obscure prin
ciple before they come into a clear one, for the falses and evils
injected from the hells for some while inhere, and are not dis
sipated but successively.
8200. " And Moses stretched out his hand over the sea " —
that hereby is signified the dominion of the power of Divine
Truth over hell, appears from the signification of stretching
out the hand, as denoting the dominion of power, see n. 7673,
8183; and from the representation of Moses, as denoting Di
vine Truth, see frequently above; and from the signification
of the sea, in this case the Eed Sea [mare suph], as denoting
hell, see n. 8099, 8137, 8138. It is said the dominion of the
power of Divine Truth, because all Divine Power is by the
truth which proceeds from the Lord ; this [truth] created all
things, according to what is said in John, "All things were
made by the Word, and without him was not any thingmade
that was made," i. 3 ; the Word is the Lord as to Divine Truth ;
by that truth all things in heaven and in hell are arranged into
order ; hence all order also in earth : all miracles were done by
it ; in short. Divine Truth has in it all power, insomuch that
it is power itself. Tliere are some in the other life, who are
principled in truth above :thers, and hence they are in such

8198—8206.] EXODUS. 73
power, that they can pervade hell without any danger : they
who are in the hells fly in every direction at their presence.
Tliere are also some, who by truth from the Divine [being or
principle] exercise power magically : concerning the latter
and the former, more will be said, by the divine mercy of the
Lord, at the close of the chapters, when we come to speak of
the hells. They who look into the causes of things from what
is external and terrestrial, cannot perceive otherwise, than that
trutli from the Divine [being or principle] is merely a principle
of thought, of no real essence, when yet it is the veriest es
sential, from which all the essences of things in both worlds,
viz. the spiritual and the natural, are derived.
8201. " And Jehovah caused the sea to depart by a strong
east wind" — that hereby is signified the medium [or means] of
the dissipation of the false, appears from the signification of
causing to depart, as denoting to dissipate ; and from the sig
nification of the sea, as denoting the false, for by the sea are
here signified its waters, and that these are falses, see n. 8137,
8138 ; and from the signification of an east -wind, as denoting a
medium [or means] of destruction, see n. 7679, in tlie present
case of the destruction of tliPi false, thus of its dissipation.
8202. " The whole night" — signifies in an obscure state, as
above, n. 8199.
8203. " And made the sea dry [land]" — that hereby is sig
nified the dissipation of the false, appears from the signification
of the sea, as denoting the fa!se, as just above, n. 8201; and
from the signification of making dry, as denoting its dissipa
tion ; that to pass in the dry [siccus] or the dry [aridus], when
it is said of the waters of that sea removed, denotes safely with
out influx of the false, see above, n. 8185.
8204. " And the waters were cut asunder" — that hereby is
signifled separation from truths, and removal, appears from the
signiflcation of the waters being cut asunder, as denoting tiie
dissipation and disappearing of the false, see above n. 8184,
thus separation from truths, and removal.
8206. " And the sons of Israel came into the midst of the
sea in the dry [aridus]" — tiiat hereby is signifled the ingress
and passage of those who were of the Spiritual Church safely
through hell and without influx of the false, appears from what
was explained above, n. 8185, where like words occur.
8206. " And the waters were a wall to them on their right
Jiand and on their left "—that hereby is signifled that they were
withheld on all sides from falses, appears from the signification
of the waters, viz. of that sea, as denoting falses derived from
evil, see n. 8137, 8138 ; and from the signification of being a
wall to them, as denoting to be withheld from them, of which
we shall speak presently ; and from the significatioriof on their
right and on their left, as denoting on all sides. The reason

74 EXODUS. [Chap, xiv,
why being a wall to them, when it is said of waters, by which
are signified falses, denotes to be withheld from falses is, because
this is the case with man ; when he is held by the Lord in good
and truth, then falses and evils are removed, and being remov
ed they stand round as a wall, for they cannot enter into the
sphere where good and truth are ; the reason is, because in good
and truth the Lord is present, and the presence of the Lord
puts away on all sides evil and the false, for good and truth
are altogether opposite to evil and the false, wherefore they
cannot he together but one must destroy the other ; but good
with trutii destroys, that is, removes evil with the false, because
the former is Divine, and hence has all power, whereas the lat
ter is infernal, and therefore has nothing of power ; the former
acts from things internal, but the latter from things external ;
when evils with the falses appertaining to man are removed,
they stand round, as was said, like a wall, and are in the per
petual endeavor to rush in, but they cannot rush in, because
prevented by the presence of the Lord, which is in good and
truth. These aix: the things which are signified by the waters
being a M-all to them on the left hand and on the right. That man
is withheld from the evil and the false by being held in good
and trutii from the Lord, see n. 1581, 2406, 4564. But no one
can be withheld from evil, and be held in' good, unless by the
exercise of charity in the world he had received that faculty;
this reception is an effect of the life of good or of a life accord
ing to the truths of faith, hence of the affection or love of good ;
he, who by life has acquired the love and affection of good,
may be in the sphere of good and truth, but not he who by life
had put on the nature of evil.
8207. Verses 23, 24, 25. And the Egyptians pursued, and
came after tlu/m, all the horses of Pharaoh, his chariots, and
his horsemen, to the midst of the sea. And it was in themorn-
ing watch, and Jehovah, looked to the camp of the Egyptians in
the pillar of fire and of the cloud, cmd disturbed the camp of
the Egyptians. And He removed the wheel of His chariots and
led it [the wheel] in huavi-ness ; and the Egyptians said I will
fly befo're Israel, becMvse Jehovah fights for 'them into the Egypt
ians. And the Egyptians pursued, signifies the endeavor of
the false derived from evil to bring m violence : and came
after them, signifies the endeavor of infiux: all the horses of
Pharaoh, his chariots, and his horsemen, into tiie midst of the
sea, signifies scientifics from a perverted intellectual principle,
the doctrinals of the false, and reasonings, that they filled hell:
and it was in tiie morning watch, signifies the state of thick
darkness and of the destruction of those who are in the false
derived from evil, and the state of the illustration and salvation
of those who are in truth and good: and Jehovah looked to
the camp of the Egyptians, signifies extension theuce of the

8207—8209] EXODUS. . 76
influx of the Divine [being or principle] towards those who en
deavored by falses to bring in violence : in the pillar of fire
and of the cloud, signifies tiiereby the presence of Divine Good
and Truth there : and disturbed the camp of the Egyptians,
signifies that hence the extensions of the false derived from evil
relapsed upon them : and removed the wheel of his chariots,
signifies the power of bringing in falses taken away : and led it
[the wheel] in heaviness, signifies resistance and impotence :
and the Egyptians said, signifies thought on the occasion : I
will fiy before Israel, signifies separation from those who are
in the good of truth and truth of good : because Jehovah fights
for them into the Egyptians, signifies that the Lord alone sus
tains the combat against falses and evils.
8208. " And the Egyptians pursued" — that hereby is signi
fied the attempt of the false derived from evil to bring in vio
lence, appears from the signification of pursuing, when by the
Egyptians, as denoting an endeavor to subjugate, see n. 8136,
8152, 8154, thus to bring in violence; and from the representa
tion of the Egyptians, as denoting those who are in falses
derived from evil, see n. 8132, 8135, 8136, 8148, thus also de
noting the falses derived from evil.
8209. " And came after them " — that hereby is signified the
endeavor of influx, appears from the signification of coming
after any one, when it is said of those who are in falses derived
from evil, as denoting an endeavor to bring in violence by in
flux of the false derived from evil, see n. 8187 ; the reason why
it denotes endeavor is, because the infernal genii and spirits
cannot bring in evil to the good, but still perpetually endeavor
it; there is a sphere exhaling from the hells, which may be
called a sphere of endeavors, which is [a sphere] of doing evil ;
this sphere it has also been given occasionally to perceive ; the
endeavor is perpetual, and as soon as any thing of opportunity
is given, an effect thence bursts forth ; but that sphere is checked
by the sphere of the endeavors of heaven which is from the
Lord, and which is a sphere of doing good, wherein is all pow
er, because it is from the Divine [being or principle]. Never
theless between those endeavors diametrically opposite to each
other an equilibrium is kept, to the intent that man may be in
freedom, and thereby in election, and that he may be reformed,
for all reformation is in freedom, and without freedom there is
no reformation. Spiritual endeavor is the same thing as will ;
during man's reformation, he is kept in the equilibrium, that
is, in freedom, between willing good and willing evil, and so
far as he accedes in such case to will what is good, so far
he accedes to heaven, and recedes from hell ;_ and so far
the new will principle, -\vhicli in such ease he receives from Ihe
Lord, prevails against the proper will principle, -which he re
ceived by inheritance from his parents and af-erwards by actual

76 EXODUS. [Chap. xiv.
life ; when therefore man is so far reformed, that he wills good,
and is affected with it, then good removes evil, because tiie
Lord is present in good, for good is from the Lord, thus it is
His, yea it is Himself. From these considerations it may be
manifest how the case is with the endeavor of influxes attend- -
ant on man.
8210. "All the horses of Pharaoh, his chariots, and his
horsemen, into the midst of the sea "—that hereby are signifled
scientifics from a perverted intellectual principle, the doctri
nals of the false, and reasonings, that they filled hell, a,ppears
from the signification of the horses of Pharaoh, as denoting sci
entifics from a perverted intellectual principle ; and from the
signification of the chariots of Pharaoh, as denoting the doctri
nals of the false ; and from the signification of the horsemen of
Pharaoh, as denoting reasonings tiience, concerning aU which
see above, n. 8146, 8148 ; and from the sigiiification of into the
midst of tne sea, as denoting to fill hell. The reason why these
three things, which were of Pharaoh's army, viz. horses, chari
ots, and horsemen, are here now again mentioned is, because now
the last state of devastation is at liand, of those of the church
whi'i were in faith separate from charity and in a life of evil,
which state is a state of casting into hell ; and casting into hell
is a crcjwding together [constipatio] occasioned by the falses
derived from evil ; for when the evil are devastated as to all
trutii and good, and left to the evil of their life and to the false
thence derived, then the hells are opened with which they had
communicated by the evils of their life, in consequence where
of all those evils rush-in into them, which they have appropri
ated to themselves, and the falses which flow forth from evils
constitute in such case a sphere around them, which sphere
appears as a dense cloud, or as water ; when this effect takes
place, they are then in hell, for they are then secluded from all
communication with heaven, and also are then separated from
the other hells; this is called casting into hell. This is the
reason why now, when they entered into the midst of the sea,
mention is made of horses, of chariots, and of horrenien, for, as
was said, the Eed Sea [mare suph] signifies hell, and horses,
chariots, and horsemen, signify all the falses and a.U things ol
the false derived from evil, which are now let-in into tliem,
that thus by every quality of the false derived from evil they
may be separated from the rest of the hells ; these are the sub
jects specificallj'' treated of in the verses now following, 24, 25,
26, 27, 28.
8211. "And it was in the morning watch" — that hereby is
signified a state of thick darkness and of the destruction of those
who are in the false derived from evil, and a state of illustra
tion and salvation of those who are in truth derived from good,
appears from the signification of the morning watch, as denot

8210, 8211.J EXODUS. 77
ing a state of illustration and salvation, and in the opposite
senses state of thick darkness and destruction ; the reason wiiy
morning -watch has this signification is, because states of faith
and love in the other life are as the times of the day in the
world, viz. as morning, mid-day, evening and night, wherefore
also these latter correspond to tiie former, n. 27S8, 5672, 5962,
6110 ; states also vary nearly in like manner ; the end and tiie
beginning of those variations is morning, and specifically twi
light, for then night is ended, and day begins. In that state
to which morning corresponds, the good begin to be illustrated
as to those things which are of faitii, and to grow warm as to
those things which are of charity, and the reverse is true of the
evil, for tiie evil then begin to be overshadowed by falses, and
to grow cold by evils, consequentiy morning is to the latter a
state of thick darkness and destruction, and to the former a
state of illustration and salvation. From these states in heaven
exist states of light and heat, also states of thick darkness and
cold in the earths, which states succeed each other every year
and every day ; for whatsoever exists in the natural world de
rives its birth and cause from those things which exist in the
spiritual world, since universal nature is nothing else but a
theatre representative of the Lord's kingdom, see n. 3483, 4939,
5173, 5962, hence come correspondencies ; the variations of
light and shade, also of heat and cold in the earths, are indeed
from the sun, viz. from the difference of its altitudes, every
year and every day, in the several regions of the earth ; but
these causes, which are proximate and in the natural world,
were created according to those things in the spiritual world,
as by their prior causes efficient of the posterior causes which
exist in the natural world ; for there is nothing at all given in
the natural [world or principle], which is in order, but -what
derives its cause and birth from the spiritual [world or princi
ple], that is, through the Spiritual from the Divine. Inasmuch
as morning signifies the beginning of illustration and salvation
in respect to the good, and the beginning of thick darkness and
destruction in respect to the evil, therefore it is here said that
Jehovah in the morning watch looked to the camp of the
Egyptians, and disturbed it, and at the same time removed the
wheel of the chariots, and shook them off into the midst of the
sea ; and on the other hand, that He saved the sons of Israel.
From these considerations it may now appear evident what is
signified in the spiritual sense by the following passages in the
Word, as in Isaiah, " In the day thou shalt make thy plant to
grow, and in the morning thy seed to fio-wrish" xvii. 11. Agai
" About the time of evening behold terror, before morning, it
is not," xvii. 14. Again, " Jeho-vah, be thou their arm every
mwning, also our salvation in the time of straitness." xxxiii. 2.
And in Ezekiel, " Thus saith the Lord Jehovah, an evil, behold

78 EXODUS. [Chap., xiv.
ore evil is come, the end is come, the end is come, the morning
is com.e upon thee. Inhabitant of the earth, the day of tumult
is near," vii. 5, 6, 7. And in Hosea, " Thus saith Bethel to
you, by reason of tiie wickedness of your wickedness, in the
morniny the king of Israel by being cut of shall be cut off," x.
15. And in David, "Make me to hear tiiy mevcj,^in the
morning ; liberate me from mine enemies, 0 Jehovah," Psaira
cxliii. 8, 9. Also why the Lord, ''when tlie day-daion ascend
ed, saved Lot, and made sulphur and fire to rain upon Sodom
and Gomorrah," Gen. xix. 15 and following verses. Inasmuch
as morning signifieth a state of illustration and salvation of the
good, and a sfiite of thick darkness and destruction of the evil,
tiierefore also morning signifies the time of the last judgment,
when they are to be saved who are in good, and they are to
perish who arc in evil ; consequently it signifies the end of a
former church, and the beginning of a new church, which
things are siy-nificd in the Word by the last judgment, see n.
900, 931, 1733, 1850, 2117 to 2133, 3353, 4067, 4535 ; this is
signified by morning in Daniel, " lie said to me, even to the
evening, morniiig, two thousand three hundred, and then shall
tiie lioty be justified," viii. 14. And in Zephaniah, '_' Jehovah
in the morniny, in the mormng will give judgment into light,
nor shall it be wanting ; I will cut off' the nations, 'and their
corners shall be devastated," iii. 5, 6. Also in Isaiah, " Crying
to me out of Seir, watchman what of the nig lit, watchman what
of the night, the watchman said, the morning cometh and, also
the night, if ye enquire, enquire, return ye, come," xxi. 11,12 ;
in these passages morning denotes the Lord's coming, and illus
tration and salvation on the occasion, thus it denotes a new
church ; night denotes the state of a man and of the church at
that time, that they are in mere falses derived from evil. It is
called the morning watch, because the night was divided into
watches, of Avhicli the last of the night and the first of the day
was the morning watch. The watcliers were upon the walls,
observing whether an enemy approached, and by a cry an
nouncing what they saw ; by them, in the internal representa
tive sense, is meant the Lord, and by watch His continual pres
ence and protection, n. 7989 ; as in David, " Thy watchman
[or keeper] shall not slumber, behold the watchman [or keeper]
of Israel shall neither slumber nor sleep ; Jehovah is thy watch
man [or keeper] ; Jehovah is thy shade upon thy right hand,
the sun shall not smite thee by day, nor the moon by night,
Jeliovah shall watch [or keep] thee from all evil. He shall
watch [or keep] thy soul," Psalm cxxi. 3, 4, 5, 6. And also by
watchmen [or guards] are meant prophets and priests, conse
quently the Word in Isaiah, " Upon thy walls, Jerusalem, 1
ha/ve appointed watchmen [or guards], they shall not be silent
the whole day and the whole night, commemorating Jehovah,"

8212—8214.] EXODUS. 79
Ixii. 6. And in Jeremiah, "The day is, the watchmen [or
guards] in mount Ephraim, shall cry, arise ye, and let us go up
to Zion to Jehovah our God," xxxi. 6.
8212. " And Jehovah looked to the camp of tiie Egyptians "
— that hereby is signified the extension thence of Divi'ne influx
towards those who by falses attempted to bring in violence,
appears from the signiflcation of looking, when it is jredicate^l
of Jehovah, as denoting the extension of the influx of Himself ,
for that the Lord's looking to any one denotes to flow in is ev
ident, for in such case He presents Himself pi-esent, and gives
perception of good and trutii to those who are in truth ground
ed in good from Himself, -«diich is done by influx. Hence it is
that, when the angels look into any one, they infuse into him
the affection which is of their life : and from the signiflcation
of the camp of the Egyptians, as denoting falses derived from
evil, see n. 8193, 8196 : and inasmuch as on this occasion they
who were in falses derived from evil pursued the sons of Is
rael, it signifies also an attempt to bring in violence by falses,
n. 8208.
8213. "In the pillar of fire and of the cloud "—tiiat here
by is signified the presence of Divine Good and Truth there,
appears from the signification of the pillar of fire and of the
cloud, as denoting the presence of the Lord, see n. 8110, con
sequently of Divine Good and Truth, for where the Lord is,
there is good and trutii ; what is specifically signified by the
pillar of fire and of the cloud, see n. 8106, 8107, 8108.
8214. " And disturbed the camp of the Egyptians" — that
hereby is signified that hence the extensions of the false deriv
ed from evil relapses upon them [the evil], appears from the
signification of disturbing the camp of the Egyptians, as denot
ing the relapse of falses derived from evil upon them, which
[falses] they attempted to bring in to those -who were in truth
and good ; the reason why these things are signified by those
is, because the presence of the Lord with the evil presents
that effect ; for the evil, who by injections of the false and of
evil are willing to bring in violence to the good, cast them
selves into the punishment of retaliation, which is such, that
the falses and evils which they intend to bring in relapse into
them; this punishment, which is called the punishment of
retaliation, comes from this law of order in heaven, " All
things whatsoever ye would that men should do to you, even
so do ye to them ; this is the law and the prophets," Matt. vii.
12 ; wherefore they who do good from good, or from the
heart, receive good from others ; and on the other hand like
wise, they who do evil from evil, or from the heart, receive
evil from others ; hence it is, that every good hath its recom
pense adjoined to it, and every evil its punishment, n. 696,967,
1857, 6559. From. tiiese considerations it is now evident, that

80 EXODUS. [Chap. xiv.
by Jehovah disturbing the camp of the Egyptians, is signified
that the extensions of the false derived from evil relapsed upon
tbem, hence came their disturbance. That this hath place with
the evil by the presence of the Lord, see n. 7989.
8215. " And removed the wheel of his chariots " — tiiat here
by is signified the power of bringing in falses taken away, ap
pears from the signification of removing, as denoting to take
away ; and from the signification of a wheel, as denoting the
power of advancing, of which we shall speak presently ; and
from the signification of the chariots of Pharaoh, as denoting
the doctrinals of tiie false, see n. 8146, 8148, thus falses.
What a wheel signifies in the genuine sense, may be manifest
from the signification of a chariot ; chariots were of two kinds,
there were chariots to convey merchandise, and chariots for
combat ; by the chariots for conveying of merchandise were
signified the doctrinals of truth, and in the opposite sense the
doctrinals of the false ; but by chariots for combat were signi
fied also doctrinals in each sense, but, combating, thus truths
themselves, and falses themselves, drawn out to combat ; hence
it may be manifest what is meant by the wheel of a chariot,
viz. the power of advancing, in the present case, of bringing
in falses, and of combating against truths ; inasmuch as this
power is of man's intellectual part, hence by wheel also is sig
nified the intellectual principle as to tiiose things which are of
doctrine. In the other life there appear very frequently chari
ots laden with merchandise of various kinds, and they are
of different forms and sizes ; by them, when they appear,
are signified truths in their complex, or doctrinals, which are
as it were for receptacles of truth, and by merchandise know
ledges of various use ; these things appear, when in heaven
the discourse amongst the angels is concerning doctrines, for
their discourse, inasmuch as it cannot be comprehended by
those who are beneath, is presented representatively, and to
some by chariots, as was said, in which all and singular things
of the discourse are presented in form and before the eyes,
whence in a moment may be comprehended and seen the con
tents of the discourse, some in the form of the chariot, some in
its contexture, some in its color, some in its wheels, some in
the horses which draw it, some in the merchandise which tiie
chariot conveys ; it is from these representatives that chariots
in the Word signify doctrinals : hence it may in some measure
be seen, that by the wheel of chariots is signified the power
appertaining to the intellectual principle ; for as a chariot has
its motion and progression by wheels, so the truths which are
of doctrinals have their progression by the intellectual princi
ple. This is also signified by wheels in Isaiah, " Whose weapons
are sharp, and all their bows bent, the hoofs of their horses are
counted as flint, their wheels a/re as a storm," v. 28, speaking

8215—8217.] EXODUS. 81
of the waster of truth, where weapons denote falses, and Tdows
the doctrine of the false, n. 2686, 2709 : the hools of the horses
denote sensual scientifics derived from a perveise intellectual
principle, n. 7729 ; wheels denote the powers of perverting
and destroying truths, as a storm. And in E jkiel, " I saw
animals, when behold one wheelin the earth by the animals near
his four faces. The aspect of the wheels and their work was as a
species of beryl, and they four had the same likeness. Moreover
in their aspect and their work there was as it were a wheel
in the midst of a wheel ; where they went, they went upon
their quadratures, they did not turn themselves when they
went : they had their rings, and they had height, and they
had fear : moreover, their rings were full of eyes round about
them four. Tlius when the animals -went, the wheels appertain
ing to them went ; the spirit of an animal was in the vflieelsf i.
15 to 21; also chap. x. 9 to 14; by the four animals, which
were cherubs, is signified the providence of the Lord, n. 308 ;
by the wheels Di-vine Intelligence, or foresight, hence it is said
that the wheels went together with the animals, and that their
rings were full of eyes, also that the spirit of an animal was in
them, that is, the truth of wisdom. And in Daniel, "I saw,
until the thrones were cast down, and the Ancient of Days sat.
His raiment was as white snow, the hair of His head as clean
wool ; His throne flames of fire. His wheels burning fi/re" vii.
9, in which passage the Ancient of Days denotes the Lord as to
Divine Good : the thrones cast down are falses ; his raiment is
Divine Truth in the external form ; the hair of the head is Di
vine Good in the external form ; his throne is heaven and the
church ; wheels are the things which are of wisdom and intel
ligence, thus Divine Truths ; burning fire denotes the things
which are of love and charity. Under the ten lavers about
the temple of Solomon there were also wheels of brass, the
work of the wheels was as the work of a chariot wheel, their
hands and their backs and \kevc felloes, and their spokes, were
all graven," 1 Kings vii. 30, 31,32, 33; by those lavers or bases.
were signified the receptacles of truth, by which man is puri
fied and regeneraled ; by the wheels were signified intellectual
powers, whereby is progression.
8216. " And led it in heaviness " — -that hereby is signified
resistance and impotence, appears from the signification of the
wheel, as denoting the power of bringing in falses, see just
above n. 8215, hence to lead it in heaviness denotes hindrance
by resistance, and hence impotence.
8217. "And the Egyptians said " — th.at hereby is signified
thought, viz. of those who were in falses derived from evil, ap
pears from the signification of saying, when evil is hard at hand,
as denoting thought, as n. 7094, 7107, 7244, 7937 ; and fi-om
VOL. vni. 6

82 EXODUS. [Chap. xiv.
the signification of the Egyptians, as denoting those who were
in falses derived from evil, see n. 8132, 8135, 8146, 8148.
8218. " I will fly before Israel "—that hereby is signified
separation from those who are in the good of truth and truth
of good, appears from the signification of flying, as denoting
separation, see n. 4113, 4114, 4120 ; and from the representa
tion of Israel, as denoting those who are of the Spiritual Church,
or what is the same tiling, who are in the good of tnith and
the truth of good, see n. 7956.
8219. "Because Jehovah fights for them into the Egyp
tians "—that hereliy is signified that the Lord alone sustains
combat against falses and evils, appears from what was ex
plained a-bove, n. 8175, where like words occur.
8220. Verses 26, 27, 28. And Jehovah said to Moses, slnfetch
out thy hand over tlie sea, and let the waters return upon the
Egyptians, up>on his chariots, and upon his horsemen. And
Moses stntched out his hand over the sea, and the sea rei/urned
to vergi' to the morning to the force of its flux, and the Egyp
tians fled to m-eet it, and Jehovah shook off the Egyptiams into
the midst of the sea. And the waters returned, and covered
the chariots and horsemen, to all the army of Pha/raoh, coming
after them into the sea, there was not one left in them even to
one. And Jehovah said to Moses, signifies influx : stretch out
thy hand over the sea, signifies the dominion of the power of
Divine Truth over hell : and let the waters return upon the
Egj'ptians, signifies that falses should flow back to them, and
should spread around those who are in falses derived from evil :
upon his chariots, and upon his horsemen, signifies the doc
trinals of the false, and reasonings from a perverse intellectual
principle : and Moses sti-etched out his hand over the sea, sig
nifies, as above, the dominion of Divine Power over hell : and
the sea returned to verge to the morning, to the force of its
flux, signifies the fiow-ing back of the falses derived from evil
to. them, from the presence of the Lord: and the Egyptians
fled to meet it, signifles that they themselves immersed them
selves in falses derived from evil : and Jehovah shook off the
Egyptians into the midst of the sea, signifies that thereby they
cast themselves into the hell, where are falses derived from
evil : and the waters returned, signifies the relapse of falses
into them : and covered the chariots and horses to all the army
of Pharaoh, signifies that their own falses hid them : coming
after them into the sea, signifies that they seized upon them :
there was not left in them even to one, signifies all and singular,
8221. " And Jehovah said to Moses '—that hereby is signi
¦fied influx, appears from the signification of Jehovah said, when
concerning the dominion of power to be exercised by Divine
Truth which is represented by Moses, as denoting influx, aa
also, n. 7291, 7381.

8218—8223.] EXODUS. 83
8222. " Stretch out thy hand over the sea " — tiiat hereby li
signified the dominion of the power of Divine TVutli over hell,
appears from what was explained above, n. 8200, where like
words occur.
8223. " And let the waters return upon the Egyptians " —
that hereby is signified that falses derived from evil would flow
back to them and spread around those who are in falses de
rived from evil, appears from the signification of waters, as de
noting falses, see n. 6346, 7306, 8137, 8138 ; hence by the wa
ters returning is signified the flo-wing back or relapse of the
false, in the present case also a spreading round about, because
by the waters of the Eed Sea [mare suph], which are falses de
rived from evil of those of the church who have been in faith
separate [from charity] and in the life of evil ; and from the
signification of the Egyptians, as denoting those who are in
falses derived from evil, see frequently above. How the case
herein is, that falses flowed back or relapsed to those, who in
tended to pour them forth upon them who are in truth and
good, who are represented by the sons of Israel, see above, n.
8214, viz. that the evil, which is intended to others, relapses
upon themselves, and that this arises from the law of Divine
Order, Do nothing to another but what thou art willing that
another should do to thee. Matt. vii. 12 ; from this law, which
in the spiritual -world is constant and pei-petual, the laws of
retaliation, which were enacted in the representative church,
derived their origin, viz. these in Moses, " K hurt befal, thou
shalt give soul for soul, eye for eye, tooth for tooth, hand for
hand, foot for foot, burning for burning, wound for wound,
plague for plague," Exod. xxi. 23, 24, 25. Again, '¦'¦ If a mam,
shall cause a blemish in his neighbor, as he hath done, so shall
it be done to him, breach for breach, eye for eye_, tooth for
tooth ; as he hath caused blemish in a man, so shall it be caused
in himself," Levit. xxiv. 19, 20. " Again, " If a witness shall
answer a lie against his brother, ye shall do to him as he thought
to do to his brother," Deut. xix. 18, 19. From these passages
it is very evident, that these laws derive their origin from that
universal law, which in the spiritual world is constant and per
petual, viz. That thou shalt not do to others but as thou art
willing that others should do to thee ; thus it is clear how it is
to be understood, that falses from evil, which are intended to
be brought in to others, flow back or relapse upon the persons
themselves. But -with respect to that law in the other life, the
case is this ; the like, or retaliation, when there is evil, is brought
in by the evil, and in no case by the good, or it comes from the
hells, and in no case from the heavens ; for the hells, or the
evil ones who are there,, are in the continual lust of doing evil
to others, inasmuch as it is the very delight of their life, where
fore as soon as it is permitted, they do evil, without any co&

84 EXODUS. [Chap. xiv.
cem to whom, whether he be evil or good, whetiier he be a
companion or an enemy ; and whereas it is from the law of
order that evil relapses upon those who intend evil, hence,
when it is permitted by the law, they make their assault ; this
is done by the evil who are in the liells, never by the good
who are in the heavens, for these latter are in the continual
desire of doing good to others, inasmuch as it is the delight of
their life, wherefore as soon as an opportunity is given, they do
good, as well to foes as to friends ; yea neither do tiiey resist
e-\il, for the laws of order defend and protect good and truth ;
hence it is that the Lord saith, " Ye have heard that it hath
been said, an eye for an eye, and a tooth for a tooth ; but I
¦say unto you, resist not evil. Ye have heard that it hath been
said, thoii shalt love thy neighbor and hate thy foe ; but I say
unto you, love your foes, bless them that curse you, do good
to them that hate you, that ye may be the sons of your Father
in the heavens," Matt. v. 38, 39, 43, 44, 45. It very frequent
ly happens in the other life, that the e-vil, when they are de
sirous to bring in evil to the good, are grievously punished, and
that the evil which they intend to others, relapses upon them
selves ; this appears at the time as if it were revenge from the
good ; but it is not revenge, neither is it from 1;he good, but
from the evil, to whom in such case opportunity is given from
the law of order ; yea, neither do the good will evil to them,
but still they cannot take away the evil of punishment, because
at such times they are kept in the intention of good, in like
manner as a judge when he sees a malefactor punished, or as
a father, when he sees his son chastised by a master ; the evil,
who punish, do it from the lust of doing evil, but the good
from the affection of doing good. From these considerations it
may be manifest what is meant by the Lord's -^ords concerning
the love of a foe in Matthew above ; and concerning the law
of retaliation, which was not repealed by the Lord, but ex
plained, viz. that they who are in heavenly love, ought not to
have delight in retaliation or revenge, but in doing good ; and
that the very law of order, which protects good, does it of it
self, by the evil.
8224. "Upon his chanots and upon his horsemen" — that
hereby are signified the doctrinals of the false, and reasonings
from a perverse intellectual principle, appears from the signi
fication of the chariots of Pharaoh, as denoting the doctrinals
of the false, see n. 8146, 8148, 8215 ; and from the signification
of horsemen, as denoting reasonings from a perverse intellec
tual principle, see n. 8146, 8148.
8225. " And Moses stretched out his hand over the sea " —
signifies dominion of Divine Power over hell, as above, n. 8200,
8222. 8226. " And the sea returned to verge to the morning to the

8224—8226.] EXODUS. 85
force of its flux " — that hereby is signified the flowing back of
the falses derived from evil to them from the presence of the
Lord, appears from the signification of returning, when it is
said of falses derived from evil, which are signified by the wa
ters of the Eed Sea [mare suph], as denoting a flowing back oi
relapse to them, see just above, n. 8223 ; and from the signifi
cation of the sea, in the present case the waters of the sea, as
denoting the falses derived from evil which are in the internal
principle, see n. 6346, 7306, 8137 ; and from the signification
of verging to the morning, as denoting the presence of the
Lord, of which we shall speak presently ; and from the signifi
cation of to the force of its flux, as denoting according to the
common state and order in hell, for in the hells there is an or
der alike as in the heavens, for in the hells there is consocia
tion by e-vils, as in the heavens by goods, but the consociation
in the hells is like that of robbers. That to verge to the morn
ing denotes the presence of the Lord, may be manifest from
what -was shown above concerning the morning, n. 8211, viz.
that the morning is a state of thick darkness and destruction
to the evil, and a state of illustration and salvation to the good,
and this from the presence of the Lord alone, n. 7989, 8137,
8138, 8188 ; and that it is from the presence of His Divine
Human [principle], n. 8159. The like to what is here said of
the Egyptians, is said of Babel in Jeremiah, " He is the former
of all things, especially of the staff of His inheritance, Jehovah
Zebaoth is His name ; thou art my battle-axe, the amis of war,
and I will disperse by thee the nations, and I will destroy by
thee the kingdoms, and I will disperse by thee tlie horse and
his chariot, and I will disperse by thee the cha/riot and him that
is carried in it : Twill recompense to Babylon and all the in
habitants of Chaldasa all their evil, which they have done in
Zion before your eyes," li. 19, 20, 21, 24 ; by Babel in this
passage are signified those who have been of the church and
have profaned good, and by Chaldsea those who have profaned
truth ; their intellectual principle, and the doctrinals and rea
sonings thence derived, are here signified also by horse, cha
riot, and him that is carried therein ; and vastation by their
dispersion ; the Lord as to the Divine Human [principle], by
whose presence their dispersion is effected, is meant by these
words. He is the fonner of all things, especially of the staff of
His inheritance, Jehovah Zebaoth is His name, thou art my
battle-axe, the arms of war, I will disperse by thee the nations,
and I will destroy by thee the kingdoms ; nations denote evils,
and kingdoms falses. Hence it is also evident, that the evils,
which they do to others, flow back or relapse upon themselves,
for it is said that evil shall be recompensed to them ; and also
in other passages throughout the Word, that in the day of visi
tation revenge will be taken and he will be avenged.

86 EXODUS. [Chap. xiv.
8227. " And the Egyptians fled to meet it " — that hereby is
signified that they themselves immersed themselves in the
falses derived from evil, appears from the signification of flying
to meet the sea, as denoting to immerse themselves in falses
derived from evil, which are signifled by the waters of that sea,
n. 8226. Tlie case herein is this, he who is not acquainted
with the interior thinijs of causes, cannot believe otherwise,
than that the evils, which befal the evil, as punishments, vas
tations, damnations, and finally castings do-wn into hell, are from
the Divine [being or principle], for so it altogether appears, in
asmuch as such things exist from the presence of the Divine
[being or principle], see n. 8137, 8138, 8188 ; nevertheless
nothing of the sort befals them from the Divine [being or prin
ciple], but from themselves ; the Divine [being or principle]
mid His presence regard solely the protection and the salvation
of the good as an end, and when the Divine [being or princi
ple] is present with these latter, and protects them against the
evil, then the evil are more and more inflamed against them,
and still more against the Divine [principle] Itself, ha-ving the
utmost hatred against it, since they who hate good, bear the
greatest hatred against the Divine [being or principle] ; hence
they are furious in their assault, and in proportion to the fury
of tlieir assault, they cast themselves by the law of order into
punishments, vastations, damnation, and at length into hell ;
from these considerations it may be manifest that the Divine
[being or principle], that is, the Lord, does nothing but good,
and no evil to any one, but that they who are in evil casttliem-
selves into such things. These are the things which are signi
fied by the Egyptians flying to meet the sea, that is, by their
immersing themselves in falses derived from evil. It may be
expedient to say something further on this subject ; it is be
lieved that even evils are from the Divine [being or principle]
by reason that the Divine [being or principle] permits, and
does not take away, and he who permits and does not take
away when he is able, appears as if he wills, and thereby that
he is in the cause ; but the Divine [being or principle] permits,
because He cannot hinder nor take away : for the Divine [being
or principle] wills nothing but good ; if therefore He hindered
and took away evils, viz. of punishments, of vastations, of per
secutions, of temptations, and the like. He would then will evil,
for then there could be no amendment, and in such case evil
w^ould increase, until it had the dominion over good. The case
herein is like that of a king, who absolves the guilty ; in so
doing he is the cause of the evil afterwards done by them in
the kingdom, and also the cause of licentiousness thence de
rived to others, besides that an evil person would be conflrmed
in evil ; wherefore a just and good king, although he is able to
take a-^vay punishments, still is not able, for thereby he does

8227—8232.] EXODUS. 87
not good but evil ; it is to be noted that all punishments, and
also temptations, in the other life have good for their end.
8228. "And JehovaJi shook off the Egyptians into the midst
of the sea " — that hereby is signifled that thus they themselves
cast themselves into the hell, where are falses derived from
evil, appeai-s from the signiflcation of shaking off into the sea,
as denoting to cast into falses derived from evil, for those falses
are signifled by the waters of that sea, see n. 6346,7306, 8137,
8138. That evils, which in the literal sense of the Word are
attributed to Jehovah, that is the Lord, are from those them
selves who are in evil, and nothing from the Lord, and that the
Word in its internal sense is so to be understood, see n. 2447,
6073, 6992, 6997, 7533, 7632, 7643, 7679, 7710, 7877, 7926,
8227. 8229. " And the waters returned " — that hereby is signifled
the relapse of falses into them, appears from what was explain
ed above, n. 8223, 8226.
8230. " And covered the chariots and horsemen, to all the
army of Pharaoh" — that hereby is signifled that their own falses
hid them, appears from the signification of covering, as denoting
to close up and thereby to hide ; and from the signification ol
the chariots and horsemen of Pharaoh, as denoting the doc-
ti-inals of the false, and reasonings, combating against truths
and goods, in general denoting the falses themselves derived
from evil: that chariots denote the doctrinals of the false, and
horsemen reasonings from a perverse intellectual principle, see
n. 8146, 8148 ; and that they are combating against truths and
goods, n. 8215.
8231. " Coming after them into the sea " — that hereby is
signified that they seized upon them, appears from the signi
flcation of coming after them, when it is said of the waters of
the sea, by which are signifled falses derived from evil, as de
noting to seize upon.
8232. " There was not left in them even to one " — that here
by are signifled all and singular, appears without explication.
The subject treated of in this verse is concerning the immer
sion and casting into hell of those, who have been in falses de
rived from evil ; but -^^hat immersion and casting into hell
mean, is known to few, it being supposed to m.ean the casting
down into a certain place containing the devil with his crew,
who there inflict torment ; but the case is not so, for casting
into hell is nothing else but a closing up by mere falses which
are from evil, in which e-vil they were principled -when in the
world. When they are there closed up by those falses, they
are tiien in hell, and the evils and falses, in which they then
are, torment them ; but the torment does not arise from hence,
that they grieve at the evil which they have done, but from
this consideration that they cannot do evil, this being the de-

88 EXODUS. [Chap. xiv.
light of their life ; for when in hell they do evil to others, they
are punished and tormented by tiiose to whom they do it; they
do evil especially to each other, from the lust of commanding.
and on that account of subjugating others, which is effected, if
thcv do not suffer themselves to be subjugated to another, by
a thousand methods of punishments and of tornients ; but the
dominion there, which they continually aim at, is in a perpet
ual state of vicissitude, and thus they who had punished and tor
mented others, are in' their turn punished and toimented by
others ; and this so long, until at length such ardor abates
from the fear of punishment. From these considerations it may
now be manifest -whence hell is, and what it is. The fire of hell
is notiiing else but the concupiscence which is of self-love, which
inflames and torments, n. 6314, 7324, 7575.
8233. Verses 29, 30, 31. And the sons of Israel went on
the dry [ground] in the midst of the sea, and the waters were a
wall to them on their right hand and on their left. And Je
hovah saved Israel in this day from the hand of the Egyptians;
and Israel saw the Egyptians dead upon the sea shore. And
Israil saw the great hand, which Jehovah did in the Egyp
tians ; and the people feared Jehovah, and believedin Jeliovah,
and in Mosfs His servant. And the sons of Israel went on
the dry [ground] into the midst of the sea, signifles that they
who Mere in the good of trutii and the truth of good passed
safely through that hell without infestation : and the waters
were a wall to them on their right hand and on their left, sig
nifies that they were withheld from falses on all sides: and Je
hovah sa\'ed Israel in this day from the hand of the Egyptians,
signifies that the Lord in this state defended those who were of
the Spiritual Church from all violence arising from falses de
rived from evil : and Israel saw the Egyptians dead on the sea
shore, signifies the aspect of the damned dispersed here and
there : and Israel saw the great hand which Jeliovah did in the
Egyptians, signifies the acknowledgment of the omnipotence
of the Lord : and the people feared Jehovah, signifies adora
tion : and believed, signifies faitii and confidence : in Jeliovah
and in Moses His servant, signifies the Lord as to Divine Good,
and as to Divine Truth proceeding from Himself and minis
tering. 8234. " And the sons of Israel went on dry [ground] into the
midst of the sea " — that hereby is signified that they who were
in the good of truth and truth of good passed safely through
that hell witltout infestation, appears from what was explained
above, n. 8185, where like words occur. It is said in the good
of truth and in the trutii of good, and thereby is meant the
Spiritual Church ; for they who are of this church are first in
the good of truth, and next in the truth of good ; for at first
they do good, because the tru';h dictates that it ought to be

8233-8237.] EXODUS. 89
done, consequently from obedience ; but afterwards they do
good from affection, in which case they see truth from good,
and also do it ; hence it is evident, that before the man of the
Spiritual Church receives a new will from the Lord, that is,
before he is regenerated, he does truth from obedience, but
after he is regenerated, he does truth from affection, and in this
case truth to him becomes good, because it is of the will ; for
to do from obedience is to do from the intellectual principle,
but to do from affection is to do from the will principle. Hence
also it is, that they who do truth from obedience, are men of
the external church, but they who do it from affection are men
of the internal church. From these considerations it is evident,
that they who are of the Spiritual Church are' meant, when
it is said they who are in the good of truth and the truth of
good. 8235. " And the waters were a wall to them on their right
hand and on their left" — that hereby is signified that they were
¦withheld from falses on all sides, appears from what was ex
plained above, n. 8206, where like words occur.
8236. " And Jehovah saved Israel in this day from the hand
of the Egyptians " — that hereby is signified that the Lord in
this state defended those who were of the Spiritual Church
from all violence arising from falses derived from evil, appears
from the signification of saving, as denoting to defend ; and
from the signification of in this day, as denoting in this state ;
that day denotes state, see n. 23, 487, 488,493, 893, 2788,3462,
3785, 4850 ; and from the representation of Israel, as denoting
those who are of the Spiritual Church, see frequently above ;
and from the representation of the Egyptians, as denoting those
who were in the falses derived from evil, see also frequently
above ; hence it is evident, that to save from their hand denotes
to protect from violence arising from those who are in falses
derived from e-vil.
8237. " And Israel saw the Egyptians dead on the sea shore"
— that hereby is signified the aspect of the damned dispersed
here and there, appears from the signification of seeing, as de
noting to behold or aspect ; and from the representation of the
Egyptians, as denoting those who were in falses derived from
evil ; and from the signiflcation of dead, as denoting damned,
see n. 5407, 6119, 7494 ; and from tiie signification of on the
sea shore, as denoting about the extremes of hell ; that shores
denote extremes, is evident, and that the sea denotes hell, has
oeen before shown. Hence it is, that by seeing them dead on
the sea shore, is signified the aspect of the damned dispersed
here and there, inasmuch as it is said the aspect of the
damned, it may be expedient to illustrate how the case herein
is. They who are in hell do not appear to those who are in
another hell, not even to tiiose who are in the next or nearest,

90 EXODUS. [Chap. xiv.
for they are altogether separated, but they appear to those who
are in heaven, as often as it is well pleasing to the Lord ; foi
the Lord rules the hells also by angels, to whom is given an
opportunity, from the place where they are, of seeing all things
which exist in hell ; this is done to the intent that order also
may be in hell, and to prevent one doing violence to another
beyond what is permitted : this office is given to the angels,
and by it dominion over the hells. To look into the hells, and
to see the things whicli are doing there, is also occasionally
given to good spirits, for it is of order, that inferior things may
be seen from superior, but not superior from inferior ; thus the
hells, and their inhabitants, may be seen by those who are in
heaven, but not vice versa. Hence it is, that from good may
be seen evils, but not from evil goods, for good is superior and
e-vil inferior.
8238. " And Israel saw the great hand, which Jehovah did
in the Egyptians " — that hereby is signified acknowledgment
of the omnipotence of the Lord, appears from the signification
of seeing, as denoting to understand, to acknowledge, and to
have faith, see n. 897, 2150, 2325, 2807, 3796, 3863, 3869, 4403
to 4421, 5400, 6805 ; and from the signifitiation of a hand great,
strong, robust, high, when it is said of Jehovah, that is the
Lord, as denoting omnipotence, see n. 878, 7188, 7189, 7518,
8050, 8069, 8163 ; and from the representation of the Egyp
tians, as denoting those who are in damnation, in this case who
are in hell.
8239. "And the people feared Jehovah". — that hereby is
signified adoration, appears from the signification of fearing
Jehovah, as denoting worship either from love, or from faith,
or from fear, see n. 2826, thus adoration.
8240. "And believed" — that hereby is signified faith and
confidence, appears from the signification of believing, as de
noting to have faith, and also confidence, for he who has faith
has also confidence ; confldence is of love by faith, consequent
ly confldence in Jehovah, that is, the Lord, is not given hut
with those who are in love, namely to the Lord and towards
the neighbor, because with others there is no faith.
8241. "In Jehovah and in Moses his servant " — that hereby
is signified the Lord as to Divine Good, and as to Divine Truth
proceeding from Him and ministering, appears from this con
sideration, that by Jehovah in the Word is meant the Lord, see
n. 1343, 1736, 2921, 3023, 3035, 5663, 6281, 6303,. 6945, 6956,
and indeed the Lord as to Divine Good, n. 2586, 2769, 2807,
2822, 4402, 6905 ; and from the representation of Moses, as de
noting the Divine Truth proceeding from Him, see n. 6752, 7014,
7010, 7089, 7382. It is said tiie Lord as to Divine Good and
as to Divine Truth, because Divine ( i-ood is in the Lord, and
Divine Truth is from the Lord ; Divine Good is to Divine Trii^h,

8238—8244.] EXODUS. 91
as the fire of the sun is to the light thence derived, the light is
not in the sun, but from the sun ; and from the signification of
servant, as denoting one who ministers ; that he is named a
servant who serves, thus who ministers, see n. 7143 ; and that
on this accomit the Lord as to the Divine Human [principle],
when He was in the world, is called in the Word a servant, n.
3441 ; for He then ministered, as He Himself also says, " Who
soever would be great amongst you, ought to be your minister,
and whosoever would be first, ought to be your servant ; as the
Son of Man came not to be ministered to, but to minister"
Matt. XX. 26, 27, 28 ; Mark x. 44, 45.

CONTINUATION OP THE SUBJECT CONCERNING THE SPIRITS AND
INHABITANTS OF THE EARTH JUPITER.
8242. IT was further shown me what sort of faces the in
habitants of the earth Jupiter had, not that the inhabitants
themselves were seen by me, but that the spirits were seen with
faces similar to what they had during their abode on their
earth. But previous to this manifestation, one of their angels
appeared behind a bright cloud, who gave permission ; and in
stantly two faces were presented to view; they were like the
faces of the men of our earth, fair but ?nore beautiful ; sin
cerity and modesty beamed forth from them.
8243. During the presence of the spirits of Jupiter with
me, the faces of the inhabitants of our earth appeared less than
usual, which was owing to this, that there was an influx from
those spirits of the idea which they had concerning their own
faces, as being larger ; for they believe during their abode
in their earth, that after their decease their faces will be
larger, and of a round shape ; and whereas this idea is im
pressed on them, it consequently remains with them, and when
they become spirits, they appear to themselves to have larger
faces. The reason why they believe that their faces will be
larger is, because they say that the face is not body, inasmuch
as by [or through] it they speak and present their thoughts,
and inasmuch as thus by [or through] it the mind as it were
is transparent ; hence they have an idea of the face as of the
mind in a form; and whereas they know that they shall be
come; wiser after their life in theivorld, they hence believe that
the form of the mind, or the face, will become larger.
8244. When they are in the world, they believe also that
after their decease they shall perceive afire, which ivill make
icar?n their faces; this belief takes its rise from hmce, that

92 EXODUS. . [Chap. xiv.
the wiser amongst them know, that fire in the spiritual world
is love, and that thctfire is the fire of life, and that from this
fire the angels have heat ; such of them also, as have lived in
celestial love, have their wishes herein gratified, and perceive
their faces warmed as by afire ; and on this occasion the in
teriors of their minds are kindled not with heat but love.
8245. It is on this account, that they also frequently wash
and make clean their faces, and likewise carefully secure them
from the sun's heat; they use a covering for the head made of
the bark of a tree of a bluish color, with which they encompass
the head, and thereby cover the face: but they are not much
concerned about the body.
8246. Concerning the faces of the men of our earth they
said they were not handsome ; and they wondered that the
faces of some were full of warts and pimples, and in other re
spects deformed, and said that no such appear amongst them.
Some of their faces retained a smiling cast, viz. such as were
of a cheerful and smiling habit, and such as were a little
prominent about the lips.
8247. Tlie reason why the faces, which were smiling and
cheerful, retained a smiling cast was, because in their earth
the faces of almost all the inhabitants are of this description,
and this by reason that they have no anxiety concerning things
future, neither care about worldly things ; for these are the
things which induce sadness and anxiety into minds, and
thence into faces ; and in case there be cheerfulness and a
smile in the faces of such as are not good, it is m the external
skin, but not in the fibres derived from what is internal ; it is
otherwise with the inhabitants of Jupiter. The reason why
the faces, which were prominent about the lips, had a smiling
cast was, because the chief part of their discourse is effected
by the face, and especially by theregion thereof about the lips;
and also because they never use simulation, that is, speak
otherwise than they think ; on this account they do not force
tlieir faces, but let them have free play. It is otherwise with
those -mho from childhood liave been practised in si/mulation;
the face is hence contracted from within, to prevent the inward
thoughts from being manifested ; neither has it free play from
without, but is kept in readiness either to pmt itself forth or to
contract itsdf aocording to the s'uggestion of cunning. The
truth of this may appear from an examination of the fibres
round about tlic lips, for the series of the fibres in those pa/rts
are manifold, com,plex and interwoven together, being created
not only for the purposes of chewing the food and of forming
expressions of speech, but also of expressing ideas of tht
mind.

8245— S250.] EXODUS. 93
8248. It was also shown me how the thoughts are presented
to view by the face ; the affections, which are of the love-prin
ciple, are manifested by the features and their changes, and
the thoughts in those affections by variations as to the forms
of the ititeriors ; it is impossible to describe them further
The inhabitants oj the earth Jupiter use also vocal speech, but
it is not so loud as with us ; one kind of speech is an aid to
the other, and life is insinuated into vocal speech by the speech
of the face.
8249. / have been informed, by the angels, that the first
speech of all in every earth was by the face, and this from two
origins in the face, from the lips and from the eyes : the reason
why such speech was first in use is, because the face was formed
altogether to effigy those things which a man thinks and which
he units ; hence also the face has been called an effigy and in
dex of the mind: a further reason is, because in the most an
dent or primitive times man was influenced by a principle of
sincerity, n. 8118, and cherished no thought, nor wished to
cherish any, but what he was willing should beam forth from
his face. Thus also the affections of the mind and the ideas
of the thought could be presented to the life, and in their ful
ness : hereby also they appeared to the eye, as in a form, and
several together ; which speech therefore as far excelled vocal
speech, as the sense of seeing excels that of hearing, that is,
as the sight of a fine country excels a verbal description of it ;
add to this, that such speech was in agreement with the speech
of the angels, with whom men in those times had communica
tion ; also when the face speaks, or the mind by the face, an
gelic speech is exhibited with man in its ultimate natural form,
and there is a presence of the internal sight or thought of one
in that of another, but not so in verbal discourse. That the
most ancient people in this earth spake in this manner, see n.
607, 6-08, 1118, 1120, 7361. Every one also may knovj, that
he most ancient people could not practise verbal discourse,
'nasmuch as the expressions of the tongue viere not immediate
ly infused, but must have been invented and applied to things,
ivhich could not be done but in a course of time.
8250. So long as man continued to be influenced by a prin
ciple of sincerity and rectitude, so long also such speech re
mained, but as soon as the mind began to think one thing and
speak another, which was the case when man began to love
himself and not his neighbor, then verbal discourse had in
crease, the face being either silent or at the same time deceit
ful ; hence the internal form of the face was changed, con
tracted itself, grew hard, and began to be nearly void of life ;
whereas the external form, inflamed by the fire of self-love,

94 EXODUS. [Chap. xv.
seemed as alive; for want of life in the internal forms which
lie underneath, and are as an interior plane, does not appear
before the eyes of men, but before the eyes of angels, for the
latter see interior things. Such are the faces of those who
think one thing and speak another, for simulation, hypocrisy,
cunning, and deceit, which at this day are called p7-udence,
have a tendency to produce such effects. But the case is other
wise in the other life, where it is not allowable for the speech
and thoughts to be at variance; their variance there is also
clearly perceived in every expression, and in every tone of
expression, and when it is perceived, the spirit, ivho is found
gmlty, is separated from his associates, and fined ; afterwards
he is reduced by various methods to speak as he thinks, and
to think as he wills, until his mind be one, and' not divided ;
if he be a good spirit he is reduced to a state of willing what
is good, and of thinking and speaking what is true from a
principle of good ; and if he be an evil spirit, he is reduced to
a state of willing what is evil, and of thinking and speaking
what is false from a principle of evil; until this is effected,
the good spirit is not elevated into heaven, nor is the evil one
cast into hell ; and this to the end, that in hell there may be
nothing but evil and the false grounded in evil, and that in
heaven there may be nothing but good and truth grounded in
good. 825 1 . A continuation of the subject concerning the spirits
and inhabitants of the earth Jupiter will be given at the close
of the following chapter.

EXODUS.
CHAPTEE THE FIFTEENTH.

THE DOCTRINE OP CHARITY.

8252. IN" the man of the church there ought to be the life of
piety, and there ought to be the life of charity ; the two lives
should be conjoined together. The life of piety -without the life
of charity is of no avaU, but the former united -with the latter
is all sufficient.
8253. The life of piety consists in thinking piously and speak
ing piously, in giving much time to prayer, in behaving with
due hmnility on the occasion, in frequenting public worship,

8251—8257.] EXODUS. 95
and in a devout attendance to discourses from the pulpit at the
time, and in frequently every year receiving the sacrament of
the Holy Supper, and in a right observance of other parts of
worship according to the ordinances of the church. But the
Iffe of charity consists in willing well and doing well to the
neighbor, in acting in every employment from a principle of
justice and equity, and from a principle of good and truth, in
like manner in every function ; in a word, the life of charity
consists in performing uses.
8264. The most essential worship of the Lord consists in
the life of charity, but not in the life of piety without it ; the
Iffe of piety without the life of charity is to be willing to con
sult oneself alone, not the neighbor ; but the life of piety with
the life of charity is to be willing to consult oneself for the sake
of the neighbor ; the former life is grounded in love towards
self, but the latter in love towards the neighbor.
8255. That to do good is to worship the Lord, is manifest
from the Lord's words in Matthew, " Every one who lieareth
My words, and doeth tliem, I will cmnpare to a prudent mam, ;
but every one that heareth My words and doeth them not, shall
he compared to a foolish man," vii. 24, 26.
8256. Man also is of a quality according to the quality of
the life of his charity, but not according to the quality of the
Iffe of his piety without the former : hence the life of charity
abides with man to eternity, but not the life of piety, only so
far as the latter is in agreement with the former. That the Iffe
of charity abides with man to eternity, is also manifest from
the Lord's words in Matthew, " The son of man is about to
come in the glory of His Father with his angels, and then shall
He render to every man according to his deeds," xvi. 27 ; and
In John, " They shall corne forth, they who ha/ve done good
things into the resurrection of life, but they who ha/ve done evil
things into the resurrectian of judgment," v. 29 ; also from
what is said in Matthew, chap. xxv. 31 to the end.
8267. By the Iffe, by which the Lord is principallywor-
shipped, is meant a life according to His precepts in the Word,
for by these man is made acquainted with what faith is and
what charity is ; this life is the Christian life, and is called spi
ritual life : but a life according to the laws of what is just and
honest, without the former Iffe, is civil and moral life ; this
latter life makes man to be a citizen of the world, but the
former to be a citizen of heaven.

96 EXODUS. [Chap. xv.

CHAPTEE XV.
1. THEN sang Moses and the sons of Israel this song tc Je
hovah, and they said, saying ; A song to Jehovah, because in
exalting He hath exalted, the horse and his rider He hath cast
into the sea.
2. My virtue, and song [is] Jah, and He was to _rae for safe
ty ; He is my God, and I will appoint an habitation to Him,
the God of my father, and I will exalt Him.
3. Jehovah is a man of war, Jehovah is His name.
4. The chariots of Pharaoh and his army He cast into the
sea ; and the choice of the leaders of thirds were overwhelmed
in the Eed Sea [mare suph].
5. The abysses covered them, they went down into the depths
as a stone.
6. Thy right hand Jehovah was magnified in strength ; with
thy right hand Jehovah thou breakest to pieces the enemy.
7. And in the multitude of thine excellence thou destroy est
them that rise up against thee, thou sendest forth thy wrath, it
devoureth them as stubble.
8. And by the wind of thy nostrils the waters were heaped
together, the streams stood as a heap, the abysses were con
gealed in the heart of the sea.
9. The enemy said, I will pursue, I will overtake, I will
divide the spoil, my soul shall be filled with them, I will evacu
ate my sword, my hand shall drive them out.
10. Thou hast blown with thy wind, the sea covered them,
they sought the deep as lead in great waters.
11. Wlio is as thou among the gods Jehovah, who is as
thou, magnificent in holiness, to be venerated by praises, doing
what is wonderful.
12. Thou hast stretched out thy right hand, the earth swal
lowed them up.
13. Thou hast led in thy mercy that people, thou hast re
deemed, thou hast conducted [them] in thy virtue to the hab
itation of thy holiness.
14. The people heard, they trembled, grief seized upon the
inhabitants of Philisthea.
15. Then the leaders of Edom were in consternation, the
mighty ones of Moab, terror took hold of them ; all the inhab
itants of Canaan melted.
16. Dread and consternation fell upon them, in the greatness
of thine arm they shall be cut off as a stone, until thy people
shall pass, Jehovah, until this people shall pass, thou hast pos
sessed. 17. Tliou shalt bring them in, thou shalt plant them in the
mountain of thine inheritance, in the place for thyself to in-

8258—8259.] EXODUS. 97
habit ; thou hast worked Jehovah, thine hands, 0 Loed, have
prepared a sanctuary.
18. Jehovah shall reign into the age and eternity.
19. Because the horse of Pharaoh came in his chariot and in
his horsemen into the sea, and Jehovah brought back upon
them the waters of the sea ; and the sons of Israel went in the
dry [ground] through the midst of the sea.
20. And Miriam the prophetess, the sister of Aaron, took a
timbrel in her hand, and!^ all the women went forth after her in
timbrels and in dances.
21. And Miriam answered them. Sing ye to Jehovah, be
cause exalting He hath exalted, the horse and his rider he hath
cast into the sea.
22. And Moses made Israel, to journey from the Eed Sea
[mare suph], and they went forth to the wilderness of Sliiir,
and went three days in the wilderness, and did not find waters.
23. And they came to Marah, and they could not drink the
waters by reason of bitterness, because they were bitter, there-
forte he called the name thereof Marah.
24. And the people murmured against Moses, saying, what
shall we drink.
25. And he cried to Jehovah, and Jehovah showed him [a
piece of] wood, and he cast it to the waters, and the waters
were made sweet : there He set for .him a statute and a judg
ment, and there He tempted him.
26. And said, if hearing thou wilt hear the voice of Jehovah
thy God, and wilt do what is right in His eyes, and wilt hearken
to His precepts, and wilt keep all His statutes, every disease
which I have put into the Egyptians, I will not put upon thee,
because I Jehovah am thy healer.
27. And they came to Elim, and there were there twelve
fountains of waters, and seventy palms ; and they encamped
near the waters.

THE CONTEN'TS.

8258. In the internal sense of this chapter the Lord is cele*
brated, in that after He glorified His Human [principle]. He
cast down into the hells the evil who infested the good in the
other life ; and elevated into heaven the good, who were in
fested. These are the things, which in the internal sense are
contained in the prophetic song.
8259. The subject afterwards treated of in the internal sense
is concerning anotiier temptation of those who were of the Spi-
voii. VIII. 7

98 EXODUS. [Chap. xv.
ritual Church, which is described by the murmuring of the
people at Marah, where the waters were bitter; and next of
the consolation, which is signified by the encampment at Elim,
where were twelve fountains and seventy palms.

THE ESTTEEKAL SENSE.

8260. VEESES 1, 2. Then sung Moses and the sons of Is
rael this song to Jehovah, and they said saying. Twill sing to
Jehovah because exalting He hath exalted ; the horse and his
rider He hath cast into the sea. My virtue and song [is] Jah,
and He was to me for safety ; He is my God, and I will ap-
poi,nt to Him an habitation, the God of my father, cmd Twill
exalt Him. Then sung Moses and the sons of Israel this song
to Jeliovah, signifies the glorification of the Lord by those who
were of the Spiritual Church on account of liberation: and
they said saying, signifies thus from influx : I will sing to Je
hovah, signifies that the Lord alone hath glory : because ex
alting He liatli exalted, signifies that He manifested His Divine
[being or principle] in the Human : the horse and his rider
He cast into the sea, signifies in this that from the presence
alone of Him falses derived from evil were damned and cast
into hell : my virtue, signifies that the all of power is from
Him : and song [is] Jah, signifies that the all of faith and thence
of glory is from the Divine Truth, which is from Him : and
He was to me for safety, signifies that hence is salvation : and
I will appoint to Him an habitation, signifies that in the good,
which is from Him, he shall be as in his own heaven : the God
of my father, signifies that there was no other Divine [being
or principle] in the ancient churches : and I will exalt him,
signifies that also now He hath divine worship.
8261. " Tlien sung Moses and the sons of Israel this song to
Jehovah" — ^tliat hereby is signified the glorification of the
Lord by those who were of the Spiritual Church on account of
liberation, appears from the signification of singing a song, as
denoting glorification, of which we shall speak presently ; the
reason why it denotes "-he glorification of the Lord is, because
by Jehovah in the Word is meant the Lord, see n. 1343, 1736,
2921,3003,3035, 5041, 6663, 6280, 6281, '6905, 6945, 6956;
and from the representation of Moses and the sons of Israel, as
denoting those who are of the Spiritual Church, for Moses to
gether with the people represents that Church, Moses the head
thereof, because also Divine Truth, and the people or sons of
Lsrael the Church itself; that the sons of Israel denote those
who are of the Spiritual Church, see n. 6426, 6637, 6862, 7035,

8260, 8261.] EXODUS. 99
7062, 7198, 7201,7215, 7223 ; that the glorification of tiie Lord
is on account of liberation, is evident from what was shown in
the foregoing chapter, viz. that they who were of tiie Spiritual
Church were saved solely by the coming of the Lord into the
world, and that until that time they were detained in the lower
earth, and there infested by spirits who were in falses derived
from evil, and were liberated by tiie Lord after that He made the
Human [principle] in Himself Divine ; that they who were of
the Spiritual Cliurch were saved solely by the coming of the
Lord into the world, see n. 2661, 2716, 2833, 2834, 6372; and
that until that time they were detained in the lower earth, and
were liberated by the Lord when He made the Human [princi
ple] in Himself Divine, see n. 6854, 6914, 7035, 7091, 7828,
7932, 8018, 8054. The reason why to sing a song denotes to
glorify, and thus a song denotes glorification, is, because songs
in the ancient church, and afterwards in the Jewish, were pro
phetic, and treated of the Lord, especially of His coming into
the world, and destroying the diabolical crew at that time more
raging than ever, and liberating the faithful from their assaults ;
and inasmuch as the prophetics of songs contained such things
in the internal sense, hence by them is signified the glorifica
tion of the Lord, that is, the celebration of Him from gladness
of heart ; for gladness of heart is especially expressed by a
song, inasmuch as gladness in a song breaks forth as it were of
itself into sound : hence it is that Jehovah, that is, the Lord, in
songs is called Hero, a Man of War, the God of Armies, the
Conqueror, Strength, Defence, a Shield, Salvation ; and the
diabolical crew, which was destroyed, is called the enemy,
which was smitten, swallowed up, overwhelmed, cast into hell.
They who knew nothing of the internal sense, believed also
formerly that such worldly things were m^eant, as worldly ene
mies, combats, victories, overthrows, overwhelmings, of which
things the songs treated in the external sense ; but they who
knew that all prophetics involved things celestial and di-vine,
and that these latter were represented in the former, knew that
the subject treated of in those prophetics was concerning the
damnation of the unbelieving, and concerning the salvation of
the believing by the Lord when He should come into the
world ; and fliey who knew this to be the case, and thought it,
and were thence affected, had internal gladness, but the former
only external ; the angels also, who were attendant on man,
were at the same time on such occasions in glorification of the
Lord : hence they Avho sung, and they who heard songs, had
heavenly gladness from the holy and blessed principles which
flowed in out of heaven, in -w^hich gladness they seemed to
themselves to be as it were taken up into heaven. Such an
efi'ect had the songs of the church amongst the ancients, si7ch
an effect also they might have at this day, for the spiritual an-

100 EXODUS. [Chap. xr.
gels are especially affected by songs which relate to the Lord,
His kingdom, and tiie church. That the songs of the church
had such effect, was not only in consequence of gladness of
heart being rendered active by them, and its breaking forth
from tiie interior even to the extreme fibres of the_ body, and
moving these fibres with a glad and at the same time a lioly
tremor, but also because the glorification of the Lord in the
heavens is effected by clioire, and thus by the chanting of sev
eral together ; hence also angelic speech is harmonious, falling
into numbers ; concerning choirs, see n. 2595, 2596, 3350, 6182,
8115 ; concerning angelic speech, that it falls into numbers,
see n. 1648, 1649, 7191 ; hence it is that the glorifications of
the Lord amongst the ancients, who were of the church, were
performed by songs, psalms, musical instruments of various
kinds ; for the ancients who were of the church, derived a joy,
which exceeded all joys, from the recollection of the Lord's
coming, and of the salvation of the human race by Him. Tliat
prophetic songs in the internal sense contained the glorification
of the Lord, is manifest from the songs in the Word, as in
Isaiah, " I Jehovah have called thee in justice, and will take
hold of thy hand, I will guard thee, and will give thee for a
covenant to the people, for a light of the Gentiles, to open the
blindeyes, to bring forth from the prison him that is bound,
him that sitteth in darkness out of the house of inclosure. Sing
ye to Jeho'vah a new song. His praise to the extremity of the
earth, let the wildeniess and the cities thereof lift up their
voice ; let the inhabitants of the rock sing, let them give glory
til Jehovah ; Jehovah shall go forth as a hero, as a man of
ivars, He shall stir up zeal. He shall prevail over His enemies,"
xiii. 6, 7, 8 and following verses ; that the subject here treated
of is concerning the Lord, that He was about to come to libe-
i-ate those who were in spiritual captivity, is evident ; where
fore it is said, sing ye to Jehovah a new song, and let the in
habitants of the rock sing. Again in the same prophet, " I
have given thee for a covenant of the people, to restore the earth,
to divide the wasted inheritances, to say to the bound, go ye
fo-rth, to those who are in darkness, be ye revealed. They shall
feed on the ways, and in all high places shall be their pasture.
Sing ye heavens, and exult 0 ea/rtli, and break forth into singing.
0 mountains, because Jehovah hath comforted His people, and
will have mercy on His afflicted," xlix. 8, 9, 10, 13 and follow
ing verses ; the subject treated of in this passage also is con
cerning the coming of the Lord, and concerning tiie liberation
of the bound. And in David, " Sing ye to Jehovah a new
song, bless His name, declare His glory in the nations. AU
the gods of the people are vanities ; but Jehovah hath made
the heavens, glo'ry and honor are before Him, strength and
gracefulness are in His sanctuary ; give to Jehovah gkrry and

8261.] EXODUS. 101
strength, give to Jehovah the glory of His name ; say amongst
the nations, Jehovah reigneth, also the round w^orld is estab
lished, and shall not be moved ; Jehovah cometh, cometh to
judge tlie earth," Psalm xcvi. 1 to the end. Again, " Jehovah
made me to ascend out ofth.ep>it of vastation, out of the mire
of clay ; and hath set my foot on a rock ; and hath given into
my mouth a new song, praise to our God ; many shall see and
have confidence," Psalm xl. 2, 3 ; from these words it is also
manifest, that a song is the glorification of the Lord on account
of liberation ; for songs involved gladness of heart, and exalta
tion of the Lord ; gladness of heart on account of the Lord's
coming and salvation on the occasion, and exaltation on ac
count of victory over spiritual enemies ; gladness of heart at
tended with exaltation of the Lord is what is meant by glorifi
cation. That gladness of heart was signified by songs, is evi
dent from David, " Confess ye to Jehovah in the harp, in a
psaltery of ten strings, play to Him, sing to Him a new song,
play excellently with a loud voice, because He hath gathered
as an heap the waters of the sea. He gives the abysses in
treasures," Psalm xxxiii. 1 to 7. And in Isaiah, " The joy of
timbrels shall cease, the tumult of the cheerful shall cease, the
joy of the harp shall cease, they shall not drink wine with a
song," xxiv. 8, 9. And in Amos, " I will turn your feasts into
mourning, and all your songs into lamentation," viii. 10. That
the 'exaltation of Jeliovah, that is, of the Lord, w^as wrought
bj' songs, is plain from David, " David the servant of Jehovah,
who spake to Jeliovah the words of this song ; Jehovah is my
strength, Jehovah is my rock, and my fortress, and my deliv
erer, my God, my rock in which I confide, my shield, and the
horn of my safety, my refuge, I will call upon the praised Je
hovah, then shall I be preserved from mine enemies," Psalm
xviii. 1, 2, 3, 4 and following verses. Again, " Jehovah is my
strength, and my shield, therefore with a song will I confess
Him ; Jehovah is strengtii to them, and the strength of salva
tions of His anointed," Psalm xxviii. 7, 8. Again, "Thy
salvation, O God, shall lead me on high. Twill praise the name
of God. with a song, and make it great with confessioQi," Psalm
Ixix. 29, 30. That songs treated of the Lord is also manifest in
the Eevelations, " The twenty-four elders sung a new song,
saying, Thou art worthy to take the book, and open the seals
thereof, because thou wast slain, and hast redeemed us to God
by thy blood," v. 9, 10. And again, " I saw seven angels, who
sung the song of Moses the servant of God, and the song of the
Lamb, saying. Great arid wonderful are thy works, 0 Lord,
God omnipotent ; just and true are thy ways, O King of Saints ;
who shall not fear thee 0 Lord, and shall not glorify thy name,"
Eev. XV. 2, 3 ; the song of Moses and of the Lamb is the song
which is in this chapter ; it is called the song of the Lamb be-

102 EXODUS. [Chap. xv.
cause the subject therein treated of is concerning the glorifica
tion of the Lord.
8262. " And they said, saying"— that hereby is _ signified
thus from influx, appears from the signiflcation of saying, when
the subject treated of is concerning tiie gloriflcation of the Lord
by a song, as denoting influx, see also n. 5743, 6162, 6291,
7291, 7381, 8221.
8263. " I will sing to Jehovah " — that hereby is signified
that the Lord alone hath glory, appears from the signification
of singing to Jehovah, as denoting to glorify the Lord, see
just above, 8261, thus that He hath glory : the reason -why it
denotes Him alone is, because the Lord is Jehovah in the
Word, n. 8261, thus the only God. It is said in the Word
throughout, that to God alone shall be glory and honor : he
who is not acquainted with the interior things of the Word,
may believe that the Lord wills and loves glory as a man in
the world, by reason also that he holds nothing in the universe
in competition with it : but the Lord does not will glory for
the sake of Himself, but for the sake of the man who glorifies
Him ; the man who glorifies Him, does it from a holy venera
tion for Him as being the Supreme, and from humiliation of
himself as being respectively nothing, and whereas in the
glorification of the Lord by man there is thus holy veneration
and humiliation, man in this case is in a state of receiving the
infiux of good from the Lord, thus also love to Him, and hence
it is that the Lord wills glorification from man, see n. 4347,
4693, 5957 ; that the influx of good from the Lord is into an
humble [or lowly] heart, see n. 3994, 7478.
8264. " Because exalting He hath exalted " — that hereby
is signified that He manffested His Divine [principle] in the
Human, appears from the signification of exalting Himself,
when said of the Lord, as denoting to manifest, the Divuie
[principle] in the Human; the reason why this is signified by
exalting He exalted Himself is, because the Divine [principle]
is the highest or supreme, and the Lord, when He was in the
world, made the Human [principle] in Himself Divine, and
thus exalting exalted ; that by high in the Word is signifled
the Divine [being or principle] see n. 8163. It is here said ex
alting He exalted, and thereby is signified the manifestation of
the Divine [principle] in the Human, because the subject
treated of in this song is concerning the Lord, in that, after He
made His Human [principle] Divine, He cast the evil into
hells, and elevated the good into heaven, see n. 8258, and this
by His presence alone, n. 7989, for to cast the evil into hells,
and to elevate the good into heaven, by presence only, is Di
vine. 8265. " Tlie horse and the rider He hath cast into the sea "
— ^that hereby is signified that from His presence alone falsei

8262—8265.] EXODUS. 103
derived from evil were damned and cast into hell, appears
from the signification of a horse, as denoting falses derived
from a perverted intellectual principle ; that a horse denotes
the intellectual principle, see n. 2761, 2762, 3217, 5321, and
in the opposite sense a perverted intellectual principle, and
whereas this is no intellectual principle, in this sense by a horse
is signified the false, and the horse of Pharaoh scientific false,
n. 6125, 8146, 8148 ; and from the signification of a rider [or
horseman], as denoting reasonings thence, see n. 8146, 8148 ;
and from the signification of casting into the sea, as denoting
to damn and cast into hell ; that the sea, in this case the Eed
Sea [mare suph], denotes hell, where are falses derived from
evil of those of the church who have been in faith separate
tfrom charity] and in the life of evil, see n. 8099, 8137, 8148 ;
lence it is that they are called falses derived from evil ; that
those falses are damned and cast into hell by the mere presence
of the Lord, was sho-wn in the foregoingchapter ; for the evil
cannot in anywise bear and endure the Divine presence, inas
much as by the Divine presence they are tortured, tormented,
and as if they were deprived of life, they behave themselves like
those who are in the agony of death ; the reason is, because in the
Divine [being or principle] there is omnipotence, which de
stroys and extinguishes -what is opposite, thus what is false and
evil ; hence the life of those who are principled in what is false
and evil, is distressed by the Divine Presence, and in such case
feels hell in itself according to the degree of presence ; but lest
they who are in falses and evils should be altogether destroyed
and tormented, they are vailed with their own falses and evils,
as with mist, which are of such a nature that they break the
infiux of the Divine [being or principle], or repel, or suffocate,
as earthly mists or clouds are wont to do the rays of the sun.
These things are meant by the words in the Apocalypse, "They
shall say to the mountains and rocks, fall upon us, and hide us
from the face of Him that sitteth on the throne, and from the
anger of the Lamb, because the great day of His anger is come,
who then can stand," vi. 16, 17, where by mountains, and
rocks, to which they shall say, fall upon us and hide us, are sig
nified evils and falses ; by the anger of the Lamb is signified
torment, for it appears as if the Divine [being or principle] tor
mented from anger, when yet falses and evils themselves are
the cause ; in liTie manner in Isaiah, chap. ii. 10 ; and in
Hosea, chap. x. 8 ; and in Luke, chap, xxiii. 30 ; that damna
tion is from the mere presence of the Lord, is also signified by
what follows in this song, " Thou sendest forth thy wrath, it
devoured them as stubble ; and with the wind of thy nostrils
the waters were heaped together, the streams stood as a heap :
Thou didst blow with Thy wind, the sea covered them, they
sought the deep: Thou stretchedst out Thy right hand, the

104 EXODUS. [Chap. xv.
eartii swallowed them up," verses 7, 8, 12 ; in like manner in
several other passages in the Word.
8266. " My virtue " — that hereby is signified that the all of
Sower is from Him, appears from the signification of virtue, as
enoting strength and power ; and because it is said My virtue,
and is concerning Jehovah or the Lord, it denotes that the all
of power is from Him.
8267. " And song [is] Jah " — that hereby is signified that
the all of faitl: and hence of glory is from the Divine Truth
which is from Him, appears from the signification of a song,
when concerning Jehovah, as denoting the glorification of the
Lord, see above, n. 8261 ; but when concerning man, as in the
present case, denoting the glory which is derived from faitii,
thus faitii from which [comes] glory, for the all of glory, which
appei-tains to man, is derived from faitii in the Lord, because
faith, which is faith, is from the Lord, and thus the Lord is in
faith, consequently glory itself. .The reason wny the glory of
man is derived from faith is also, because the Divine Trutii,
from \\liicli and by which faith [exists], appears before the
eyes of the angels as light, also as brightness and a beam of
light ; this lieara of ligh.t, together with the magnificent things
of heaven which are from light, is called glory, which thus is
nothing else but Divine Truth, thus faitii. The reason why
Jah denotes the Divine Trutii proceeding from the Divine
Human [jjrinciple] of the Lord, is, because Jah is from Jeho
vah, and is called Jah, because it is not the esse, but the ex-
istere from the esse, for Divine Truth is the existere, but the
Divine Good is the esse, see n. 6880 ; hence also it is said
[my] song [is] Jah, because by song is signified faith which is
of Divine Truth: by Jah is also signified Divine Truth in Da
vid, ''Sing unto God, praise His name, extol Him that rideth
upon the clouds, by His name Jah, and exult before Him,"
Psalm Ixviii. 4, where to praise and extol God by His name
Jah denotes by Divine Truth. Again, " In straitness I called
u-poii Jah, Jah answered me in the breadth ; Jehovah helped me,
my strengtii and song is Jah : I shall not die but live, and an
nounce the works of Jah ; I will enter through the gates of
justice, andw'll confess Jah," Psalm cxviii. 5, 13, 14, 17, 20;
in this Psaln Jah denotes the Lord as to Divine Trutii ; in like
manner Jah in Hallelu-Jah, Psalm cv. 45 ; Psalm cvi. 1, 48;
Psalm cxi. 1 ; Psalm cxii. 1 ; Psalm cxiii. 1, 9 ; Psalm cxv. 17,
18 ; Psalm cxvi. 19.
8268. " And He was to me for safety " — that hereby is sig
nified that hence is salvation, appears without explication.
8269. " And I will appoint an habitation to Him " — thathere ¦
byis signified that in the good, which ie fromHini,he shall be as
in his own heaven, appears from the signification of habitation,
when it is said of Jehovah or the Lord, as denoting good ; the

8266 -8272.] EXODUS. 105
reason why the habitation of the Lord denotes good is, because
all good is from the Lord, thus good is of the Lord, insomuch
that it may be said, that the Lord is good, in which when the
Lord dwells. He dwells in His own Divine [principle], nor can
He dwell elsewhere, according to the Lord s words in John,
" Jesus said, if any man love Me he wUl keep My word, and
My Father will love him, and we will come to him and make
our abode with him," xiv. 23 ; good from the Divine [being
or_ principle] is here described by loving the Lord and keeping
His Word, for good is of the love ; with such a one it is said
thatthey would make abode, that is, in the good appertaining
to him. It is said, as in His own heaven, because heaven is
called the habitation of God from this circumstance, because
good, which is from the Lord, is there, and constitutes heaven.
The Lord also is in every man as in His own heaven, when He
is in good there, for good is the heaven of man, and man by
good IS associated with angels in heaven : Hence now it is ev
ident, that by appointing an habitation to Him is signified,
that in the good which is from Him, He will be as in Eus own
heaven. 8270. " The, God of My father "—that hereby is signified
that there was no other Divine [being or principle] in the an
cient churches, appears from the signification of father, as de
noting the ancient church, see n, 6050, 6075, 7648, 8065, hence
the God of a father denotes the Divine [being or principle] in
the ancient churches ; that the Divine [being or principle] in
those churches was the Lord, see n. 6846, 6876, 6884, and that
no other but the Lord was meant by Jehovah in those churches,
n. 1343, 5663.
8271. "And I will exalt Him" — that hereby is signified that
also now He hath divine Worship, appears from the significa
tion of exalting, when it is said of man that he will exalt Jeho
vah, as denoting worship, for Divine Worship consists in the
exaltation of the Lord in respect to man's self, which has place
according to the degree of self-humiliation before the Lord :
humiliation is an essential of Divine Worship : when man is
in this essential, he is then in a state of receiving from the Lord
the trutii wliich is of faith and the good which is of charity,
consequently in a state of worshijiping Him. But if man ex
alts himself before the Lord, he then closes the interiors of
his mind to the reception of good and truth from the Lord.
Wliat is meant by exalting himself, when it is said of the Lord
that He exalts Himself, see above n. 8264.
8272. Verses 3, 4, 5. Jeliovah is a man of war, Jehovah
is His name. The chariots of Pharaoh and his army He cast
into the sea; and the choice of the leaders of thirds were over-
lohflmed in the Red Sea {mare suph]. The abysses covered them,
the/a went down into the depths as a sto'iie. Jehovah is a man

106 EXODUS. [Chap. xv.
of war, signifies that the Lord protects against evils and falses
which are from the hells : Jehovah is His name, signifies that
in Him alone all things originate : the chariots of Pharaoh and
his army He cast into the sea, signifies falses derived from evil
specifical and general of those -who were of the church, and in
the life of evil there, that at His presence they cast themselves
into the hells : and the choice of leaders of thirds, signifies all
things with singulars : were overwhelmed in the Eed Sea
[mare suph], signifies that they closed themselves up in falses
derived from evil : the abysses covered them, signifies that
falsities derived from lusts hid them : they went down into the
depths as a stone, signifies that they lapsed to lower things as
from a principle of gravity.
8273. " Jehovah is a man of war" — ^that hereby is signified
that the Lord protects against all e-vils and falses which are
from the hells, appears from the signification of a man of war,
as denoting one who fights and conquers against falses and
evils, that is, against the hells, in the present case, who pro
tects man against them ; for, as was before shown, the Lord
alone fights for man, and protects him, when he is assaulted by
the hells, and this continually, especially in temptations, which
are spiritual combats. The Lord is called a man of war from
this circumstance, first, that when He was in the world, He
alone, that is, of Himself, fought against the hells, which were
then for the most part open, and attacked and endeavored to
subjugate all, as many as came into the other life : the reason
why the diabolical crew, that is, the hells, at that time so raged
was, because the Divine [being or principle] passing through
heaven, which before the coming of the Lord was the Divine
Human, had not strengtii to prevail against evils and falses
which were so immensely increased, therefore it pleased the
Divine [being or principle] Himself to assume the Human, and
to make this Divine, and on this occasion at the same time, by
combats admitted into Himself, to cast that diabolical crew
into the hells, and there shut them in, and subject them to the
heavens ; and at the same time also to reduce the heavens
themselves into order : from these combats the Lord is first
called a n/ian of war ; and afterwards, because when He had
thus conquered the hells, and was made Justice, from Divine
Power He protects men, and this continually, and especially
in combats of temptations. That the Lord alone and from
Himself fought against the hells, and overcame them, is thus
taught in Isaiah, " Judgment was rejected backwards, cmd jus
tice stood afar off, for truth hath stumbled in the street, and
rectitude cannot approach ; whilst truth was taken away, and
h,e that depm-ted from evil was insane: Jehovah saw, audit
was evil in His eyes, that there loas no judgment, and He saw
that there was no man [vir], and He was amazed that there was

8273.] EXODUS. 107
no intercessor ; therefore Hi,s own arm brought salvation to
Him, and His justice stirred Him up ; whence He put on jus
tice as a coat of mail, and a helmet of salvation upon His head,"
lix. 14, 15, 16, 17 ; in this passage is described tiie state of that
time in each world, and that the Lord alone of Himself restored
what was decayed. In like manner in another passage of the
same prophet, " Who is this that cometh from Edom, with dyed
garments from Bozrah ; this that is honorable in His raiment,
walking m the multitude of His strength. I who speak injus
tice, great for salvation ; I have trodden the wine-press alone,
and of the people there was not a man with me, therefore their
victory was sprinkled upon my garments ; for the day of ven
geance was in my heart, and the yea/r of my redeemed was
come : I looked around, but there was none to help, and I was
a/mazed, but there was none to support, therefore my own arm
brought salvation to me" Ixiii. 1, 2, 3, 4, 5. From these words
it may be manifest, that the Lord in tlie world fought alone
against the hells, and overcame them. With respect to com
bats and victories over the hells the case is this ; he who once
overcomes them, overcomes them perpetually, for by victory
he procures to himself power over them, inasmuch as he so far
confirms to himself and so far appropriates to himself the good
which is of love and the trutii which is of faith, against which
afterwards the hells dare not make any attempts ; the Lord,
when he was in the world, admitted the combats of tempta
tions in Himself from all the hells, and by those combats made
the Human [principle] in Himself Divine, and at the same
time reduced the hells under obedience for ever, see n. 1663,
1668, 1690, 1692, 1737, 1813, 1820, 2776, 2786, 2795, 2803,
2814, 2816, 4287 ; hence it is that the Lord alone hath power
ovei the hells to eternity ; and from Divine Power fights for
for man. Hence now it is that the Lord is called a man of
war, and also a hero, as likewise in Isaiah, " Jehovah shall go
forth as a hero, as a man of wars. He shall stir up zeal. He shall
prevail over his enemies, xiii. 13. And in David, " Who is
this king of glory, Jehovah mighty cmd a hero, Jehovah a hero
of war ; who is this king of glory, Jehovah Zebaoth [of armies],"
Psalm xxiv. 8, 10. In the Word, where mention is made of
war, in the internal sense is meant spiritual war, which is
against falses and evils, or what is the same thing, which is
against the devil, that is, the hells, n. 1664, 2686 ; the subject
concerning the wars, or combats of the Lord against -the hells,
is treated of in the internal sense both in the historicals of the
Word and in the propheticals ; in like manner concerning the
wars and combats of the Lord for man. Amongst the ancients,
with whom the church of the Lord was, there was also a Word
both historical and prophetical, which at this day is not extant ;
the historical Word was called the book of the wars of Jehovah^

108 EXODUS. [Chap. xv.
and the prophetical Word, enunciations ; this word is men
tioned in Moses, Numb. xxi. 14 and 27 ; tiiat by tiiat expres
sion at vei-se 27, are signified propheticals, is evident from the
signification of that expression. Numb, xxiii. 7, 18 ; chap. xxiv.
3, 16 ; by the wars of Jeliovah were there meant the Lord's
combats and victories, when He was in the world, against the
hells ; and also His perpetual combats and victories afterwards
for man, for the church, and for His kingdom ; for the hells
continually will to lift themselves up, inasmuch as they breathe
nothing else but sovereignty, but they are repressed by the
Lord alone ; their attempts to climb upwards appear as ebulli
tions, and as ejections of the back by man ; but as often as
they attempt this, so often several of them are cast down deeper
there. 8274. " Jehovah is His name" — that herebj^is signified that
in Him alone all things originate, appears from the significa
tion of the name of Jehovah, as denoting all things of faith and
love, or all things of truth and good in the complex, by which
the Lord is worshipped, see n. 2724, 3006, 6674, and as de
noting in the supreme sense the Divine Human [principle] of
the Lord, n. 2028, 6887, from whom all those things are de
rived ; hence, and also from the consideration, that Jehovah
is esse itself, thus the esse of all things, it is evident, that by
Jehovah is His name is signified that the Lord alone is He in
whom all things originate.
8276. The chariots of Pharaoh and his army He cast into the
sea" — that hereby are signified falses derived from evil speci
fical and general of those who were of the church and in the
life of evil there, that at His presence they cast themselves into
the hells, appears from the signification of chariots, as denoting
falses, see n. 8146, 8148, 8215, in the present case falses speci
fical, because it is also said the army, by which are signified
falses in general ; that armies denote falses, see n. 3448, 8138,
8146, 8148 ; and from the representation of Pharaoh and of
the Egyptians, as denoting those of the church who are in faith
separate [from charity] and in the life of evil, and hence in
mere falses derived from evil, see n. 7926, 8132, 8135, 8138,
8148 ; and from the signification of the sea, in the jDresent case
the Eed Sea [mare suph], as denoting the hell where they are
who are in those falses, see n. 8099, 8137, 8148 ; hence His
casting into the sea derates that he cast into hell, in the in
ternal sense that they cast themselves thither at the mere pre
sence of the Lord, see n. 8266. From these considerations it is
evident, that by the chariots of Pharaoh and his army being
cast into the sea is signified, that falses derived from evil specifi
cal and general of those who were of the church and in the Iffe
of evil there, at the presence of the Lord cast themselves into
the hells.

8274^8278.] EXODUS. 109
8276. " And the choice of the leaders of thirds "—that here-
ly are signified all things with singulars, appears from the sig
nification of leaders of thirds, as denoting common [things or
principles] under which are particulars in a series, see n. 8150.
thus all and singular [things or principles] ; for -when mention
is made of common [things or principles], the particulars also
are meant which are under them and in them, and likewise
the singulars which are under the particulars and in them, for
a common [thing or principle] without particulars and singu
lars is not any thing, inasmuch as it is called a common [thing
or principle] from tiiose particulars and singulars, because it is
the complex of several ; hence it is that by leaders of thirds
are signified all things with singulars. It is said the choice,
and by it are signified' the chief, viz. falses, under which the
rest are.
8277. "Were overwhelmed in the Eed Sea [mare suph] " —
that hereby is signified that they closed themselves up in falses
derived from evil, appears from the signification of being over
whelmed, in the present case in the waters of the Eed Sea
[mare suph], as denoting to inclose themselves in falses derived
from evil, for by the waters of that sea are signified falses, n.
8137, 8138 ; and by being overwhelmed is signified to be in
closed; for they who are in the hells are inclosed and encom
passed by falses, as they who are overwhelmed by waters ;
that they immerse or inclose themselves in them, see n. 7927,
8227, 8228.
8278. "The abysses covered them" — that hereby is signified
that falsities derived from lusts hid them, appears from the
signification of abysses, as denoting falsities which are from
lusts ; by abysses in the Word are meant waters, and stores of
waters in deep [places] ; and by waters in the good sense are
signified truths, and in the opposite sense falses, n. 739, 790,
2702, 3058, 3424, 4976, 5668, and by deep places are signified
the hells ; hence it is that abysses denote falsities derived from
lusts ; also that they denote the hells. That by abysses in the
Word are meant waters in deep [places], and stores of waters,
is manifest in Ezekiel, " The waters caused the cedar to grow,
the abyss m,ade it high, so that with its rivers it went about thy
plant, and sent forth aqueducts to all the trees of the field,"
xxxi. 4. And in David, " He clave the rocks in the wilderness,
and caused them to drink the great abysses. He brought forth
streams from tlie rock, and made waters to descend as streams,"
Psalm ixxviii. 15, 16. And in Moses, " A gooc land, a land of
rivers of waters, of fountains, and of abysses coming forth from
the valley and the mountain" Deut. viii. 7 ; in these passages
abysses denote waters in store : and waters in store or abysses
denote the truths of faith in abundance : to make them to drink
great abysses nut of the rock, denotes the truths of faith with-

no EXODUS. [Chap. XV.
out deficiency ; for the rock denotes faith from the Lord, thus
the Lord as to faith : tiie abysses going forth from the valley
and from the mountain denote the truths of faith derived from
love ; hence also amongst the blessings of Joseph were men
tioned " The blessings of the abyss that lieth beneath," Gen.
xlix. 25 ; Deut. xxxiii. i3. That abysses denote falsities deriv
ed from lusts, consequently also the hells, is manifest from
Isaiah, " Awake according to the days of antiquity, the gener
ations of eternity, dost not thou dry up the sea, the waters of
the great abyss, and makest the depths of the sea for a way,
that tiie redeemed may pass," Ii. 9, 10, 11. Again, " Jehovah.
who cut asunder the waters before them, who led them through
abysses, as a horse in the wilderness, they did not stumble,"
Ixiii. 13, 14. And in Ezekiel, " Tlius saith the Lord Jehovah,
when I shall make thee a desolate city, as the cities which are
not inhabited, when I shall cause the abyss to come vp against
thee, and many waters shall cover thee," xxvi. 19. And in the
Apocalypse, " I saw a star fall from heaven into the earth,
to whicli was given the key of the pit of the abyss, and he
opened the pit of the abyss, ix. 1, 2 — 11. Again, "The beast
which came up out of the abyss, made war with them," Apoc.
xi. 7. Again, " The beast which thou sawest, was, and is not,
and is about to ascend out of the aby.9s, and to go away into
perdition," Apoc. xvii. 8 ; in tiiese passages abysses denote
hells, thus also falsities derived from lusts, for these are in the
hells, and make them. Inasmuch as these things are signified
by abysses, by them are also signified temptations, for tempta
tions are affected by falses and evils injected from the hells ;
in this sense it is written in Jonah, " The waters encompassed
me even to the soul, the abyss closed me round about," ii. 6.
And in David, " Abyss crying to abyss, at the voice of thy
water-spouts, all thy 'billows and thy waves have passed over
me," Psalm xiii. 7. Again, " Who showed me many and evil
straightnesses ; return and vivif;y me, and make me to return
and ascend from the abysses of the earth," Psalm Ixxi. 20.
8279. " They went down into the depths as a stone " — that
hereby is signified that they lapsed to lower things as from a
principle of gi-avity, appears from the signification of going
down, when to lower things, as from a principle of gravity,
as denoting to lapse ; and from the signification of depths,
as denoting lower things where the hells are, of which we
shall speak presently ; and from the signification of as a stone,
as denoting as from a principle of gravity ; it is said as a stone,
because by a stone in the genuine sense is signified truth, see
n. 643, 1298, 3720, 3769, 3771, 3773, 3789, 3798, 6426, hence
in the opposite sense the false also derived from evil is of such
a nature, that it slides down towards lower things, as a heavy
body in the world ; but truth derived from good is of such a

8279, 8280.] EXODUS. Ill
nature, that it ascends to higher things, like a light body in
the world ; hence it is, that so long as the evil are not yet de
vastated as to truths, they are in a region above the hells, but aa
soon as they are devastated, that is deprived of truths, it is as
if their wings were cut, and in this case they sink down like
weights, and so much the deeper, as the falses derived from
evil are worse ; hence it is, that by depths, as well ashy abysses,
are signified hells : but by depths, hells iu respect to evils, and
by abysses, hells in respect to the falses derived from evils; as
in Jeremiah, " Fly ye, they have turned themselves away, they
have let theinselves down into the deep to dwell," xlix. 8 and
30. And in David, " The waters came even to the soul, I am
sunk in the clay of depth, where there is no standing : I am
come into depths of waters, and the wave overwhelmeth me :
snatch me out from the clay lest I sink ; let me be snatched
from them that hate me, and from the depths of waters ; let not
the wave of waters overwhelm me, and let not the depth swal
low me up, neither let the pit shut its mouth upon me," Ixix.
1, 2, 14, 15. And in Micah, " He shall cast into the depths of
the sea all my sins," vii. 19. Tlie reason why the deep denotes
hell in respect to evil is, because it is opposite to high, by which
is signified heaven, and which is predicated of good, n. 8153 :
evil also corresponds to what is heavy in the earth, which
sinks by its own weight ; thus also to the heaviness of a stone,
when by a stone is signified the false.
8280. Verses 6, 7, 8, 9, 10. Thy right hand Jehovah was
magnified in strength ; with thy right hand Jehovah, Thou,
breakest in pieces the enemy. And in the multitude of Thine
excellence Thou destroyest them that rise up against Thee ; Thou
sendest forth thy wrath, it devoureth them as stubble, and by the
wind of Thy nostrils the waters were heaped together, the streams
stood as a heap, the abysses were congecded in the heart of the
sea. The enemy said I will pursue. Twill overtake, I will di
vide tlie spoil, my soul shall be filled with them, I will evacu
ate m,y sword, my hand shall drive them out. Thou hast
breathed with Thy wind, the sea covered them, they sought the
deep as lead in great waters. Thy right hand Jehovah, was
magnified in strength, signifies the Omnipotence of the Lord
shown : with thy right hand Jehovah Thou breakest in pieces
the enemy, signifies the effect of Omnipotence into evils and
the falses thence derived, whose power is annihilated : and in
the multitude of Thine excellence Thou destroyest them that
rise up against Tliee, signifies that opposites are rejected as of
no account by the Divine [being or principle] : Thou sendest
forth thy wrath, signifies the fury of lust with the evil, and
their endeavor to bring in violence : it devoured them as stub
ble, signifies thence devastation and damnation from them
selves : and by the -wind of Thy nostrils the waters were heaped

112 EXODUS. [Chap. xv.
together, signifies falses gathered together into one by the pres
ence of heaven : the streams stood as a heap, signifies that they
who continually attempted evil could not at all infest : the
abysses were congealed in the heart of the sea, signifies that
mere falsities derived from the evil of the lust of self-love can
not in any wise emerge : the enemy said, signifies the thought
of those who are in evils and consequent falses before the com
ing of the Lord : I will pursue, signifies infestation : I will
overtake, signifies subjugation : I will divide the spoil, signi
fies service : my soul shall be filled, signifies delight : I will
evacuate my sword, signifies the continual combat of the false
derived from evil : my hand shall drive them out, signifies that
by power heaven will be destroyed : Thou hast breathed with
Thy wind, signifies the presence of the Lord with the angels :
the sea covered them, signifies every false that it closed them
up : they sought the deep as lead, signifies that evils drew them
down to lower things, like things heavy in the world : in great
Avaters, signifies a spreading round about by an immense store
of falses.
8281. " Thy right hand Jehovah, was magnified in strength"
— that hereby is signified the Omnipotence of the Lord, that it
was shown, appears from the signification of the right hand of
Jeliovah, as denoting Omnipotence, of which we shall speak
]3resently ; and from the signification of being magnified in
strength, as denoting to be snown, for Divine Power is shown
by the strength by which it is magnified. The reason why the
right hand of Jehovah denotes Omnipotence is, because by
hand in the Word is signified power, and thus by right hand
eminent power ; hence when hand or right hand is spoken of
in regard to Jeliovah, it denotes Divine Power, or Omnipo
tence ; that hand and right hand denotes power, see n. 878,
4931 to 4937, 6292, 6947, 7188, 7189, 7588; and when it is
predicated of Jehovah, that it denotes Omnipotence, see n. •
3387, 7518, 7673, 8050, 8069, 8163. That the right hand of
Jehovah denotes Divine Power or Omnipotence, is also mani
fest from the following passages in the Word, " Jesus said,
henceforth ye shall see the Son of Man sitting on the right
hands of power, and coming on the clouds of heaven," Matt.
xxvi. 64 ; Mark xiv. 62. And in Luke, " From henceforth the
Son of Man shall sit on the right hands of the virtue of God,"
xxiii. 69. And also in David, " Jehovah said to my Lord, sit
Thou at m^yright hand, until I make thy foes thy footstool :
thou art a Priest forever, according to the manner of Melcliize-
deck, the Lord at thy right hand hath smitten kings in the day
of anger," Psalm ex. 1, 4, 5 ; Matt. xxii. 41, 42. He who does
not know that the right hand, when it is said of Jehovah, signi •
fies Omnipotence, cannot conceive any other idea from these
Words of the Lord, than that the Lord shall sit at the right

8281.] EXODUS. 113
hand of His Father, and shall have dominion like one wlio sits
at the right hand of a king on earth ; but the internal sense in
structs as to what is meant in those passages by sitting at the
right hand, viz. that Divine Omnipotence is meant ; hence also
it is said, to sit at the right hand,s of power, and at the right
hands of the virtue of God. That the Lord is He who has
Omnipotence, is evident, for it is said of the Lord, and by the
Lord in David is meant the Lord as to Divine Truth, and also
by the Son of Man in the evangelists ; for Divine Truth is what '
has Omnipotence from Divine Good ; that Divine Truth has
Omnipotence, see n. 6948, 8200 : in general that power is of
truth from good, n. 3091, 3563, 4931, 6344, 6413 ; and tiiat
hence hand is predicated of truth, n. 3091, 4931, and that the
Son of Man is the Divine Truth proceeding from the Lord, n.
2159,2803, 2813, 3704 : Divine Power or Omnipotence is also
signified by the right hand in the following passages in David,
" Now I know that Jehovah saves His anointed, answers Him
in heaven, by the virtues of the salvation of His right hand,"
Psalm XX. 6. Again, " Jehovah, look down from the heavens,
and see, and visit this vine, and the twig which thy 'right hand
hath planted, let Thy hand be upon the Son thou hast made
strong for thyself," Psalm Ixxx. 14, 15, 17. Again, " Tliou hast
an arm, with virtue, strong is Thy hand. Thy right hand shall
be exalted," Psalm Ixxxix. 13. Again, "My strengtii and
song is Jah, He is become my salvation ; the voice of jubilee
and salvation is in the tents of the just, the right hand, of Je
hovah hath done fortitude, the right hand of Jehovah is exalt
ed ; the right liand of Jehovah hath done fortitude" Psalm
cxviii. 14, 15, 16 ; in these passages the right hand of Jehovah
denotes Omnipotence, and in the supreme sense the Lord as to
Divine Truth ; this appears still more manifest from another
passage in David, " Let thy hand Jehovah be for the man of
thy right hand; for the Son of Man, Thou hast strengthened
for Thyself," Psalm Ixxx. 17, where the man of the right hand
of Jeliovah, and the Son of Man, denote the Lord as to Divine
Truth. Again, " Thou with Thy hand hast driven out the na
tions, they possessed not the land by their own sword, and their
arm did not preserve them, but Thy right hand, and Thine
arm, and the light of Thy faces," Psalm xliv. 2, 3; where the
light of the faces of Jehovah is Divine Truth from Divine Good,
so also the right hand and arm. And in Isaiah, "God hath
sworn by His right hand, and by the arm, of His strength," Ixii.
8, in which passage also, the right hand of God and. the arm of
His strengtii denote the Lord as to Divine Truth, for Jehovah
or the Lord swears not by any other than by Himself, n.
2842 ; thus by the Divine Truth, for this- is Himself, because
from Himself : hence it is, that in the Word throughout the
Lord is not only called the right hand and arm of Jehovah, but
VOL. vm. ¦**

IU EXODUS. [Chap. xv.
also the strengtii, bv which He breaks in pieces the eneinies,
and likewise tiie hammer, as in Jeremiah, chap. li. 19, 20, 21,
and the following verses. Tlie Lord also came into the worid,
and was there made Divine Truth and afterwards Divine Good,
from which is Divine Truth, tiiat he might inclose all evils
and falses in the hells, and gatiier togetiier goods and truths
into tiie heavens, and there arrange them into Divme Order.
From these considerations now it is manifest, that by the nght
hand of Jehovah in the Word is signified Omnipotence, which
the Divine [being or principle] has by Divine Truth. _ That
the right hand de lotes eminent power, originates in this cir
cumstance, that they who in the Grand Man or heaven have
reference to tiie shoulders, the arms and hands, are they who
are powerful from trutii which is from good, that is, from faith
which is from love, n. 4931 to 4937, 7518.
8282. "With Thy right hand Jehovah TIiou breakest in
pieces the enemy " — that hereby is signified the effect of Om
nipotence into evils and consequent falses, whose power is an
nihilated, appears from the signification of the right hand_ of
Jehovah as denoting tiie Omnipotence of the Lord, see just
above, n. 8281 ; and from the signification of breaking in
pieces, as denoting to annihilate ; and from the signification of
enemy, as denoting evils and falses, for nothing else is meant
in the Word in tiie spiritual sense by enemies, foes, and haters :
they are called enemies, foes, and haters, not that the Lord is
an enemy to them, or bears hatred towards them, 'but because
they are haters and enemies in opposition to the Divine [being
or principle] ; but when they themselves devastate themselves,
and cast themselves into damnation and into hell, it appears
as if it comes from the Divine [being or principle] : this ap
pearance, or fallacy, is like what befals him who sees the sun
every day revolving round our earth, and hence believes .that
it is the motion of the sun, when yet it is the motion of the earth ;
and like what befals him who sins against the laws, and on that
account is judged by a king or judge, and is punished, in that
he believes the punishment to come from the king or judge,
when yet it comes from himself who acts contrary to the laws ;
or like what befals him who casts himself into water, or into
tire, or who runs against a pointed sword, or against a troop of
enemies, in that he believes that his destniction conies from
those sources, when yet it comes from himself : such is the case
with those who are in evil, who exalt themselves in opposition
to the Divine [being or principle], and cast themselves into
the midst thereof.
8283. " And in the multitude of Thine excellence Thou de
stroyest those that rise up against Thee"- -that hereby is signi
fied that by the Di-vine [being or principle] opposites are re
jected as of no account, appears from the signification of the

8282—8286.] EXODUS. 115
multitude of excellence, as denoting the Divine [being or prin
ciple] as to power over those things which oppose themselves
to him ; and from the signification of destroying, as denoting to
reject as of no account ; and from the signification of them that
rise up against, as denoting those who oppose themselves, thus
opposites. 8284. " Thou sendest forth Thy wrath " — ^that hereby is sig
nified the fury of lusts with the evil, and their endeavor tc bring
in violence, appears from the signification of wrath, when it is
attributed to Jehovah or the Lord, as denoting the destniction
.'\nd punishment of the endeavors appertaining to those who
oppose themselves to the Divine [being or principle], and are
willing to bring in violence to those whom the Divine [being
or principle] protects ; that it appears as if anger and wrath
was from the Divine [being or principle] and yet that it ap
pertains to those [who oppose themselves], see n. 5798, 6073,
6997 ; that not only anger and wrath, but also all evils which
are done, are attributed to the Divine [being or principle],
¦when yet they are from [the evil] themselves, n. 2447, 6073,
6992, 6997, 7533, 7632, 7643, 7679, 7710, 7877, 7926, 8223,
8227, 8228 ; that the sphere of the endeavors to do evil is per
petual from the hells, but the sphere of the endeavors to do
good is perpetual from the heavens, n. 8209.
8286. "it devoured them as stubble" — ^that hereby is sig
nified thence devastation and damnation from themselves, sip-
pears from the signification of devouring, as denoting to con
sume and in the spiritual sense to devastate and damn, for the
consumption of those who are in e-vil is devastation and damna
tion, for in such case they are not in any truth, but in mere
falses derived from evil, hence no longer in any spiritual life :
it is said as stubble, because a plenary vastation, that is devas
tation is signified.
8286. " And by the wind of Thy nostrils the waters were
heaped together " — that hereby are signified falses gathered
together into one by the presence of heaven, appears from the
signification of the wind of the nostrils, as denoting heaven, of
which we shall speak presently; and from the signification of
being heaped together, as denoting to be gathered together in
to one ; and from the signification of waters, as denoting falses,
see n. 7307, 8137, 8138 ; that damnation and casting into hell
is the gathering together of all falses derived from evil, and a
closing up by mem, see n. 8146, 8210, 8232 ; and that this is
effected by the presence of the Lord alone, n. 8266. Tlie rea
son why the wind of the nostrils of Jehovah or the Lord de
notes heaven is, because by it is meant the breath of life, thus
Life Divine, and as this constitutes the life of heaven, by the
wind of the nostrils of Jehovah is signified heaven ; hence also
it is, that the same expression in the original tongue signifies

116 EXODUS. [Chap, xv
both wind and spirit. That by the wind of Jehovah, or His
breath, is signified the life which is of heaven, and -which is of
man who is in heaven, that is, of a regenerate man, is manifest
in David, "By tiie Word of Jehovah the heaVens were made,
and by the spirit [the wind] of his mouth all the army of
them," Psalm xxxiii. 6. Again, " Thou gatherest together their
spirit, they expire and fait back to their dust ; Thou sendest
forth Thy spirit [wind], they are created," Psalm civ. 29, 30.
And in Ezekiel, "Jeliovah said to me, shaU these bones live?
also He said, prophecy upon the spirit, prophecy. Son of Man,
and say to the wind, thus saith tlie Lord_ Jeliovah, from the
four winds come thou spirit, and breathe into these slain, that
they may live ; and the spirit came into them, and they revived,"
xxxvii. 3, 9, 10. And in the Apocalypse, " I saw four angels,
standing on the four cornei-s of the earth, holding back the four
winds of the earth, that the wind might not blow upon the earth,
nor upon the sea, nor upon any tree," vii. 1 ; wind in these pas
sages denotes the life of heaven, that is, [the life] Divine ; as
also in Job, The spirit of God made me, and the breath of
Schaddai vivified me," xxxiii. 4. Inasmuch as wind signified
life, therefore when the Lord teaches concerning the regenera
tion of man. He also saj's, " The spirit [or wind] bloweth where
it wills, and thou hearest the voice thereof, but dost not know
whence it cometh or whither it goetli, so is every one viho is born
of the spirit," John iii. 8. And because by the -wind of Jeho
vah, or his breath, was signified life from the Divine [being or
principle], therefore where the new life of Adam is treated of,
it is said, that Jehovah breathed into his nostrils the breath of
lives, and man was made into a living soul," Gen. ii. 7 ; it is
said into the nostrils, because by [or through] them respiration
is eft'ected, and by respiration life ; as in Isaiah, " Cease ye
from man, in whose nose is spirit," ii. 22. And in Jeremiah,
" The spirit [or breath] of our nostrils, the anointed of Jeho
vah, was taken in their pits, of whom we had said, in his shade
we shall live amongst the nations," Lam. iv. 20 ; the anointed
of Jeliovah denotes the Lord ; the spirit [or breath] of our nos
trils denotes life from him. And in Job, " As long as my soul
is in me, and the wind of God in my nose," xxvii. 3. Inas
much now as by the wind of the nostrils of Jehovah is signified
t4ie life which is from the Lord and thereby in the universal
sense heaven, and inasmuch as by the presence of the Lord, or
by the presence of heaven where the Lord is, evils and falses
are cast into hell, n. 8266, therefore also this effect is signified
by the wind of the nostrils of Jehovah, as in David, ' ' The chan
nels of the sea appeared, the foundations of the world were re
vealed at the rebuke of Jehovah, by the breath of the spirit of
His nose" Psalm xviii. 15 ; 2 Sam. xxii. 16. And in Isaiah,
" The breath of Jeliovah, as a fire of sulphur kindles it," xxx.

8287, 8288.] EXODUS. ' 117
33. Again, "Also they are not planted ; also they are not
sown ; also their trunk is not rooted in the earth, and also Ha
breathes into them, and they wither, that the storm carries them
away like stubble," xl. 24. And in David, " He send^ th His
wind, and melteth them. He maketh his wind to breathe, the
waters flow," Psalm cxivii. 18 : hence also it is, that by the
nose, when it is predicated of Jeliovah or the Lord, is also sig
nified wrath, thus punishment, vastation, and the damnation
of those who are in e-vils and falses, as Numb. xxv. 4 ; Deut.
vii. 7 ; Judges ii. 14 ; Isaiah ix. 21 ; Jerem. iv. 8 ; Hosea xiv.
4 ; Psalm vi. 1 ; Psalm Ixxxvi. 15 ; Psalm ciii. 8 ; Psalm cxlv.
8 ;* and in very many other passages besides : also by blowing
with the nostrils, or breathing is signified to be angry, Deut.
iv. 21 ; Isaiah xii. 1 ; Psalm ii. 12 ; Psalm vi. 1 ; Psalm Ix. 3 ;
Psalm Ixxix. 6 ; Psalm Ixxxv. 5.
8287. " The streams stood as a heap " — that hereby is signi
fied that they who continually attempted e-vil could not at all
infest, appears from the signification of standing as a heap,
when it is said of falses derived from evil, as denoting continu
ally to attempt edi, for when streams stand as a heap, they
are imminent and in the endeavor to fiow in, but are restrained
by a stronger force ; and from the signification of streams, as
denoting falses derived from evil, in like manner as waters,
n. 7307, 8137, 8138, but they are called streams on account of
their attempt to flow in, that is, to infest.
8288. " Tlie abysses were congealed in the heart of the sea "
. — that hereby is signified that mere falsities derived from the
evil of the lust of selflove could not in any wise emerge, ap
pears from the signification of being congealed, when it is said
of those who are in the hells, as denoting not to be able to
emerge ; and from the signification of abysses, as denoting fal
sities derived from lusts, and as denoting the hells, see above,
n. 8278, 8279 ; and from the signification of the heart of the
sea, as denoting the evil of self-love and the falses thence de
rived ; for the heart in the genuine sense signifies celestial good,
which is of love to the Lord, see n. 3635, 3883 to 3896, 7542,
hence in the opposite sense it signifies the evil of self-love, for
this evil is opposite to the good of love to the Lord ; and the
evil of the love of the world is opposite to spiritual-love, which
. is that of love towards the neighbor ; hence it is evident, that
by the abysses being congealed in the heart of the sea, are sig
nified mere falsities derived from the evil of the lusts of self-love
that they could not in any wise emerge. It is said that they
could not emerge, because by abysses and by the heart of the
sea are signified the hells, where are falsities derived from lusts,
or where are falses derived from evil ; hence, inasmuch as they
• In the original in all these passsi^es it is expressed the heat of the nose.

118 EXODUS. [Chap. xv.
are there closed in by their o-wn falses derived from evil, they
cannot any longer climb out, because the Divine [principle] oi
the Lord there opposes falses.
8289. " The enemy said " — that hereby is signified the thought
of those who were in evils and consequent falses before the
coming of the Lord, appears from the signification of said, as
denoting thought, as n. 3395, 7244, 7937 ; and from the signifi
cation of the enemy, as denoting those who are in evils and
falses, for enemy in the spiritual sense denotes no others, n.
8282. The reason why the thought of those is signified, who
were in evils and falses before the Lord's coming, is, because
the infernal crew at that time raged almost witnout control,
and infested and attempted to subdue all ; their thought on the
occasion is described in this verse by, I will pursue, I will
overtake, I will divide the spoil, my soul shall be filled, I will
evacuate the sword, my hand shall drive them out ; but this
florying of theirs was changed into lamentation, when the
lOrd came into the world ; this is described in the verse which
presently follows by, Thou didst blow with thy wind, the sea
covered them, they sought the deep as lead in great waters ;
concerning the change of state wrought amongst them by the
coming of the Lord, see n. 6854, 6914, 7091, 7828, 7932, 8018,
8064. 8290. "I will pursue" — that hereby is signified infestation,
appears from the signification of pursuing, when it is said by
those who are in e-vil concerning those who are in good, as de
noting to infest and to attempt to subjugate.
8291. "I will overtake" — that hereby is signified subjuga
tion, appears from the signification of overtaking, when it is
said by those who are in evil concerning those who are in good,
as denoting to subjugate.
8292. "I will di-vide the spoil" — that hereby is signifled
service, appears from the signification of spoil, as denoting those
who are subjugated, hence to divide the spoil denotes to distri
bute them one amongst another, when reduced to servants, thus
it denotes service.
8293. " My soul shall be fiUed"- that hereby is signifled
what is delightful, appears without explication. It is said my
soul shall be flUed, because the very delight of those who are
in hell is to bring in evil to others, in some instances for no
end, only for the sake of delight ; in some instances for the sake
of an end that they may be reduced to the state of servants,
whom they are disposed afterwards to treat cruelly. That they
who are in evil of life, take such delight in the otiier life, scarce
any can believe, and not even themselves, for so long as they
are in the world they are restrained by fears, which respect
legal pena,lties,_ also the loss of honors, of wealth, of reputation,
and likewise of life, which fears at the time cause tiiem to ab>

8289— 8295.J EXODUS. 119
stain from evils in externals, and hence they suppose that they
are not in evils ; but when reflections upon the loss of life, of
wealth, of honor, and of reputation are taken away from tinjin,
as is the case in the other life, and they are left to their own
evil, then the delight of doing evil, wliich lay concealed in the
will, and exerted itself, as often as they could remove those
fears, makes itself manifest ; this delight in such case consti
tutes their life, which life is infernal life.
8294. " I will evacuate my sword " — that hereby is signified
the continual combat of the false derived from evil, appears
from the signification of a sword, as denoting trutii combating
against the false and evil, and in the opposite sense tiie false
combating against trutii and good, see n. 2799, 4499 ; and from
the signification of evacuating or making it bare, as denoting
continual combat until the enemy is overthrown. Continual
combat is also signified by an unsheathed or evacuated sword
in Moses, " I will disperse you among the nations, and will
evacuate the sword after you," Levit. xxvi. 33. And in Eze
kiel, " I will disperse every troop of his into every wind, and
I will unsheathe the sword after them,," xii. 14. Again, " Thus
saith Jehovah, Behold I am against thee, I will draw forth rrvy
sword out of its sheath, and will cut off from thee the just one
and the wicked ; My sword shall go forth from, 'its sheath
against all fiesh, from the south to the north ; tiiat all flesh may
know, that I Jehovah have drawn forth the sword out of its
sheath, neither shall it return any inoref xxi. 3, 4, 5 ; in which
passages to unsheathe or evacuate the sword denotes not to
cease from fighting, until the enemies be overthrown ; thus it
denotes continual combat. Continual combat against evils
and falses is also signified hy the unsheathed sword ff the prince
of the anny of Jehovah, who was seen by Joshua, -when he
came into the land of Canaan, Josh. v. 13, by which was signi
fied that they should fight against the nations there and destroy
them ; by the nations, which at the time possessed the land of
Canaan, are signified those who before the coming of the Lord
occupied the region of heaven, which was afterwards given to
those who were of the Lord's spiritual kingdom, n. 6904,
8054. 8295. " My hand shall drive them out"— that hereby is sig
nified that by fower heaven will be destroyed, appears from
the signification of driving out, as denoting to cast down and
thereby to destroy ; and from the signification of hand, as de
noting power, see n. 878, 4931 to 4937, 6292, 6447, 7188, 7189,
7518 ;. the reason why heaven is signified is, because it is said
that He will drive tliem out, thus from heaven, for the evil,
vvdien the reins are loosened, proceed to such boldness and hii-
pudence, as to suppose themselves able to destroy heaven it
self; for all who are iu tiie hells are in opposition against hea-

120 EXODUS. [Chap. xv.
ven, because against good and truth, and hence they are in the
continual lust of destroying heaven, and so far as it is permitted
tiiem, they continually attempt it, n. 8273. To will to destroy
heaven, or to will to cast down those who are there, is not
effected by hostile invasion, as on earth, for such invasion, or
such combat, is not given in the other life ; but it is effected
by the destruction ot the truth which is of faith and of the good
which is of love, for the trutii of faith and the good of love are
heaven ; herein consists combats and wars in the other life, and
how direful and atrocious those combats and wars are, will be
shown at the close of the chapters, when, by the Divine Mercy
of the Lord, we come to treat of the hells. The war recorded
in the Apocalypse is to be understood in this sense, where it is
written, " There was loar in heaven, Michael and his angels
fought against the dragon, and the dragon fought and his an
gels, but prevailed not," Eev. xii. 7, 8.
8296. " Thou didst blow with thy wind " — that hereby is sig
nified the presence of the Lord with the angels, appears from
what was explained above, n. 8286.
8297. "The sea covered them" — that hereby is signified
every false that it closed them up, appears from the significa
tion of covering, as denoting to close up ; and from the signi
fication of the sea, in this case of the waters of the Eed Sea
[mare suph], as denoting falses derived from evils, and that
that sea denotes hell, see n. 8099, 8137, 8138, 8148 ; that they
were there closed up by falses derived from evil, see n. 8210,
8232. _ 8298. " They sought the deep as lead "^that hereby is sig
nified that -evils drew them down to lower things, like things
heavy in the Avorld, appears from the signification of the deep,
as denoting inferior [things or principles] and the hells as to
evils, see n. 8279, hence to seek the deep denotes to be drawn
down by evils to those things. That the evil by their evils
sink down to the hells, like things heavy in tiie world, see n.
8279. _ It is said as lead, because by lead is signified evil ; but
above it was said, they went down 'into the depths of the sea
Jis a stone, verse 5, because by a stone is there signified the
false ; each is heavy, both the false and evil, and hence each
sinks down, but still it is evil which makes what is heavy in
the spiritual sense, and thus which sinks down as from heavi
ness, but not the false by itself, but from the evil which is in
It, for the false of itself has nothing of -weight, but derives from
evil Its tende icy to sink. It is to be noted that aU metals sig
nify good or truth, and in the opposite sense evil or the false ;
lead inasmuch as it is more ignoble than tiie rest of the metals,
signifies evil which is the lowest, such as is the evil of the ex
terior natural principle ; but in the good sense it signifies good
of the same degree, as in Jeremiah, "They are all refractory

8296-8301.] EXODUS. 121
of the refractory, slanderers, brass and iron, they are all de
stroyers ; the bellows are heated, the lead is consumed by the
flre, in vain he melteth by melting, for the evil are not plucked
away ; they shall call them reprobate silver, because Jehovah
hath reprobated them," vi. 28, 29, 30. And in Ezekiel, " Son
of man, the house of Israel are become to me as dross, they are
all brass and tin and iron and lead in the midst of a furnace,
they are become tlie dross of silver f xxii. 18.
8299. " In great waters " — that hereby is signified a spread
ing about by an immense store of falses, appears from the sig
nification of waters, as denoting falses derived from evil, see
just above, n. 8297 ; hence great waters denote falses in im
mense store ; that they were spread around or closed up by
them, see n. 8210, 8232.
8300. Verses 11, 12, 13. Who is as Thou among the gods
Jehovah, who is as Thou, magnificent in Iwliness, to be vener
ated by p'raiscs, doing what is wonderful. Thou stretchedst out
Thy right hand, and the eartli swallowed them up. Thou hast
led in thy mercy that people Thou hast redeemed, Thou hast
conducted them in Thy virtue to the habitation of Thy holiness.
Who is as Thou amongst the gods Jehovah, signifies that every
truth of good proceeds from the Divine Human [principle] :
who is as Thou, magnificent in holiness, signifies that from Him
is all that is holy : to be venerated by praises, signifies that He
alone has glory and is entitled to thanksgiving : doing what is
wonderful, signifies that from Him are all the means [or medi
ums] productive of power : Thou stretchedst out Thy right
hand, signifies that the dominion of power over all things
thence appeared : the earth swallowed them up, signifies that
from presence alone they had damnation and hell : Thou hast
led in Thy mercy that people, signifies the Divine Influx at
tendant upon those who had abstained from evils and thereby
received good : Thou hast redeemed, signifles whom He liber
ated from Hell : Thou hast conducted them in Thy virtue to
the habitation of Thy holiness, signifies that the Divine Power
of the Lord elevated them to heaven into the Divine [being or
principle] there.
8301. " Who is as Thou amongst the gods Jehovah" — ^tliat
hereby is signified that every truth of good proceeds from the
Divine Human [principle] of the Lord, appears from the signi
fication of gods, as denoting truths, see n. 4402, 7268, 7873, in
the present case truths derived from good, because comparison
is made with Jehovah, for it is said. Who is as Thou amongst
the gods Jehovah ; that Jehovah in the Word is the Lord, see
n. 1343, 1736, 2921, 3023, 3036, 5041, 5663, 6280, 6281, 6303,
6905, 6946, 6956. The reason why the Divine Human [princi'
pie] is here meant by Jehovah is, because the subject treated of
la this song is concerning the salvation of those who were of

122 EXODUS. [Chap. xv.
the Spiritual Church, by the coming of the Lord i ito the world,
and on tiiis occasion by His Divine Human [principle], sec n.
2661, 2716, 2833, 2834, 6372, 6854, 6914, 7035, 7091, 7828, 7932,
8(1 1 8, 8054. The reason why by those words is signified, that
every ti'uth of good proceeds from the Di-vine Human Qsrinci-
jile] of the Lord, is, because truths may proceed from other
sources, but the truths of good are only from the Lord, conse
quently from those who are in good from the Lord. Truths sep
arate from good are also thought and spoken by those who are
in pei'suasive faith, and still in a life of evil, and likewise by sev
eral others within the Church, but those truths are not of good,
thus they do not pi'oceed from the Lord, but from themselves
(who think and speak them.] That truths grounded in good
pi-oceed from the Lord, may also be manifest from this consid
eration, that the Lord is good itself, because He is love itself,
from which proceeds truth, as light from the flame of the sun ;
and this truth is as the light in the time of spring and summer,
which has heat in its bosom, and causes all things of the earth
to receive as it were life ; but the truth which is not from good
is as the light in the time of winter, when all things of the earth
die. The reason why gods denote the truths of good is, be
cause by gods in a good sense are meant the angels, who are
called gods, because they are substances or forms recipient of
trutii in which is good from the Lord. The angels, conse
quently the truths of good which are from the Lord, are also
meant by gods in the following passages, " God standeth in
the company of God, in the midst of the gods He shall judge :
I said, ye are gods, and ye are all the sons of the Most High,"
Psalm Ixxxii. 1,6: that the truths which proceed from the
Lord are what are here meant by gods, is manifest from this
consideration, that it is first said the company of God, and
afterwards in the midst of gods ; that the term God is used in
the Word where truth is treated of, see n. 2769, 2807, 2822,
3921, 4287, 4402, 7010 ; and that God in the supreme sense is
the Divine Truth proceeding from the Lord, n. 7268. Again,
" I will confess to Thee in my whole heart,- before the gods 1
will sing psalms unto Thee," Psalm cxxxviii. 1. Again, '¦'¦There
is none as thou amongst the gods, O Lord," Psalm Ixxxvi. 8.
Again, " The great God is Jehovah, and, a great king over all
gods," Psal ra xcv. 3. Again, " Thou Jehovah art over all the
earth. Thou art exceedingly exalted over all gods," Psalm xcvii.
7. Again, " I know that Jehovah is great, a/nd that our Lord is
before all gods," Psalm cxxxv. 5 ; hence also Jehovah is called
Lord of lords and God of gods, Deut. x. 17 ; Josh. xxii. 22 ;
Psalm cxxxvi. 2, 3. The reason why it is so often said that
J eliovah is above all gods, and that He is God of gods, was,
because at that time several gods were worshipped, and the
nations were distinguished by the gods whom they worshipped,

8301.] EXODUS. 123
and each nation believed that its own god was the supreme of
all, and because hence a plurality of gods had a place in all
•ninds, and it was a matter of dispute which of them was the
greater, as may sufficiently appear from the historicals of the
Word in several passages ; this opinion had place also in the
minds of the Jews more than of others, on which account it is
so often said in the Word, that Jehovah is greater than all gods,
and that He was the King and God of gods. That this opinion
concerning gods had place in the minds of the Jews more than
other nations, may be sufficiently manifest from their frequent
apostacy to the worship of other gods, so frequently mentioned
in the historical books of the Word, as Judg. ii. 10 to 13, 17,
19 ; chap. iii. 5, 6, 7 ; chap. viii. 27, 33 ; chap, x.6, 10. 13 ; chap.
xviii. 14, 17, 18, 20, 25, 31 ; 1 Sam. vii. 3, 4; chap. viii. 8 ; 1
Kings xiv. 23, 24 ; chap. xvi. 31, 32, 33 ; chap, xviii. 20 and fol
lowing verses ; chap. xxi. 26 ; chap. xxii. 53 ; 2 Kings xvi. 1, 10
and following verses ; chap. xvii. 7, 15, 16, 17 ; chap. xxi. 3 to 7,
21 ; chap, xxiii. 4, 5, 7, 8, 10, 11, 12, 13 ; and in other places.
This nation was so wild and lawless, that they confessed Jeho
vah only with the mouth, but still in heart acknowledged
other gods, which may be manifest from this consideration,
that after they had seen so many miracles in Egypt, so many
likewise on future occasions, the sea divided before them, and
the army of Pharaoh immersed therein, the pillar of the cloud
and fire continually appearing, the manna rained down daily
from heaven, and the very presence itself of Jeliovah with so
great majesty and so great terror on mount Sinai, and after
wards had uttered a confession that Jehovah alone was God,
yet after some weeks, merely because Moses delayed his return,
they demanded for themselves molten gods to worship, and
when these gods were made by Aaron, they paid them divine
worship, by a festival, by burnt-offerings and sacrifices, and by
dances ; hence it may be manifest, that the worship of several
gods inhered in their hearts. That this nation was of such a
character above every other nation throughout the earth, is also
evident from Jeremiah, Hath a nation cha/nged gods, and hath
my people changed their glory for that which doth not profit ?
he astonished ye hea'oens at this, and he horribly afraid, tremble
exceedingly. According to the number of thy cities were thy
gods 0 Judah," ii. 11, 12, 28. The temper of that nation also
is such, that above all other nations they adore things external,
thus idols, and are altogether unwilling to know any thing
about things internal ; for they are the most avaricious of all
nations, and avarice, such as theirs, with whom gold and silver
is loved for the sake of gold and silver, and not for the sake of
any use, is an affection the most earthly, and which draws down
the mind altogether into the body and immerses it therein, and
closes the interiors to such a degree, that it is impossible foi

124 EXODUS. [Chap. xv.
any thing of faith and love from heaven to enter. Henco it is
evident how much they are mistaken, who believe that that
nation will be again chosen, or that the church of the Lord
will again pass to them, the rest being rejected ; when yet_ it
would be an easier matter to convert stones than them to faith
in the Lord : it is believed that the church will again pass to
them, because in the propheticals of tiie Word it is said in
many passages that they are to return : but it is not known that
by Judah in those passages, by Jacob, and by Israel, is not
meant that nation, but those to whom the chm-ch appertains.
8302. " Who is as Thou magnificent in sanctity "—tiiat here
by is signified tiiat from Him is every thing that is holy, ap
pears from the signification of the expression, "Who is as Thou
magnificent in sanctity," as denoting that no one is so holy,
but in the internal sense, that from Him is every thing that
is holy, because He is Holiness [or sanctity] itself. By holy is
meant the Divine Truth proceeding from the Lord, this is call
ed holy, and is meant also by the Holy Spirit, who is therefore
called tiie Spirit of Truth, John xiv. 16, 17 : chap. xv. 26, 27 ;
chap. xvi. 13 ; and sent by the Lord, John xv. 26, 27 ; and
that he shall receive from the Lord what he shall announce,
John xvi. 15. Inasmuch as holiness [or sanctity] is predicated
of the Divine Truth which proceeds from the Lord, therefore
tiie angels, who receive it, are called holy. Matt. xxv. 31 ; Mark
viii. 38 ; Luke ix. 26 ; and also the proi^hets, especially the
AVord which is the very Truth Divine itself. The Lord also,
from the Divine Truth, which is Himself, because from Him
self, is called the Holy One of Israel, the Holy One of Jacob,
and the Holy of God.
8303. " To be venerated by praises " — that hereby is signi
fied that He alone hath glory and is entitled to thanksgiving
ajipears from the signification of being venerated by praises,
¦when said of Jehovah, as denoting that He is to be celebrated
and worshipped, thus that He alone has glory and is entitled
to thanksgiving. 8304. " Doing what is wonderful " — that hereby is signified
that from Him are all the means [or mediums] productive of
jjower, appears from the signification of w^onderful things and
miracles, as denoting the means [or mediums] of Divine Power,
see n. 6910. The reason why wonderful things denote the
means [or mediums] of Divine Power is, because by them men
were led to believe that Jehovah was the supreme of the gods,
yea that there was no God besides Him, consequently that He
alone was to be worshipped ; and they who were in this truth
were next introduced into the truths of the worship of Him
which ti'uths are the means [or mediums] of power, for all
power in the spiritual sense is in the truths which are from tli»
Divine [being or principle], see n. 3091, 634-±, 6413, 6948.

8302—8306.] EXODUS. 12S
8200 ; power in the spiritual sense consists in shunning and
ejecting from oneself the infernal crew, which is effected solely
by truths : hence now it is, that by doing what is wonderful is
signified, that from the Lord are all the means [or mediums]
productive of power. The means [or mediums] of Divine
Power are also signified by wonderful things in David, " Sing
ye to Jehovah, sing psalms to Him, meditate on all His won
derful things, glory ye in tiie name of His holiness, seek ye
Jehovah and His strength, seek His faces continually, make
mention of his wonderful things. His prodigies and the judg
ments of His 'mouth," Psalm cv. 2 to 6. That all power be
longs to the truths which are of faitii from the Lord, is evident
from the Lord's words to Peter, " I say to thee, thou art Peter,
and upon this rock will I build My Church, and the gates of
hell shall not prevail against it, and I will give to thee the keys
of the kingdom of the heavens," Matt. xvi. 18, 19 : where by
Peter is represented faith, and by rock in the Word is signified
faith, and by key is meant power, see preface to Gen. chap.
xxii.; also n. 4738, 6344 at the end.
8305. "Thou stretchedst out Thy right hand"— that hereby
is signified that the dominion of power over all things thence
apjieared, is manifest from the signification of stretching out,
as being predicated of the dominion of power, and when it is
said of Jehovah, as being predicated of Omnipotence, see n.
7673 ; and from the signification of the right hand, as denoting
Power Divine, see above, n. 8281 ; that it denotes that it hence
appeared, viz. the dominion of power over all things, is mani
fest from what now follows, " That the eartli swallowed them
up," by which is signified that by the mere presence of the
Lord they had damnation and hell.
8306. " The earth swallowed them up " — that hereby is signi
fied that from presence alone they had damnation and hell, ap
pears from the signification of being swallowed up by the earth
as denoting damnation and hell, for by tiiat s-wallowing up
[absorption] is signified a sinking down or casting down in
to hell ; hell also is at a depth below, because it is at tiie
furtherest distance from the sun of heaven, which is the Lord,
where is the highest, the distances of removal from thence be
ing according to the qualities and quantities of evils and the
falses thence derived ; hence it is that heaven appears above
and hell beneath ; there appeai-s also, where they are who are
in falses derived from evil, consequently in damnation, as the
land of a wilderness, which is caUed damned land, beneath
which they are cast down who are cast into hell, see n. 7418 ;
that this comes from tiie mere presence of the Lord, see n.
8265 ; hence now it is, that by the earth swallowing them up
is signified damnation and hell; as is evident from Moses,
" Moses said to the assembly concerning Korah, Dathan and

126 EXODUS. [Chap. xv.
Abiram, If Jehovah hath created the creation, and the earth
shall open her m,outh and swallow them up, and all that apper
taineth to them, that they go down alive into hell, ye shall
know that these men have irritated Jehovah. And the earth
hurst asunder which was under them, and the earth opened her
mouth and swallowed them up, and they went down,^ and all
who appertained to them, alive into hell," Numb. xvi. 30, 31,
32, 33.
8307. " Tliou hast led Thy people in Thy mercy "—that
hereby is signified the Divine Influx attendant on those who
had abstained from evils, and thereby received good, appears
from the signiflcation of leading in mercy, as denoting to re
ceive the Divine [being or principle], and because they received
the Divine [being or principle] who abstained from evils, the
Divine Influx attendant on them is signified. In regard to
mercy from the Lord the case is this ; the mercy of the Lord
is perpetually attendant on every man, for the Lord wills to
save all men, how many soever tliej' be ; but this mercy can
not flow in until evils are removed, for evils and the falses
thence derived, oppose and hinder ; but as soon as evils are
removed, mercy flows in, that is, good grounded in mercy from
the Lord, whicli [good] is charity and faith. Hence it may be
manifest that the mercy of the Lord is universal, that is, to
wards all, and also peculiar towards those who abstain from
evils. Man is able of himself to abstain from evils, but he
cannot of himself receive good; the reason why man can of him
self abstain from evils is, because the Lord continually flows-
in into the will of man with that endeavor, and thereby puts
in his freedom to desist from evils, also to apply himself to
good ; the Lord likewise gives him the faculty of understand
ing truth, but the reason why he does not understand is, be
cause he is not willing to understand, and this on account ot
evil which is of the life, for the false defends evil, and truth
damns it ; hence it is that man cannot be gifted with spiritual
good from the Lord, thus cannot be led of mercy, unless he
desists from evils.
8308, " Thou hast redeemed" — that hereby is signified whom
He has liberated from hell, appears from the signification of
redeeming, as denoting to liberate from hell, see n. 7205, 7445.
8309. " Thou hast conducted in Thy virtue to the habitation
of Thy holiness " — that hereby is signified that the Divine
Po-wer of the Lord elevated them to heaven into the Divine
[being or principle] there, appears from the signification of
conducting in virtue, when it is said of elevation into heaven
by the Lord, as denoting to elevate from Divine Power ; that
virtue denotes power, is evident; and from the signification of
the ha:bitation of holiness, as denoting heaven where tiie Divine
[being or principle] is, for holiness is predicated of tiie Divine

8307—8310.] EXODUS. 127
Truth which proceeds from the Lord n. 8302, and this Divine
Truth makes heaven. Tliat the habitation of Jeliovah or of the
Lord is heaven, and also good because in good there is heaven,
is manifest from the following passages, " Look Thou from the
habitation of Thy holiness out of heaven, and bless the people
of Israel," Deut. xxvi. 16. And in Isaiah, '¦^Behold from
heaven, and see, from the habitation of holiness and of thy
gracefulness," Ixiii. 15. And in David, " If I shall give sleep
to mine eyes, until I have found a place for Jehovah, habitations
of the mighty Jacob. Lo we have heard of Him in Ephratah,
we have found Him in the fields of the forest, we will enter-in
itito His hahitationsf Psalm cxxxii. 4, 5, 6, 7. That the habi
tation of Jehovah, that is of the Lord, is in good, is plain from
Zechariah, " Eejoice and be glad 0 daughter of Zion, behold I
come that L may dwell in the midst of thee, many nations shall
cleave to Jeliovah in that day, and shall be to Me for a people,
for L will dwell in thee" ii. 10, 11. And in Ezekiel, " I will
put My sanctuary into the midst of them to eternity, thus My
habitation shall be with themf xxxvii. 26, 27 ; sanctuary denotes
where Divine Truth is iu which is Divine Good.
8310. Verses 14, 15, 16. The people heard, they trembled,
grief seized upon tlie inhdbitcmts ff Philistea. Then the
leaders of Edom were in consternation, the mighty ones of
Moab, terror took hold of thejn, all the inhabitants of Canaan
m.elted. Di^ead cmd consternation fell upon them; in the great
ness of Thine arm they shall be cut off as a stone, until Thy
people shall pass, Jehovah, until this people shall pass. Thou
hast possessed. The people heard, signifies all who are in the
false derived from evil every where : they trembled, signifies
terror : grief took hold of the inhabitants of Philistea, signifies
the despair of enlarging dominion appertaining to those who
were in faith separate from good : then the leaders of Edom
were in consternation, signifies the like appertaining to those
who were in the life of evil derived from self-love : the mighty
ones of Moab, signifies those who were in the life of the false
derived from that love : terror took hold of them, signifies that
they dared not attempt any thing : all the inhabitants of Canaan
melted, signifies the like appertaining to those of the church
who both adulterated goods and falsified truths : dread and
consternation fell upon them, signifies that they were without
any hope of establishing dominion : in the greatness of Thine
arm, signifies by virtue of Omnipotence : they shall be cut off
as a stone, signifies a sinking down as somewhat heavy: until
Tliy people shall pass, signifies that thus without danger of in
festation all shall be saved who are in the faculty of receiving
the truth of good and the good of truth : until this people shall
pass, signifies that thus they shall be saved who are in truth

128 EXODUS. [Chap. xv.
and good [derived] from the church : Thou hast possessed, sig-
nifies that thus they were made the Lord's.
8311. " The people heard "—that hereby are signified all
who are in the false derived from evil every where, appears
from the signification of people, as denoting those who are in
truths derived from good, and in the opposite sense who are in
falses derived from evil, see n. 1259, 1260, 3295, 3581, 4619:
it is said in falses derived from evil, to distinguish them from
those who are in falses, and yet in good ; they within the church
are in falses and at the same time in good, who are in heresies
and in the life of good, and all out of the church [are in falses
and at the same time in good] who are in good ; but falses with
these do not damn, unless they be such falses as are contrary
to good, and destroy tiie very life of good ;_ but the falses which
are not contrary to good, in themselves indeed are falses, but
in respect to the good of life, which they are not contrary to,
they almost put off the quality of the false, which is effected
by application to good ; for such falses can be applied to good.
and be applied to evil ; ff they are applied to good, they be
come mild, but if to evil, they become hard ; for falses can
equally be applied to good, as truths to evil, for truths of every
kind by applications to evil are falsified. To illustrate this by
an example ; it is said that faitii alone saves, which in itself is
false, especially with the evil, who thereby exclude, the good
of charity, as if it contributed nothing at all to salvation ; but
this false grows mild with those who are in the good of life.
for they apply it to good, saying, that faith alone saves, but
that it is not faitii unless together with its fruit, consequently
unless where good is ; so in other cases. The subject treated
of in what now follows is concerning all those who are in falses
derived from evil, and in evil derived from falses, and were
cast into hell when the Lord came into the world ; for there
are several kinds of evil, and hence also of the false, for every
kind of evil has its own false adjoined to it, for the false is pro
duced from evil, and is evil in form, altogether as the intellec
tual principle appertaining to man is the form of his will, for
the will by the intellectual principle puts itself forth in light,
and effigies and forms itself, and presents itself by images, and
these by ideas, and these again by wouds. These observations
are made that it may be known that there are several kinds of
evil and thence of the false ; they were flrst described by the
Egyptians, now or in these verses they are described by the
inhabitants of Philistea, by the leaders of Edom, by the
mighty ones of Moab, and by the inhabitants of Canaan, of
whom it is said that consternation and terror seized them, because
they heard that they were cast into hell who were in faith
separate from charity and in the Iffe of evil, who were signified
by the Egyptians, and that they in like manner were to be

8311— 8313.J EXODUS. 129
cast down into hell, to the intent that they who were hi truth
and goodmigiit pass safe and inviolate, and be brought through
to heaven ; this last is signified by these words of the following
verses 16 and 17, " Dread and consternation fell upon them, in
the greatness of Thine arm they are cut off as a stone, until
Thy people shall pass Jehovah, until this people shall pass.
Thou hast possessed : Thou shalt bring them in, and plant them
in the mountain of Thine inheritance a place for Thee to dwell
in." 8312. " Tliey trembled " — that hereby is signified terror, ap
pears without explication.
8313. " Grief seized upon the inhabitants of Philistea"- -
that hereby is signified the despair of enlarging dominion ap
pertaining to those who were in faith separate from good, ap
peal's from the signification of grief, as denoting despair on this
account that they could no longer enlarge dominion, of which
we shall speak presently ; and fromi the signification of the in
habitants of Philistea, as denoting those who are in faitii alone
separate from the good of charity, see n. 1197, 1198, 3412, 3413,.
8093, 8096, 8099 ; they are distinguished from the Egyptians
in this, that they exclude the goods of charity by believing that
man is saved by faith without those goods ; from this principle-
of their doctrine are born several errors, as that salvation is of
mercy without respect to man's life ; that all sins and evils are
washed away by faith, and that thus man walks justified ; also.
that salvation may be effected in a moment, even in the last
hour of death, by the confidence of faith, consequently that it
is not the affection of heavenly love which constitutes heaven.
with man ; these are the Philistines, and. they were called un-
circumcised, by reason of the evils of self-love and the love of
the world in which their lives were principled.. The reason.
why grief in this passage denotes despair is, because the high
est grief is meant, such as is that of women in labor; the ex
pression also in the original tongue signifies such grief ; de
spair, or the highest state of grief, in the Word is also described
by the grief of a woman in labor, as. in David, " The kings
gathered themselves together, terror seized upon them, flie
grief as of a woman in labor f Psalm xlviii. 4, 6. And in Jer
emiah, " O inhabitant of Lebanon, having thy nest in cedars,
how much of grace shalt thou find when grief comes upon thee,
the grief as of a woman in labor f xxii. 23. Again, " The
king of Babel heard their report, hence his hands became re
miss, straitness took hold of him, the grief as of a woman in
labor," 1. 43. And in Isaiah, " The day of Jehovah is near, as
devastation from Schaddai, therefore all hands are let down,
and every heart of man melteth, andi they are affrighted, tor
ments and grief take hold of them, they are in pain as a
woman in travadl," xiii. 6, 7, 8. And in Jeremiah, " Behold
VOL. VIII. 9

130 EXODUS. [Chap. xv.
a people cometii from the land of the north, and a great nation
shall be stii-red up from the sides of the earth, they lay hold of
the bow and the spear, they are cruel and have no mercy, their
voice resoundeth as the sea, and they ride upon horses, pre
pared as a man for war, against thee 0 daughter of Zion ; we
have heard the fame thereof, our hands are let down, strait
ness taketli hold of us, the grief as of a woman in travail," vi.
22, 23, 24 ; in which passage the subject treated of is concern
ing the vastation of truth appertaining to those who are in evil ;
a people from the land of the north denotes those who are in
falses derived from evil ; a great nation from the sides of the
earth denotes those who are in evils altogether opposite to good ;
their laying hold of the bow and the spear denotes that they
fight from false doctrinals; their voice resounding as the sea
denotes reasoning thence ; riding on horses denotes argumen
tation as from the intellectual principle ; prepared as a man
for war denotes the lust of assaulting trutii ; the daughter of
Zion denotes the church where good is ; the straitness which
taketh hold denotes grief at truths being infested ; grief as of a
woman in travail denotes despair at good being hurt ; hence it
is evident that by grief is here signified despair on account of
the hurt done to good. The reason why grief laying hold of
the inliabitants of Philistea denotes despair, or no hope of eii-
lai-giug dominion, is, because the Philistines, that is, they who
established salvation on faith alone witiiout the goods of char-
'\iy, in the otiier life continually affect dominion, by combating
against others, and tiiis so long as they are not yet devastated as
to the science of the knowledges of faith ; for every one in tiie
other life retains the principles of his faith which he had had
in tiie life of the body, nor do any others change them into
tiTiths, but they who have been in the good of life, for good-
desires trutii, and receives it willingly, because it is homogene
ous ; but they who have been in evil of life, do not change, be
ing as it were hard, and they also reject truths, and likewise
are in obscurity, that they cannot even see them, seeing only
siich tilings as_ confirm their own principles, and not the least
of what is against them : such also believe that they are the
most mtelligent of all others, yet they know nothing but to rea
son from an assumed principle ; -wlierefore they are they who
chiefly assault charity, consequentiy who are willing to have
dominion ; for they who are in charity are humble, and as the
lowest are willing to serve all ; but they who are in faith with
out charity, are elated, and are willing to be served by all as
if tiiemselves were supreme ; wherefore also they make heaven
to consist in the glory of having dominion, and suppose, be
cause they l.ielieve themselves more intelligent than all others,
that they shall become archangels, and thus that many others'
will serve them ; and this also in agreement with the word*

8314.] EXODUS. 131
in Daniel, "Tliat the intelligent shall shine as tiie splendor of
the expanse, and they who justify many as the stars for an age
and eternity," xii. 3, but instead of splendor they have dark
ness. 8314. "Tlien the leaders of Edom were in consternation" —
that hereby is signifled the like appertaining to those who were
in the life of evil derived from self-love, appears from the sig
niflcation of leaders, as denoting the chief, thus all and singu
lar, of which signiflcation -we shall speak presently ; and
from the representation of Edom, as denoting those who from
the evil of self-love seize upon falses ^nd reject truths, in the
sense abstracted from person, denoting the evil of self-love to
¦which the false is adjoin,ed and by which truth is rejected ; thus
also denoting those who are in the life of evil grounded in that
love, viz. in self-love. As to what concerns leaders, by them
are signified the chief, in the sense abstracted from person, the
chief things, thus all and singular things, for when leaders are
mentioned, common [things or principles] are signified under
which are the rest, or the chief things, as leaders of thirds, n.
8150, 8276, and they are predicated of good, and in the oppo
site sense of evil ; but by princes are signified also common
[things or principles] under which are the rest, or primary
things, n. 1482, 2089, 5044, but they are predicated of truth.
It is to be noted, that in the Word there are expressions which
appertain to the class of spiritual things, and which appertain
to the class of celestial things, that is, which express such
things as are of trutii or faith, and such things as are of good
or love ; there are also expressions which are predicated of
both ; he who is acquainted with these things may, from the
first glance or reading of the Word, especially in its original
tongue, know what part treats, in the internal sense, of such
things as are of truth, or of such things as are of goo-d. This
is the case with the signification of princes and leaders. Prin
ces signify things primary, and are predicated of the truths of
faith, but leaders signify chief things, and are predicated of the
good of love; in the opposite sense princes are predicated of
the false of faith, and leaders of the evils of love. Hence it is,
that they who I'cigned in Edom were called leaders, as is evi
dent from Gen. chap, xxxvi. 15, 16, 1.7, 18, 19, 21, 29, 30, 40,
41, 42, 43,* the reason is, because by Edom was signified the
good of celestial love, and in the opposite sense the evil of self-
love ; but with the sons of Ishmael, they who presided over
the rest, were not called leaders, but princes. Gen. xxv. 16, be
cause by Ishmael were signifled those who were in truth, n.
3263, 3268, 4747. Froir this ground also they were called
* In the tranflation of those passages, the term here rendered leaders is render
ed dukes, but the learned reader will know (hat both terms properly signify th»
Bame thing, being both derived from the Latin duco, signiffrng to lead ov guide.

132 EXODUS. [Chap. xv.
princes who presided in Israel, Numb. vii. 2, 10, 16, 24, 30,
36, 42, 48, 54, for by Israel were represented those who were
in the truth and good of faith, but they who presided over
Judah were called leaders, because by Judah were represented
those who were in the good of love, as in Zechariah, " Let him
be as a leader in J-udali," Ix. 7. And again, " The leaders of
Judah shall say in their heart, I will confirm to myself the in
habitants of Jerusalem in Jehovah Zebaoth their God ; in that
day I will set the lead,ers of Judah, as a furnace of fire among
the wood," xii. 5, 6.
8315. "The mighty ones of Moab" — that hereby are signi
fied those who are in the life of the false derived from that love,
appears from the signification of the mighty [ones], as denot
ing things reigning and prevailing ; and from the representation
of Moab, as denoting those who are in natural good, and suffer
themselves to be easily seduced, see n. 2468, thus who are in
the life of the false thence derived, for they who are in natural
good, and not in good derived from the truth of faith, thus not
m spiritual good, suffer themselves to be led away to believe
falses of whatever sort they be, thus to live according to
them ; they are led away from truths to falses principally by
those things which favor their loves ; these are they who are
meant by Moab ; that they who are in natural good, and not in
spiritual good, cannot in any wise be lead by any influx from
heaven, see n. 3470, 3471, 3518, 4988, 4992, 5032, 6208, 7198,
8002. The expression, by which the mighty [ones] are express
ed in the original tongue, is predicated of those who are in
truth from good, and in the opposite sense, who are in the false
from evil ; in this latter sense the expression is applied in Eze
kiel chap. xxxi. 11 ; 2 Kings xxiv. 15.
8316. "Terror took hold of them" — that hereby is signified
that they durst not attempt any thing, appears from the signi
fication of being taken hold of by terror, as denoting not to
dare any thing, for with those who are in terror, the blood
grows cold and rushes into the veins, and the circulation ceases,
hence the nerves grow flaccid, and the strength fails, so that
they dare not attempt any thing.
8317. " All the inhabitants of Canaan melted " — that hereby
is signified the like appertaining to those who were of the
church, and adulterated goods, and falsified truths, appears
from the signification of the inhabitants of Canaan, as denoting
those who were of the church, and as denoting those there who
adulterated goods and falsified truths. The reason why by the
inliabitants of Caraan are signified those who were of the
church is, because the church of the Lord had been in the
land of Canaan from the most ancient times, see n. 3686, 4447,
4454, 4516, 4517, 5136, 6526 ; that also they are signified who
adulterated goods and falsified truths, is because by the nations

8315—8320.] EXODUS. 133
there, which the sons of Israel were to expel, are represented
evils and likewise the falses of faith, see n. 8054, they repre
sented these latter because they had before been of the church.
8318. " Dread and consternation fell upon them " — that
hereby is signified that they were without any hope of obtain-
'ng dominion, appears from the signification of dread and con
sternation, when it is said of those who are in self-love and
thence in falses and evils, who are signified by the leaders of
Edom and tiie mighty ones of Moab, as denoting that they are
without hope of obtaining dominion ; for when they are in the
evil of self-love, they are continually desirous to have domin
ion, but when terror falls upon them on account of a victorious
enemy, then the hope of obtaining dominion falls. It is to be
noted that evils are from a double origin, viz. from selflove and
from the love of the world ; they who are in evils derived from
self-love, love themselves alone, and despise all others, except
those who make one with themselves, in loving whom they do
not love them but themselves, because they see themselves in
them ; evils from this origin are the very woi-st of all, for they
who are under their influence not only despise all others in
comparison with themselves, but also pursue them with invec
tives, and bear hatred towards them on every trifling occasion,
and at such times breathe their destruction ; thus revenge and
cruelty become the delight of their lives ; they who are in the
evil of this love, are at a depth in hell according to the quan
tity and quality of that love. But they who are in evil derived
from the love of the world, hold their neighbor also in disdain,
and estimate him merely from his opulence, thus they estimate
wealth but not him ; they desire to possess all things which
belong to their neighbor, and when they are in this desire,
then they are without all charity and mercy : to deprive also
their neighbor of his goods is the delight of their lives, espe
cially of those who are sordidly avaricious, viz. who love gold
and silver for the sake of gold and silver, but not for the sake
of any use derived from them : they, with whom the evil of
this love has dominion, are also in the hells, but not in so deep
hells as they who are in the evil of self-love. Besides these
two origins of evil, there is also given a third, which is to do
evil from principles of false religion ; but this evil has in it tha
character of evil with those who are in self-love and the love
of the world, but not with those who are in love towards their
neighbor and to their God ; for the end is good, and the end
qualifles all other things, see n. 8311.
8319. " In the greatness of Thine ai-m"- — that hereby is sig
nified from omnipotence, appears from the signification of arm,
as denoting; power, see n. ''78, 4931 to 4937; and when it is
said of the Divine [being or principle], as denoting omnipotence.
8320. ."They shall be cut off as a stone" — thathereby is sig-

134 EXODUS. [Chap. xv.
nified a sinking-down as somewhat heavy, appears from what
was explained above, n. 8279, 8298.
8321. " Until Thy people shall pass"— that hereby is signi
fied that thus without danger of infestation all will be saved
who are in the faculty of receiving the truth of good and the
good of truth, appears from the signification of passing, as
denoting to be saved without danger of infestation, for when
they are cast into hell, they who are in falses derived from evil,
and who infested, are removed; then there are none who op-
Eose by injecting falses and evils, and thus there are none who
inder the reception of good and truth from the Lord ; these
are the things which are here signified by passing ; for so long
as the evil were not cast into hell, scarce any could pass, that
is, be saved, for in this case the evil continually excited the evils
and falses appertaining to those who came into the other life,
and thereby drew them back from good and truth. To the in
tent therefore that they who are in good and trutli, might be
liberated from such, the Lord came into the world, and when
He was in the world, by continual temptations at that time ad
mitted into Himself, and by continual victories therein. He
subjugated all such, and next by His presence caused them to
be cast into hell, where being obsessed by their own evils and
falses they might be kept bound for ever. By people are here
meant those wno are in the faculty of receiving the trutii of
good and the good of truth, for people in general signify those
who are in the truth and good of faith, see n. 1259, 1260,
3295, 3681, 4619, in the present case they signify Israel, that
is, those who are of the Spiritual Church, or what is the same
thing, who are in the trutii of good and in the good of truth, n.
7056, 8234. It is said in the faculty of receiving the truth of
good and the good of truth, because no others are in that fac
ulty but they who have lived a life of charity ; this life gives
that faculty. It is one of the greatest errors to believe thai;
faith without charity can give this quality, for faitii without
charity is hard and resisting, and rejects all influx from the
Lord, but charity with faith is yielding and soft, and receives
influx ; hence it is, that charity gives that faculty, but not faitii
without charity ; and because charity gives that faculty, it is
that also which saves, for they who are saved, are not saved by
charity itself, but by charity from the Lord, consequently by
the faculty of receiving it.
8322. " Until this people shall pass" — that hereby is signi
fied that thus they shall be saved who are in truth and good
from the church, appears from what has been just now ex
plained above.
8323. "Thou hast possessed "—that hereby is signifled that
thus tiiey were made the Lord's, appears from the signification
of possessing, as denoting to be His ; inasmuch as tiie subject

8321—8325.] EXODUS. 135
here treated of is coacerning those who are in trutii and good,
to save -whom the Lord came into the world, they are tiiose who
are signified, as being the Lord's ; tiiey are called in otiier
places the redeemed, as in Isaiah, " Art not thou it wliich dried
up tiie sea, the waters of the great abyss, which set the depths
of the sea for a way, that tlie redeemed might pass, thus the re
deemed of Jehovah shall return," li. 10, 11.
8324. Verses 17, 18, 19. Thou shalt bring them in. Thou
shalt plant them in the 'mountain of Thine inheritance, in, the
place for Thyself to inhabit, Thou hast worked Jeliovah, Thine
hands, 0 Lord, have prepared a sanctuary. Jehovah shall
reign into the age and eternity. Because the horse of Pharaoh
came in his chai^ot and in his horsemen into the sea, and Jeho
vah brought hack upon tliem the waters of the sea ; and the sons
of Lsrael went in the dry [ground] through the midst of the sea.
Thou shalt bring them in, signifies elevation : Thou slialt plant
them, signifies regeneration continually : in the mountain of
Thine inheritance, signifies heaven where the good of charity
is : in the place for I'hyself to inhabit, signifies where the Lord
is : Thou hast worked Jehovah, signifies that it is from the Lord
alone : Thy hands, 0 Lord, have prepared a sanctuary, signifies
heaven where they are who are in the truth of faith from the
Lord : Jeliovah shall reign into the age and eternity, signifies
that the Lord alone is Lord of heaven and earth: because the
horse of Pharaoh came in his chariot and in his horsemen, sig
nifies all falses derived from a perverted intellectual principle
appertaining to tiiose who are in faith separate and the life of
evil : into the sea, signifies damnation : and Jeliovah brouglit
back upon them the waters of the sea, signifies the falses deriv
ed from evils, wliich they intended for the good, relapsed upon
them, from the presence of the Lord attendant on tiiose who
were in good : and the sons of Israel went in the dry [ground]
through the midst of the sea, signifies that they who were in
the good of truth and the truth of good passed safely the region
of that hell.
8325. " Thou shalt bring them in " — ^that hereby is signified
elevation, appears from the signification of bringing in, when
to heaven, as denoting elevation ; it is said elevation, because
heaven before the external sight of spirits is on high, and be
fore the internal sight, such as is that of the angels, heaven is
in what is internal ; for every thing internal in the other life is
presented representatively as above, and every thing external
as beneath, hence heaven appears above and hell beneath, see
n. 2148, 3084, 4599, 5146 ; for they are states of truth and of
good, and in the opposite sense states of the false and of evil,
which are represented in the other life by heights and depths,
in a word, which are represented by distances and ^.ilaces, sea
D. 2625, 2837, 3356, 3387, 4321, 4882, 5606, 7381. From' this

136 EXODUS. [Chap. xv.
experience alone it may be concluded, how hardly the natural
man can apprehend spiritual things, consequentiy those things
which are of heaven. Who of this character can comprehend
that spaces and times are not given in heaven, but instead
thereof states, viz. states of good or states of esse instead of
spaces, and states of truth or states of existere instead of times ?
Would not the mere natural man believe that there must be
mere emptiness and nothingness, where there is not time and
space ? Hence it is evident, if the natural man concludes with
himself that nothing is to be believed but what he apprehends,
that in such case he casts himself into enormous errore : as it
is witii spaces and times, so also it is in many other things ; as
for example, the natural man must needs fall into fantastic
[thought] concerning the Divine [being or principle], when he
thinks from time, what the Divine [being or principle] had
done before the creation of the world, that is, what He had done
from eternity till then ; nor can he be extricated from this la
byrinth, until the ideas of time and space are removed ; the
angels, when they think of this eternity, never think of it from
time, but from state. In the other life there appear two statues,
parti V of flesh and partiy of stone, placed in the boundary of
the created universe in front towards the left, and it is said of
tliem, that they swallow up those who think of the Divine
[being] what He had done from eternity, before He created
the world ; the swallowing up represents, that man, inasmuch
as he cannot think but from space and time, cannot extricate
himself thence of himself, but by a power from tiie Divine
[being or principle], which is effected either by the dissipation
of that thought, or by the removal of the ideas of time.
8326. "And shalt plant them" — that hereby is signifled re
generation continually, appears from the signification of plant
ing, as denoting to regenerate, for regeneration is like planting;
for when a tree is planted, it grows into branches, leaves, and
fruits, and from the seeds of the fruits grows into new trees,
and so forth ; the case is similar with regeneration appertain
ing to man, wherefore also man in the Word is compared to a
tree, and a regenerate man tc a garden or paradise ; the truths
of faitii appertaining to him are compared to leaves, and the
goods of charity to fruits, the seeds productive of new trees
to truths which are from good, or what is the same thing, to
faitii which is from charity. It is said regeneration continually,
because regeneration commences with man, but never ceases,
being continually perfecting not only whilst he lives in the
world, but also in the other life to eternity ; and yet it can
never arrive at any such perfection, as to admit of any compari
son with the Divine Tbeing or principle].
8327. " In the muuntain of thine inheritance " — that hereby
is signified heaven where the good of charity is, appears from

8326—8328.] EXODUS. 137
the signification of the mountain of inheritance, as denotino-
heaven, for by mountain is signified the good of love, n. 795',
79B, 2772, 4210, 6435, and by inheritance the life of another,
in this case of the Lord, thus the life of good and truth which
is from the Lord, for they who are in this life,. are called heirs
of the kingdom and sons, n. 2658, 2851, 3672_, 7211 ; inasmuch
as these_ things are signified by the mountain of inheritance,
heaven is also signified, for heaven is heaven from the good of
love, and is an inheritance to those who are of the Lord.
_ 8328. " The place for Thyself to inhabit "—that hereby is
signified where the Lord is, appears from the signification of
place, as denoting state, see just above, n. 8326, in this case a
state of good from the Divine [being or principle], because
heaven is meant ; and from the signification of the habitation
of Jehovah, or for Tliyself to inhabit, as denoting where the
Lord is ; that to inhabit is predicated of good, see n. 2712,
3613, and that the habitation of Jehovah is good, and hence
heaven, n. 8268, 8309 ; that the Lord is Jehovah in the Word,
see above, n. 8261. Frequent mention is made by the Lord of
the Father who is in the heavens, and in such cases is meant
the Divine [being or principle] in heaven, thus the good con
stituent of heaven ; the Divine [being or principle] considered
in Himself is above the heavens, but the Divine [being or prin
ciple] in the heavens is the good which is in the truth which
proceeds from the Divine being or principle], this is meant by
the Father in the heavens ; as m Matthew, " That ye may b' ;
the sons of your Father wlio is in the heavens ; that ye may b ;
perfect as your Father who is in the heavens is perfect f v. 45,
i8, chap. vi. 1. " Our Father who art in tlie heavens, hallow
ed be Thy name," vi. 9. " Doing the will of the Father who is
in the heavens," vii. 21, and further. Matt. chap. x. 32, 33; chap.
xvi. 17 ; chap, xviii. 10, 14, 19. The Divine [principle] which
is in the heavens is the good which is in the Divine Truth
which proceeds from the Lord, but the Divine [principle] above
the heavens is the Divine Good itself. By the place for Thyself
to inhabit is signified heaven, where the Divine Truth proceed
ing from the Lord is, for this makes heaven. How the case is
with the Divine Truth which proceeds from the Lord, as being
good in heaven, may be illustrated by comparison with the
sun, and with the light which is from the sun ; in the sun is
fire, but from the sun proceeds light, which light has in it heat,
from which heat gardens germinate, and become as paradises ;
the fire itself of the sun does not pass to the earth, for it would
burn up and consume all things, but [what passes to the earth
is] the light wherein is heat from the fire of the sun ; this light
in the spiritual sense is the Divine Truth, the heat is the good
hi the truth from the Divine Good, and the paradise thence is
heaven.

138 EXODUS. [Chap. xv.
8329. "Tliou hast worked Jehovah"— that hereby is signi
fied that it was from the Lord alone, appears from the signifi
cation of working, when it is said of regeneration, and of hea
ven, as denoting that it is from the Lord alone, for the all of
regeneration, and. the all of heaven is from the Lord.
8330. "Thy hands, O Lord, have prepared a sanctuary"—
that hereby is signified heaven where they are who are in the
truth of fiiith from the Lord, appears from the signification of
sanctuary, as denoting heaven where the trutii of faith is, of
which we shall speak presentiy ; and from the signification of
Thy hands have prepared, as denoting that it is from the Lord.
The reason why it is said of sanctuary, that hands have pre
pared it is, because hands are predicated of truth, and signify
power ; that hands are predicated of truth, see n. 3091, 8283 ;
and that they denote power, n. 878, 3387, 4931 to 4937, 6327,
5328, 6292, 6947, 7011, 7188, 7189, 7518, 7673, 8050, 8069,
8153, 8281 ; in like manner as the sanctuary, that this is pre
dicated of truth, see n. 8302 ; but the expressions which pre
cede, as "The place for Thyself to inhabit, and Thou hast work
ed Jehovah," are predicated of good, because they are referred
to the mountain of inheritance, by which is signified heaven
wherein is the good of charity, n. 8327 ; that there are expres
sions in the Wi ird which are predicated of good, and expres
sions which are predicated of truth, see. n. 8314. It may be ex
pedient briefly to say what is meant by the heaven in which
is the good of charity, which is signified by the mountain of
inheritance, and what by the heaven in which is the truth of
faith, which is the sanctuary ; the heaven in which is the good
of charity, is that in which the interior [angels] are, who are
of the Lord's spiritual kingdom, and the heaven in which is
the trutii of faith, is that in which the exterior are who are of
that kingdom ; they who are interior, are in charity itself, and
thence in faitii ; but they who are exterior, are such as are in
faitii but not yet in charity ; these latter do good from obedience,
but the former from affection ; from these considerations it is
evident, what is meant by thehea^'en in which is the good ot
charity, and'what by the heaven in which is the truth of faith.
As to what concerns the sanctuary, it is in the supreme sense
the truth of faith which is from the Lord, and hence in the re
presentative sense it is the Lord's spiritual kingdom, also the
Spiritual Church, and hence the regenerate man who is a
church ; and it is thus, in a sense abstracted from those things,
the truth of faith, thus faith itself; what is holy [sanctum], see
above, n. 8302. Hence now it is, that heaven is called sanc
tuary ^rom the truth of faith which is from the Lord ; as in
Davia, " Let Jehovah answer thee in the day of straitness, let
Him send help to thee from ihe sanctuary, and support thee ou^
of Zion," Psalm xx. 1, 2 ; where sanctuary denotes the heaven

8329— 8331.J EXODUS. 139
where the truth of faith is, and Zion the heaven where the good
of love is. Again, " They have seen thy goings, O God, the
goings of my God, of my King in the sanctuary : God is formi
dable out of tlie sanctuaries, the God of Israel, Psalm Ixviii.
24, 36, in which passage sanctuary denotes the heaven where
the truth of faith is, hence the term God is applied and not Je
hovah, also the term King, because the term. God is used where
trutii is treated of, and the term Jehovah where good is treated
of, see n. 2586, 2769, 2807, 3822, 3921, 4402, 7010, 7268 : and
because King is truth, n. 1672, 1728, 2015, 2069, 2009, 4575,
4581, 4966, 5044, 6068, 6148. Again, " He shall praise Jah,
because He hath looked from the height of His sanctuary, Je
hovah froTU the heavens hath looked to the earth, to hear the
froaning of him that is bound, to open to the sons of death,"
'salm cii. 18, 19, 20, where sanctuary also denotes heaven as
to the truth of faith. Again, '¦'¦Praise God in His sanctuary,
praise Him in the expanse of His strength," Psalm cl. 1, where
to praise in the sanctuary denotes from the truth of faith which
is from the Lord, to praise in the expanse of strength denotes
from the good of charity which is from the Lord.
8331. "Jehovah shall reign into the age and eternity"—
that hereby is signified that the Lord alone is the Lord of hea
ven and earth, appears from this consideration, that it may be
said of Jehovah, that is, of the. Lord, that He shall reign into
the age and eternity, of the angels that they shall indeed reign,
but from the Lord, thus still it is the Lord alone [who reigns]
by them. It was customary -with the ancients, who were of the
church, to say, God reigns, also, God shall reign for ever, by
which -w^as signified, that it is well with the church, because in
Buch case good and truth from the Divine [being or principle]
are with it, in general thereby was signified that Jehovah is
the only God ; and because they were instructed concerning
the Lord's coming, that the Lord is the only Lord of heaven
and earth. Inasmuch as in the church amongst the ancients it
was customary to say, God shall reign, therefore in David some
Psalms are inscribed by, Jehovah shall reign, as Psalm xciii.
1; Psalm xcvii. 1; Psalm xcix. 1. And again, "¦Jehovah
shall reign for ever, thy God 0 Zion, into generation and gene
ration. Hallelujah," f*salm cxlvi. 10. And in Isaiah, " How
delightful upon the mountains are the feet of him that evan-
gelizeth, that saith to Zion, thy God shall reign," Iii. 7, speak
ing of the Lord. And in the Apocalypse, "-The kingdmris of
the world are become [the kingdoms] of our Lord, and of His
Christ, and He shall reign into the ages of ages," Ee\'._xi. 15.
And again, "I heard the voice of [one] saying. Hallelujah, be
cause the Lord God reigneth," Eev. xix. 6 ; from these_ pas
sages it is also eviden'-, that those words were wordsof joy,
hence the exclamation Hallelujah, and hence it is said, how

140 EXODUS. [Chap. xv.
delightful are the feet of him that evangelizeth, that saith. Thy
God reigneth. That the Lord is the Lord of heaven and earth,
is manifest in Matthew, " Jesus said to the disciples, all power
is given to Me in heaven and in earth," xxviii. 18.
8332. " Because the horse of Pharaoh came in his chariot
and in his horsemen " — that hereby are signified all falses de
rived from a perverted intellectual principle appertaining to
those -who are in faith separate and a life of evil, appears from
the signification of the horse of Pharaoh, also of his chariot,
and of his horsemen, as denoting all falses derived from a per
verted intellectual principle, see n. 8146, 8148 : and from the
the representation of Pharaoh and tiie Egyptians, as denoting
those who are in faith separate from charity and a life of evil,
see n. 7926, 8148.
8333. " Into the sea " — thathereby is signified into damnation,
appears from the signification of the Eed Sea [mare suph], as
denoting hell, see n. 8099, 8137, 8138, in the present case
damnation, because it is said that they came into the sea, and
afterwards that Jehovah brought back upon them the waters
of the sea, by which is signified that they sunk down into hell ;
for they come into damnation before they come into hell.
8334. " And Jehovah brought back upon them the waters of
the sea " — that hereby is signified that the falses derived from
evils which they intended for the good, relapsed upon them,
from the presence of the Lord attendant upon those who were
in good, appears from the signification of the expression, " Je
hovah brought back upon them the waters of the sea," as de
noting that the falses of evil which they intended for the good
relapsed upon them. That falses derived from evil are collect
ed into one, and are infused into those who are in evil, and
that they are closed up by them, see n. 8146. Tliat the falses
derived from evil, which the evil intend to others, relapse upon
themselves from the law of order, see n. 8214, 8223, 8226 ; that
a closing up by falses of evil is casting into hell, see n. 8210,
8232 : and that this is effected by the mere presence of the
Lord attendant on the good, when he protects them, and gffts
them with heaven and the joy of heaven, see n. 8137, 8266.
8335. "And the sons of Israel went in the dry [ground]
through the midst of the sea " — that hereby is signified that
they who were in the good of truth and the trutii of good pass
ed safely the region of that hell, appears from what was ex
plained, n. 8099, 8185.
8336. Verses 20. 21. And Miriam the prophetess the sister
of Aaron took a timiret in her hand; and all tne women went
forth after her in timbrels and dances. And Miriam answer
ed them. Sing ye to Jehovah, because exalting He hath exalted ;
the horse and his rider He hath cast into the sea. And Miriam
the prophetess the sister of Aaron took a timbrel in her hand,

8332— 8837.J EXODUS. 141
signifies the glorification of the Lord from the good of faitii :
and all the women went forth after her, signifies all the goods
of truth : in timbrels and in dances, signifies celebration from
joy and gladness : and Miriam answered them, signifies what
is reciprocal : Sing ye to Jeliovah, signifies that the Lord alone
hath gloiy : because exalting He hath exalted, signifies that He
hath manifested his Divine [being or principle] in the Human:
the horse and his ride^ He hath cast into the sea, signifies by
this that from the mere presence of Himself the falses of faith
and the evils of life cast themselves into hell.
8337. " And Miriam the prophetess the sister of Aaron took
a timbrel in her hand " — that hereby is signified the glorifi
cation of the Lord from the good of faith, appears from the
representation of Miriam, as denoting the good of faith, for
Moses represents the truth of faith which immediately proceeds
from the Lord, thus internal truth, but Aaron the truth of faitii
which proceeds mediately from the Lord, thus external truth,
n. 7009, 7089, 7302, hence Miriam is the good of faith which
proceeds mediately from the Lord, for when men [viri] repre
sent truth, their women represent good, n. 6014 ; inasmuch as
Miriam with the women represents external good, therefore it is
added the sister of Aaron, and it is not said the sister of Moses ;
also good and truth are as sister and brother, n, 3160 ; but it is
to be noted, that women represent good and men [viri] trutii when
the Spiritual Church is treated of, whereas women represent truth
and men [viri] good where the Celestial Church is treated of, n.
4823 ; and from the signification of prophetess, as denoting one
who teaches, see n.2524, 2534, 7269, in the present case who joins
in praising the Lord, or what is the same thing, who glorifies
Him from the good of faith, because she sung to Jehovah, as
Moses and the men of Israel ; that to sing denotes to glorify,
see n. 8261, 8263, 8267 ; and from the signification of taking a
timbrel in the hand, as denoting to glorify from the good of
faith, for a timbrel is predicated of spiritual good, or what is
the same thing, of the good of faith, n. 4138.* Formerly in
divine worship several kinds of musical instruments were ap
plied, but with much distinction ; in general by the wind instru
ments were expressed the affections of good, and by the string
ed instruments the affections of truth, and this from the cor
respondence of every thing sonorous with the affections : it is
a known thing, that by some kinds of musical instruments are
expressed natural affections of one quality, by some natural
affections of another quality, and when suitable harmony con
spires, that they actually call forth those affections ; they who
are skilled in music are aware of this, and also act accordingly
in applying the several instruments to the pui-pose intended ;
* In the n. 4138, here referred to, the expression here rendered timbrel is render
ed drum, but both expressions denote the same sort of instrument.

142 EXODUS [Chap. xv.
this circumstance has its ground in the very nature of sounds,
and of their agreement w'ith tiie affections ; man learnt this at
first, not from science and art, but from the hearing and its ex
quisite sense : hence it is plain that it does not originate in the
natural world, but in the spiritual, and in this case is derived
from the correspondence of things which fiow from order in the
natural world with things in the spiritual world. Harmonious
sound and its varieties in the natural world correspond to states
of joy and gladness in the spiritual, and states of joy and glad
ness in the spiritual world exist from affections, which in that
world are the affections of good and truth. Hence now it may
be manifest, that musical instruments correspond to the delights
and pleasantnesses of spiritual and celestial affections, and
that some instruments correspond to the latter affectiohs, some
to the former, see what was said and shown before on this sub
ject, n. 418, 419, 42( I, 4138. As to what specifically concerns the
timbrel, it corresponds to spiritual good, that is, to the good of.
truth ; the reason is, because the timbrel is not a stringed in
strument, neither is it a Avind instrument, but inasmuch as it is
made of skin, it is a stringed instrument as it were continuous,
and also because its sound is graver and deeper than the sound
of stringed instruments. This may likewise be manifest from
the Word, where the timbrel is named, as in Isaiah, " The joy
of the tiinbrds shall cease, the tumult of the cheerful shall
cease, the joy of the harji shall cease," xxiv. 8, where the joy
of the timbrels denotes the delights of the affections of the
good of faith ; the joy of the liaro denotes the delight of the
affection of the truth of faith. And in Jeremiah, " Again I
will build thee, that thou mayest be built, O virgin of Israel,
thou shalt again adorn thy timbrels, and shalt go forth into the
dance of them that sport," xxxi. 4, where to adorn the timbrels
denotes to glorify God from spiritual good, for the subject
treated of is concerning the Spiritual Church, which is the vir
gin of Israel. In like manner in Ezekiel, " Tlion hast been in
Eden the garden of God : the work of thy timbrels and of thy
pipes in thee was prepared in the day in which thou wast cre
ated," xxviii. 13, speaking of Tyre, hj which are signified the
knowledges of good and truth, and by timbrels and pipes the
affections of the former and the joys of the latter. And in
David, " They have seen thy goings, 0 God, the goings of my
God in the sanctuary. The singers went before, the players on
instruments after, in the midst of virgins beating the timbrels,"
Psalm Ixviii. 24, 25. Again, "Make acclamation to the God
of Jacob, lift up the song, and give the timbrel, the delightful
harp with the psalteiy," Psalm Ixxxi. 1, 2. Again, " Sing to
Jeliovah a new song, let them praise His name in the dance,
with the timbrel and harp let them play to Him," Psalm clxix.
1, 3, where to praise with the timbrel denotes to glorify frora

8338, 8339.] EXODUS. 143
the delight of the affection of the good of faitii, and to praise
with the harp denotes the pleasantness of the affection of the
truth of faith. Again, " Praise God with the timbrel and
dance, praise Him with the strings and organ, praise Him with
the cymbals of sound, praise Him with tlie cymbals of loud
sound," Psalm cl. 3, 4, 6, where to praise with' the timbrel and
dance denotes from the good and truth of faith ; with the
strings and organ denotes from truths and the good thence de
rived. Inasmuch as instruments of every kind by correspon
dence signified the delights and pleasantnesses of spiritual and
celestial affections, hence also it was inscribed on several of
the Psalms of David, and indicated how they were to be play
ed, as upon Neginoth, upon Nechiloth, upon the Octave, Sclii-
fajon, Gitthitii, Muthlabbean, Scheminith, Schuschannin, Mac-
alatli. 8338. "And all the women went forth after her" — that
hereby are signified all the goods of truth, appears from the
signification of women, as denoting the affections of good,
when men [viri] denote the affections of truth, see just above,
n.. 8337.
8339. "In timbrels and dances" — that hereby is signified
celebration from joy and gladness, appears frora the significa
tion of timbrel, as being predicated of the affection' of spiritual
good, or of the good of truth, and as sigTiifying its delight or
joy, see just above, n. 833.7 ; and from tlie signification of dance,
as being predicated of the affection of spiritual truth, and as
signifying its pleasantness or gladness, of which we shall speak
presently. In ancient times gladness of heart was testified not
only by musical instruments and by singing, but also by
dances ; for joys of the heart or interior joys in the body
burst forth into various acts, as into singing, and also into
dances ; and whereas in ancient times the gladnesses, which
excelled all others, were spiritual gladnesses, that is, were de-
lived from the affections of spiritual loves, which were those
of good and truth, therefore also it was at that time allowed to
adjoin dances to songs and musical harmonies, and thus like
wise by these methods to testify joy. Hence it is that dances
are mentioned in the Word, and "tiiereby are signified the glad
nesses of the affections of truth or faith derived from good_ or
charity ; as in Jeremiah, " Again thou shalt adorn tiiy tim
brels, and shalt go forth into the dances of them that sport.
Their soul shall become as a watered garden, and they shall
not sorrow any more, then shall the virgin he glad in the dance,
both young men and old together," xxxi. 4, 12, 13. Again,
"The joy of our heart shalh cease, our dance hath been turned
into maurning." Lam. v. 15. And in David, " Thou hast
turned my mourning into a dance for me," Psalm xxx. 11.
Again, " Let thc-r^ praise His name in the dance, with timbrel

144 EXODUS. [Chap. xv.
and liarp let them play to Him," Psalm cxlix. 3 ; Psalm cl. 4.
That the Gentiles also in their divine worship played and
danced, is manffest from Exod. chap, xxxii. 6, 19. It is said
joy and gladness, because joy in the Word is predica.ted of
good and gladness of trutii ; hence in the Word in several pas
sages mention is made of joy and gladness both together, as in
Isaiah, " Behold it '-i&joy a'rid gladness to kill an ox," xxii. 13.
Again, '¦'¦Joy and gladness shall overtake them, and sorrow
and groaning shall fly away," xxxv. 10. Again, "Jby and
gladness shall be found in Zion, confession and the voice of
singing," li. 3, 11. And in Jeremiah, " The voice of joy and
the voice of gladness, and the voice of the bridegroom and the
voice of the bride," xxxiii. 11. And in Zechariah, " The fast
of the tenth [month] shall be to the house of ^Mdishfor joy amd
gladne.fs," Yui. 19. And in David, "Thou shalt make me to
nea,r joy and gladness," Psalm li. 8. In these passages, inas
much as joy is predicated of good and gladness of truth, both
are mentioned, otherwise one expression would have been siff-
flcient ; such is the holy speech which occurs in the Word, to
the intent that in singular the things therein there may be a
celestial marriage, that is, the marriage of good and truth,
see n. 683, 793, 801, 2173, 2516, 2712, 4138, 5138, 5502, 7945.
8340. " And Miriam answered them " — that hereby is signi
fled what is reciprocal, appears from the signification of an
swering, when the subject treated of is concerning the glorificar
tion of the Lord by a song, as denoting what is reciprocal :
amongst the ancients in sacred worship it was also customary
to sing by choirs, viz. that there might be one or some to an
swer, by which was represented what is reciprocal, and the reply,
such as is that of the church frora heaven, and of heaven from
the Lord. This is signified in Hosea, " / will answer, and
sing to Hira," xiv. 8 ; and in Moses, " Then sang Israel this
song. Ascend O fountain, answer ye upon it," Numb. xxi. 17.
8341. " Sing ye to Jehovah " — ^that hereby is signified that
the Lord alone has glory, appears from what was explained
above, n. 8263, where the same words occur.
8342. " Because exalting He hath exalted " — that hereby is
signified that He manifested His Divine [being or principle] in
the human, appears from what was said above, n. 8264, where
the same words occur.
8343. " The horse and his rider He hath cast into the sea" —
that hereby is signified that from His presence alone the falses
of faith and evils of life cast themselves into hell, appears from
the signification of the horse and rider, as denoting falses de
rived from evil, see n. 8146, 8148 ; and from the signiflcation
of casting into the sea, as denoting into hell, see n. 8099, 8137,
8138 ; that this was done from the mere presence of the Lord,
see n. 8137, 8266. It is said that falses and evils cast them->

8340—8344.] EXODUS. 145
selves into hell, by reason that the falses and evils themselves,
wnich arc cast into hell, are what draw along witii them those
to whom they adhere ; for men, by evil of life, become forms
of falses derived from evil, wherefore when the evils tiiemf elves
with the falses are cast down, the forms also, to which thc;y ad
here, are drawn down together with them ; for falses and evils
are exhalations from the nells, and flow in with those, who by
evils of life have made their interiors forms of reception ; that
the all of tiiought and of will flows in, good out of heaven, but
evil from heU, see n. 2886, 2887, 2888, 4151, 4249, 6846, 6189,
6213, 6191, 6193, 6203, 6206, 6324, 6325, 7147, 7343 ; from
this ground now it is said, that the falses of faith and evils of
life cast themselves into hell. On this account the angels,
when they think and speak about the hells, think and speak
concerning falses and evils abstractedly from those who are
there ; for the angels always remove ideas of person, and re
main in ideas of things, see n. 5225, 5287, 5434^
8344. Verses 22, 23, 24, 26, 26. And Moses made Israel
to journey frotn the Red Sea [mare suph], and they ivent forth
to the 'Wilderness of Shur, and Went three days into the wilder
ness, and did not find waters. And they came to Ma'rah, and
they could not drink the waters hy reason of bitterness, because
they were bitter, therefore he called the name thereof Marah.
And the people murmured against Moses, saying, what shall
we drink ? And he cried to Jehovah, and Jeliovah shewed him
[apiece of] wood, and he cast it to the waters, and the waters
were made sweet. There he set for Him a statute, and a judg-
tnent, and there He tempted him. And said, if hearing thou
wilt hear the voice of Jeliovah thy God, and wilt do what is
right in His eyes, and wilt hearken to • His precepts, and wilt
keep all His statutes, every disease which I have put into the
Egyptians I will not put upon thee, because I Jehovah am thy
healer. And Moses made Israel to journey frora the Eed Sea
[mare suph], signifies what is successive according to the order
of Truth Divine, after that they have passed the region of hell :
and they went forth to the wilderness of Shur, signifies a state
of temptation into which they were next led : and they went
three days in the wilderness, and did not find waters, signifies
that truths failed, and at length absolutely : and they came to
Marah, signifies a state of temptation: and they could not
drink the waters by reason of bitterness, beeause they were
bitter, signifies that truths appeared to them undelightful, be
cause without the affection of good : therefore he called the
name thereof Marah, signifies tiie state and. quality of that
temptation : and the people murmured against Moses, signifies
tiie feeling of pain from the bitterness of temptation: saying,
»vluit shall we drink, signifies that they do not endure truths,
lK'ca.use tliey are und'eMgli.tfid from the want of their affectioa:-
vor.. VIII. iO

146 EXODUS. [Chap, xv,
and he cried to Jehovah, signifies supplication to the Lord from
the feeling of pain : and Jehovah shewed hira a [piece of]
wood, signifies that the Lord inspired good : and he cast it into
the waters, signifies with which he affected truths : and the
waters were made sweet, signifies that hence truths were made
delightful : there He set for hira a statute and a judgment,
signifies the truth of order on this occasion revealed : and there
He tempted him, signifies as to temptations in general : and
said, signifies instruction : if hearing thou wilt hear the voice
of Jehovah thy God, signifies the faith of the precepts of the
Lord : and wilt do what is right in His eyes, signifies a life ac
cording to them: and wilt hearken to !His precepts, signifies
obedience and life according to tiie goods of faith which are the
interior things of the church : and wilt keep all His statutes,
signifies a life according to the trutiis of faith, which are the
exterior things of the church : every disease which I have put
into the Egyptians, I will not put upon thee, signifies that they
should be withheld frora the evils appertaining to those who
are in faitii separate and in the life of evil : because I Jeliovah
am thy healer, signifies that the Lord alone preserves from
evils. 8345. " And Moses made Israel journey from the Eed Sea
[mare suph] " — That hereby is signified what is successive ac
cording to the order of Divine Truth, after that they had pass
ed the region of hell, appears from the signification of journey
ing, as denoting what is successive and continuous as to life
and its order, see n. 4375, 4554, 4585, 5996, 8182; and from
the representation of Moses, as denoting Divine Truth, see n.
7010, 7014, 7382 ; hence by Moses making to journey is signi
fied what is successive according to the order of Divine Truth ;
and from the representation of Israel, as denoting those of the
Spiritual Church who were detained in the lower earth to the
coming of the Lord, and were then liberated, see n. 6514,
«854, 7828, 7932, 8018, 8321 ;- and from the signification of the
Eed Sea [mare suph], as denoting the hell where those of the
church are, who are in faith separate from charity, and in a
life of evil, see n. 8099, 8137, 8148 ; that they, when liberated,
¦were brought through the hell, which is signifled by the Eed
•Sea [mare suph], see n. 8099.
8346. " And they went forth to the wilderness of Shur " —
-that hereby is signified the state of temptation into which they
were next brought, appears from the signification of going
¦forth, as denoting to be brought [or led] ; and from the signi
fication of the wilderness of Shur, as denoting a state of temp
tation ; that a wilderness denotes a state of undergoing temp
tation, see n. 3828, 8098, and that Shur denotes the scientifics
of the church which have not yet gained life, n. 1928, thus
such tilings as were to gain life by temptations, for spiritual lifa

8345—8349.] EXODUS. 147
is acquired by temptations, which are spiritual combats or
combats against evils and falses, and by victories in combats :
that they who were of the Spiritual Church underwent temp
tations after the Lord's coming into the world, and that they
could not before, see n. 8159.
8347. " And they went three days in the wilderness, and did
not find waters " — that hereby is signified that trutiis failed,
and at length absolutely, appears from the signification of
three days, as denoting what is full, see n. 2788, 4495, 7715 ;
and from the signification of the Avilderness, as denoting a state
of undergoing temptations, see just above, n. 8346, and from
the signification of waters as denoting the truths of faith, see
n. 27U2, 3068, 3424, 4976, 6668 ; hence not to find waters de
notes that truths failed ; that they failed absolutely, is signified
by going three days : it is said in the wilderness, because there
they were tempted, as it follows.
8348. " And they came to Marah " — that hereby is sig
nified a state of temptation, appears from this consideration,
that there they were tempted ; which is also said in what follows
in these words, " Tliere He set for him a statute and a j udgment,
and there He tem.pted him," vei-se 25.
8349. " And they could not drink the waters by reason of
the bitterness, because they were bitter " — that hereby is sig
nified that truths appeared to them undelightful, because with
out the affection of good, appears from the signification of
drinking waters, as denoting to receive truths, and to apply
them under good, see n. 3069, 6709 ; and from the signification
of waters, as denoting truths, see just above, 8347 ; and from
the signification of bitter, as denoting what is undelightful, see
n. 7864 ; hence it is evident, that by their not being able to
drink the waters by reason of bitterness, because they were
bitter, is signified that truths appeared to them undelightful ;
the reason why it denotes because without the affection of good
is, because all the delight of truth exists from good ; the rea
son why the affection of trutii derives its origin from good is,
because good loves truth and truth good, for those two princi
ples are joined together as by a marriage. It is a known thing
that every one is willing to be instructed in those things which
he loves and has for an end ; he who loves good, that is, who
wills from the heart to worship God, and to do well to his neigh
bor, loves to be instructed in the things conducive thereto,
consequentiy in truths, from which considerations it may be
¦manifest that all the affection of truth is from good. Tliere are
[some] indeed who live evilly, and yet are willing to be in
structed in truths, but it is not the afl'ection of truth appertain
ing to tiiem, but only the affection of confirming the doctrinals
of the church for the sake of self-glory, that is, reputation, hon-
tiie genuine affection of truth is to wiU to know

148 EXODUS. [Chap. xv.
what is true for the sake of life in the world, and for the sake
of eternal life. They who are principled in this genuine affec
tion come into temptation, when truths begin to fail them,
and especially when the ti-uths which they know appear unde
lightful ; this temptation derives its origin from this circum
stance, that the communication with good is intercepted ; and
this communication is intercepted, as sopn as man comes
into his own proprium, for thus he lapses into the evil of
the love of himself or the world : when he emerges from that
state truths become delightful. This is meant in what fol
lows by the bitter waters being healed by the [piece of] wood
cast into them, for by wood is signified good.
8350. "Therefore he called the name thereof Marah "—that
hereby is signified the state and quality of that temptation, ap
pears from this consideration, that the names which are assign
ed to the things treated of in the Word, comprehend the qual
ity and state of the thing which is treated of, see n. 2643,
3422, 4298, 4442 ; in the present case therefore Marah signifies
the quality and state of the temptation which is treated of in
these verees ; Marah also signifies what is bitter.
8351. " And the people murmured against Moses " — that
hereby is signified the feeling of pain from the bitterness of
temptation, appears from the signification of murmuring, as
denoting complaint, such as occurs in temptations, thus a feel
ing of pain from the bitterness of temptation. The temptations
vliich they underwent who were of the Lord's Spiritual
Church, after that they were liberated from infestations, also
the temptations which they are to undergo who are of that
church, are described by the murmurings of the sons of Israel
in the wilderness ; and whereas spiritual temptations are com
monly brought to despair, n. 1787, 2694, 6279, 5280, 7147,
7166, 8165, therefore by murrauring is signified complaint from
a feeling of painin temptations, as Exod. xvi. 2, 3 ; chap. xvh.
3 ; Num. xiv. 27, 29, 36 ; chap. xvi. 11. It is said against
Moses, because against the Divine [being or principle], for by
Moses is represented Divine Truth, n. 6723, 6752, 6771, 6827,
7(>10, 7014, 7089, 7382. As to what concerns the temptations
which they underwent who were of the Spiritual Church, and
which they are to undergo -who are of that church, it is to be
noted, that faith cannot in any wise be implanted in those who
are of the Spiritual Church but by temptations, thus neitiier
can_ charity be implanted ; for in temptations man is in combat
against the false and the evil, which principles flow-in into the
external man from hell, whilst good and truth flow in through
the intemal from the Lord ; thus by the combat of the internal
man with the external, which is called temptation ; and so far
as the external man in such case is reduced to obedience under
the internal so far faith and charity are implanted ; foi the ex

8350—8352.] EXODUS. 149
ternal or natural principle of man is the receptacle of trutii and
good from the internal ; and if the receptacle is not accommo
dated, it does not receive any thing which flows in from an in
terior principle, but either rejects it, or extinguishes, or suffo
cates, whence tliere is no regeneration. Hence it is, that there
must needs be temptation that man may be regenerated, -which
is effected by the implantation of faith and charity, and thus
by the formation of a new will and of a new understanding ;
on which account also the church of the Lord is called mili
tant [combating] ; see what was said and shown before on this
subject, n. 3928,4249, 4341, 4672, 6356, 6574, 6611, 6657, 7090,
7122, 7159, 8168, 8179, 8273.
8352. " Saying, what shall we drink " — that hereby is signi
fied that they do not endure truths because undelightful from
the want of their affection, appears from the signification of
drinking, as denoting to be instructed in truths, and to receive
them, also to be affected with them, and hence to appropriate
them to themselves, see n. 3069, 3168, 3772, 4017, 4018, in the
present case not to endure them, by reason that they were un
delightful on account of the want of the afl'ection of good,
which is signified by the waters being bitter, according to what
was explained above, n. 8349. Tnis temptation consists in
this, that they complain and are in pain because the truths,
which had before been delightful to them, and which thereby
made their spiritual life or the life of heaven, now appear to
them undelightful, insomuch that they can scarce endure them.
The mere natural man cannot believe that such a circumstance
could cause any thing of pain [or grief], for he thinks and says
to himself, what have I to do with truths, whether they be de
lightful or undelightful : if they are undelightful, I have noth
ing to do but to reject them ; but the spiritual man feels quite
another sentiment ; it is the delight of his life to be instructed
in truths and to be illustrated in such things as relate to his
soul, thus to his spiritual life, wherefore when those things fail,
his spiritual life labors and suffers, whence comes grief and
anxiety ; the reason is, because the affection of good is contin
ually flowing in through the internal man from the Lord, and
exciting in the external [man] things suitable to itself, which
[suitable things] before caused the delight of the affection of
truth, and when they are assaulted by the evils of self-love and
the love of the world, which the man had also before percei^ ed
as delightful, hence arises a conflict of delights or affections,
which gives birth to anxiety, and to pain and complaint in con
sequence of anxiety. It may be expedient briefly to say how
the case is with the temptation which exists by a deficiency of
truth ; the nourishment of spiritual life is good and truth, aa
the nourishment of natural life is meat and drink ; if there he
a deficiency of good it is like a deficiency of meat, and if there

150 EXODUS. [Chap. xv.
be a deficiency of truth it is like a deficiency of drink ; the sen
sation of pain arising from that deficiency is like the sensation
of pain arising from hunger and thirst. This comparison is
grounded in con'espondence, for meat corresponds to good,
and drink to truth, and it is in consequence also of this corres
pondence, that meat and drink nourish the body better and
more suitably, when raan at his meals is at the same time in
•he delight of discom-se with others concerning such things as
he loves, than when he sits at table alone without company;
when man is in this latter state, then the vessels of his body
receptive of food are bound up, but when he is in the former
state, the same are then open ; the correspondence of spiritual
food and of natural food produces such effects. It is said the
delight of discourse with others concerning such things as he
loves, because every thing of that sort has relation to good and
truth, for there is nothing given in the world which has not re
lation to both tiiose ju-inciples ; what a man loves has relation
to the good appertaining to him, and what instructs him con
cerning good, and thereby joins itself with good, has relation
to truth.
8353. " And he cried to Jehovah" — that hereby is signified
supplication to the Lord from the feeling of pain, appears from
the signification of crying, as denoting iinploration, see n. 6801,
and also interior lamentation, n. 7782, hence also it denotes
supplication from a feeling of pain : that Jehovah in the Word
is the Lord, see n. 8261.
8354. " And Jeliovah showed him a [piece of] wood " — that
hereby is signified that the Lord inspired good, appears from
the signification of showing, when by Jehovah, that is, the
Lord, as denoting to give perception, and as tiiis is eff'ected by
infiux, it denotes to inspire ; and from the signification of wood,
as denoting good, see n. 643, 2784, 2812, 3720.
_ 8355. " And he cast [it] into the waters "—that hereby is
signified with which He affected truths, appears from the sig
nification of casting, wood into waters, when wood denotes good
and waters denote truths, as denoting to affect truths with good ;
that wood denotes good, see just above, n. 8354, and that wa
ters denote truths, n. 2702, 3058, 3424, 4976, 5668, 8349.
8356. "And the waters were made sweet" — that hereby is
sigmfied that hence truths were made delightful, appears from
the signification of sweet, as denoting what is delightful, for
sweet in the spiritual sense is the sweet of life, which is one
with delight ; and from the signification of waters, as denoting
truths, see just above, n. 8355. The case herein is this ; that man
IS affected with truth is owing to good, for good and trutii arc
conjoined as m a marriage, consequentiy the one loves the
other as one conjugial partner loves the other coniugial partner ;
hence also the conjunction of good and of tnuli is compared

8.353—8361.] EXODUS. 151
in the Word to a marriage, and the truths and goods -which are
thence born are called sons and daughters. From these con
siderations it may be manifest, that the delight of the affection
of truth originates in no other source than in good ; this is also
evident from experience, for they who are in the good of life,
that is, who love God and the neighbor, love also the truths of
faitii ; lience it is, that so long as good flows in and is received,
so long trutii appears delightful ; but as soon as good does not
flow in, that is, as soon as evil begins to predominate and to pre
vent the influx of good, instantly there is felt a sensation of
what is undelightful in regard to trutii ; for truth and evil mu
tually reject and hold each other in aversion. From these con
siderations now it may be manifest, why it was conimauded
that wood should be cast into the bitter waters, also -why those
waters by the wood cast into them were made sweet. These
things would not in any wise have been enjoined by the Divine
[being or principle], unless they had had such a signification, for
the Divine [being or principle] could have rendered those wa
ters sweet witiiout the medium of wood.
8357. "Tliere He set for him a statute and a judgment " — .
that hereby is signified the truth of order on this occasion re
vealed, appears from the signification of a statute, as denoting
the external truth of the church ; and from the signification ot
a j udgment, as denoting the internal truth of the church ; hence
to set for any one a statute and a judgment denotes to arrange
in order according to truths, consequently to reveal them ; the
reason why a statute denotes the external truth of order is, be
cause every external [truth] of the church was called a statute,
and every internal truth. of order was called a judgment.
8358. " And there He tempted him " — that hereby is signi
fied as to temptations in general, appears from the things which
go before, and which follow ; the subject treated of in what
goes before was concerning the first temptation in the wilder
ness ; the subject treated of in what follows is concerning in
struction how they should live, that they may not yield in
temptations. 8359. " And said " — that hereby is signified instruction, ap
pears from the signification of saying, when by Jeliovah con
cerning tlie truth of order as to temptations, as denoting in
struction, as also, n. 6879, 6881, 6889, 6891, 7186, 7287, 7304,
7380, 7517, 8127.
8360. " If hearing thou shalt hear the voice of Jehovah thy
God " — that hereby is signified the faith of the precepts of. the
Lord, appears from the signification of hearing, as denot'ng ap
perception and faith, see r. 3921, 5017, 7216 ; and from the
signification of the voice of Jehovah, as denoting what is ut-
tei-ed from the Wor-d, tiius tiie precept of the Lord, see n. 6971,
8361. " And shalt do what is right in His eyes "- tiiat her?

1,52 EXODUS. [Chap. xv.
by is signified a life according thereto, appears from the signi
fication of doing what is right, as denoting to live according to
the dictate of tiuth ; and from the signification of m the eyes
of Jeliovah, as denoting before the Lord, thus accordmg to His
precepts, for the Lord is in His precepts when the life is formed
according to them ; he also is said to be in the eyes of the Lord,
who is in faith in Him. As to what concerns the expression
to hear, it properiy signifies obedience, see n. 2542, 3869, 5017 ;
but when mention is also made of doing, as in tiie present case,
then to hear signifies faith, and to do signifies life ; as may
be manifest from the Lord's words in Matthew, "Every one
who hears My words and doeth them, I will compare to a pru
dent man, but every one tiiat, heareth My words, but doeth
them not, shaU be compared to a foolish man," vii. 24, 26. And
in Luke. " Every one who cometh to Me, and hewreth My dis
courses and doeth them, I will show you to whom he is like,"
vi. 47. Again, " Tlie seed which is in the good ground are these,
who in a simple and gfiod heart hear the Wo'rd, retain [it], and
do fruit in jiatience," viii. 15. Again, " Jesus said, ray mother
and my bi-ethren are these, who hear the Word of God and do
it," viii. 21 ; in tiiese passages to hear signifies to perceive, to
understand, and to have faitii, and to do signifies to I've ac
cordingly. But where it is said to hear, and not at the same
time to "do, tiien to hear signifies faith in will and act, thus
obedience ; the reason is, because what is heard passes into the
internal sight which is of the understanding, and is there laid
hold of by the will, and passes as through a circle into act ;
hence the expression to hear has in it from nature the significa
tion of obedience, as to hear or hearken to any one, see n. 4652
to 4660.
8302. " And shalt hearken to His precepts " — that hereby is
signified obedience and life according to the goods of faith,
which are the interiors of the church, appears frora the signifi
cation of hearkening, as denoting obedience and life ; and from
the signification of precepts, as denoting the internal truths of
the Word, see n. 3382, thus the truths of faitii which are the
interiors of the church ; these are called the goods of faith, for
they are wills. •
8303. " And shalt keep all His statutes " — that hereby is
signified a life according to the truths of faith, which truths are
the exteriors of the church, appears frora the signification of
keeping, as denoting also to live ; and from the siOTification of
statutes, as denoting the externa, truths of the Word, see n.
3382, 8357, thus the truths of faith which are the exteriors of
the church. In several passages in the Word mention is made
of statutes and precepts, and -when one is named with the other,
then statute signifies the external of the chuVch. and precept its
internal.

8362—8364.] EXODUS. 153
8364. " Every disease which I have put into the Egyptians,
I will not put upon thee "—that hereby is signified that they
should be withheld from the evils appertaining to those who
are in faith separate and in a life of evil, appears from the sig
nification of disease, as denoting evil, of which we shall speak
presently ; and from the representation of the Egyptians, as
aenoting those who are in faith separate and in a life of evil,
see n. 7097, 7317, 7926, 8148 ; and from the signification oi
not putting upon thee, when it is said of disease, by Avhicli is
signified evil, as denoting that they should be withheld from
evil, for Jeliovah, that is, the Lord, does not take away evil,
but withholds man from it, and keeps him in good, see n. 929,
1581, 2256, 2406, 4664, 8206 ; hence it is, that by not putting
disease upon them, is signified that they should be withheld
from evils. The reason why disease denotes evil is, because iii
its internal sense are signified such things as affect the spiritual
Iffe ; the diseases wliich affect that life, are evils, and are called
lusts and concupiscencies. Charity and faith constitute spirit
ual life, which Iffe sickens when the false takes place of the
truth which is of faith, and evil takes place of the good which
is of charity, for these things [the false and evil] bring that life
to death, which is called spiritual death, and is damnation, as
diseases bring the natural life to its death ; hence it is, that by
disease in the internal sense is signified evil, and by the diseases
of the Egy^ptians the evils into -wliich they have cast themselves
who were in faith separate and in a life of evil, whereby they
infested the well-disposed ; which evils are treated of in what
goes before where the plagues in Egypt were treated of. Evils.
are meant by diseases also in other passages in the Word, as
in Moses, " If thou -wilt keep the precepts and the statutes, and
the judgments, which I command thee to-day, Jehovah will re-
tnaoe from thee every disease, and all the evil languors of Egypt,
which thou hast known. He will not put upon thee, but will
give them upon those that hate thee," Deut. vii. 11, 15. Again,
" If thou wilt not obey the voice of Jehovah thy God, by keep
ing to do all His precepts and His statutes, Jehovah will send
into thee the curse, disturbance and rebuke, in all that thou
settest thine hand unto for to do, until thou be destroyed : by
reason of the wickedness of thy works, by which thou hast for
saken Me, Jehovah will cause to cleave to thee the pestilence,
until He have consumed thee from upon the earth ; Jeliovah
will smite thee with consumption, and with a warm fever, and
with a burning fever, and with a scorching fever, and with
drought, and with blasting, and with jaundice, which shall
pursue thee until thou perish : Jehovah will smite thee with
the ulcer of Egypt, and with emerods, and with a scab, and with
the itch, that thou canst not be healed : Jeliovah will smite thee
with madness, and blindness, and stupor of heart : thou shalt

154 EXODUS. [Chap. xv.
become insane by the sight of thine eyes, Jehovah will sm,ite
thee with an evil ulcer, upon the knees, and upon the thighs, of
which thou canst not be healed, from the sole of the foot even
to the top of thy head : He shall cast back into thee every lan
guor of Egypt, also every disease and every plague, which are
not written in the book of this law : Jehovah will give thee a
vrembling heart, consumption of eyes, and grief of soul," Deut.
xxviii. 15, 20, 21, 22, 27, 28, 34, 36, 61, 66 ; by all the diseases
here named are signified spiritual diseases, which are evils de
stroying the life of the will of good, and falses destroying the
life of the understanding of truth, in a word destroying the
spiritual life which is of faith and charity ; natural diseases
also correspond to such, for every disease in the human race is
from that source, because from sin, see n. 5712, 5726 ; every
disease also corresponds to its evil ; the reason is, because the
all of the life of man is from the spiritual world ; wherefore if
his spiritual life sickens, evil is also thence derived into the
natural life, ami becomes a disease there ; see what has been
said from experience concerning the correspondence of diseases
with evils, n. 5711 to 5727. Like things are signified by dis
eases in other passages, as in Moses, " Ye shall worship Jeho
vah your God, that He may bless thy bread and thy waters,
and f may remove disease from the midst of thee," Exod. xxiii.
25. Again, "If je shall reject My statutes, and if your soul
shall loathe My judgments that ye will not do all My precepts,
whilst ye shall make My covenant of none effect, 1 will visit
iqioii you with terror, with consumption, and with a burning
f:ci;r, which shall consume the eyes, and to'rment the soul,
Levit. xxvi. 15, 16, denoting the- decrease of truth and the in
crease of the false ; burning fever denotes the lust of evil. And
in Isaiah, " Wherefore will ye add revolt, the whole head is
sick, and tlie whole heart faint, frora the sole of the foot even
to the head there is no soundness in it, but wound, and scar,
and recent sore, not discharged, and not bound up, and not
mollified with oil," i. 5, 0, where it is plain to every one, that
by sickness, wound, scar, and sore, are meant sins. In like
manner in Ezekiel, " Wo to the shepherds of Israel, ye have
not strengthened the infirm sheep, the sick ye ha/ve not healed,
and the broken ye have not bound up," xxxiv. 4. And in David,
" Mine iniquities have passed over my head, my wounds are
putrid and corrupt by reason of my folly,yor my intestines are
filled with heat, neither is there soundness in raj flesh," Psaira
xxxviii. 4, 5, 7. Inasmuch as by diseases are signified the cor
ruptions and evils of spiritual life, therefore by the various
kinds of diseases are signified also the various kinds of cornip-
tions and evils of that life ; that by the pestilence is signified the
vastation of good and truth, see n. 7102, 7505 ; and that by the
leprosy is signified the profanation of truth, see n, 6963. That

8365, 8366.] EXODUS. 155
in general by diseases are signified sins, may also be manifest
from Isaiah, " A man of griefs and acquainted with disease,
whence as it were the hiding of faces from Him, He was de
spised, so that we held Him in no repute ; nevertheless He
hath borne our diseases, and carried our griefs, and by His
wounds healing is given to us," liii. 3, 4, 5, speaking of the
Lord. Inasmuch as diseases represented the iniquities and
evils of spiritual life, therefore by the diseases which the Lord
healed, is signified liberation from the various kinds of evil and
the false, which infested the church and the human race, and
which would have induced spiritual death ; for Divine mira
cles are distinguished from other miracles by this, that they
involve and have respect to states of the church and heavenly
kingdom ; on this account the Lord's miracles consisted prin
cipally in the healing of diseases ; this is meant by the Lord's
words to the disciples sent from John, " Tell John the things
which ye hear and see, the blind see, and the lame walk, the
lepers are cleansed, and the deaf hear, the dead rise again, and
the poor hear the gospel," Matt. xi. 4, 5. Hence it is, that it
is so often said, that the Lord healed every disease and languor,"
Matt. iv. 23 ; chap. ix. 35 ; chap. xiv. 14, 35, 36 ; Luke iv. 40 ;
chap. V. 15; chap. vi. 17; chap. vii. 21 ; Mark i. 32, 33, 34;
chap. iii. 10.
8365. " Because I Jehovah am Thy healer " — that hereby is
signified that the Lord alone preserves from evils, appears
from the signification of healing, as denoting to cure and also
to preserve from evils, for when diseases signify evils, to heal
signifies their cure and preservation from them ; as also in sev
eral passages in the Word ; thus in Moses, " I kill and make
alive, I smite and heal" Deut. xxxii. 39. And in Jeremiah,
" Heal me Jehovah, that I -may he healed, preserve -me that I may
he preserved," xvii. 14. Again, " Twill cause health to come up
upon thee, and I will heal thee of thy plagues f xxx. 17. And
in David, " Thou hast turned his whole bed in his disease ; I
said, Jehovah have mercy upon me, heal my soul because I
have sinned against Thee," Psaira xii. 3, 4 ; besides in many
other passages, as Isaiah vi. 10; chap. liii. 5; chap. Ivii. IS, 19 ;
Jer. iii. 22 ; chap. xvii. 14 ; Hosea vi. 1 ; chap. vii. 1 ; chap. xi.
3 ; chap. xiv. 4; Zech. xi. 16; Psalm xxx. 2, and elsewhere;
and because to heal has this signification, the Lord also calls
Himself a physician, " They that he whole need not a physi
cian, but they that are pick ; I came not to call the just but
sinners to repentance," Matt. ix. 12, 13 ; Mark ii. 17 ; Luke v.
31, 32.
8366. Verse 27. And they came to Elim, and there were
there twelve fountains of waters, and seventy palms, and they
encamped there near the VMters. And tliey came to Elim, sig
nifies a state of illustration and afl'ection, thus of consolation

156 EXODUS. [Chap, xv,
after temptation : and there were there twelve fountains of
waters, signifies that they had there truths in all plenty : and
seventy palms, signifies the goods of truth in like manner : and
they encamped there near the waters, signifies that after temp
tation the truths of faith were arranged in order by the good
of love.
8367. " And they came to Elim "—that hereby is signified a
state of illustration and affection, tiius of consolation after
temptation, appears from the signification of Elim, as involving
and signifying tiie state and quality of the thing treated of,
like all other places to which the sons of Israel came, see n.
2643, 3422, 4298, 4442, in the present case a state after temp
tation, viz. a state of illustration and affection, thus of consola
tion; for after every spiritual temptation comes illustration
and affection, thus pleasantness and delight, pleasantness frora
illustration by truth, and delight from the affection of good ;
that consolation succeeds after temptations, see n. 4572, 5246,
5628, 6829 : the reason is, because by temptations truths and
goods are implanted, and are conjoined ; hence man as to his
spirit is introduced interiorly into heaven, and to the heavenly
societies with which he had before been ; when the temptation
is ended, communication with heaven is opened, which had be
fore in part been closed, hence comes illustration and affection,
consequently pleasantness and delight ; for the angels on this
occasion, with whom communication is given, fiow in by truth
and by good ; illustration by trutii and the pleasantness thence
derived, is signified by twelve fountains of waters, for fountains
signify truths ; the affection of truth frora good and the delight
thence derived, is signified by seventy palms, of which we shall
speak presently.
8368. " And there were there twelve fountains of waters"—
that hereby is signified that they had there truths in all plenty,
appears frora the signification of twelve, as denoting all in the
complex, see n. 2089, 2129, 2130, 3272, 3858, 3913, 7973, thus
all iffenty ; and from the signification of fountains, as denoting
the truths of faith, see n. 2702, 3096, 3424, 4861 ; hence it is
evident, that by twelve fountains of waters are signified truths
in all plenty ; from which it follows, that by those words is
also signified illustration and pleasantness thence derived, for
he who has truths in all plenty, has also illustration, and he
who has illustration, if he desires truth from affection, has
pleasantness. 8369. " And seventy palms " — that hereby are signified the
goods of trutii in like manner, viz. in all plenty, appears from
the signification of seventy, as denoting all things in the com
plex, m like mannei as twelve, see n. 7973 ; and from the sig
nification of palms, as denoting the goods of the Spiritual
Church, which are the goods of truth ; and whereas by palms

8367—8369.] EXODUS. 157
are signified goods, by them is also sigmfied the affection of
good, and hence delight, for all delight is from the affection of
good. Inasmuch as this was signified by palms, therefore also
palms were applied in holy festivities, as in the feast of taber
nacles, according to these words in Moses, " Ye shall take to
you on the first day the fruit of a tree of honor, the branches
of palms, and the branch of a thick tree, and willows of the
torrent ; and ye shall be glad before Jehovah your God seven
days," Levit. xxiii. 40 ; by the fruit of a tree of honor is signi
fied celestial good ; by palms spiritual good or the good of
truth ; by the branch of a thick tree scientific truth ; and by
the willows of a torrent the lowest truths of the natural princi
ple ; thus by those four are signified all goods and truths in
their order. That palms signified a holy festivity which is
from good, is manifest also from these words in John, " A
crowded multitude, which had come to the feast, when they
heard that Jesus was coming into Jerusalem, took franches of
palms, and went to meet him, and cried, Plosanna, blessed is
He who cometh in the name of the Lord, the king of Israel,"
xii. 12, 13. And in the Apocalypse, " I saw, when behold a
crowded multitude standing before the throne, and before the
lamb, clad in white garments, anA palms were in their hands,"
vii. 9. And in Joel, "The vine withereth, and the fig-tree
languisheth, the pomegranate tree, a/nd also the palm, all joy
is withered from the sons of men," i. 12. And in David,
" The just shall flourish as a palm, as a cedar in Lebanon shall
he grow," Psalm xcii. 12, where palm denotes good, and cedar
truth. Inasmuch as palm signifies good, it also signifies wis
dom, for wisdom is of good ; this was signified by the palms,
which together with the cherubs and flowers were engraven on
the walls of the temple ; for the temple signified the Lord
Himself, and in the representative sense heaven, see n. 2777,
3720 ; the cherubs, the palms and fiowers upon the walls sig
nified providence, wisdom, and intelligence, which are from
the Lord, thus all things which are of heaven. That those
things were engraven on the walls of the temple, is manifest in
the first book of the Kings, " Solomon engraved all the walls
of the house in the circuit with openings of engravings of cher
ubs and palms, and with openings of flowers ; and upon the
two doors of olive wood he engraved engravings of cherubs, and
of paln\s, a/nd openings of flowers, and overlaid them with gold,
so that he spread gold upon the cher'ubs and upon the palms,"
vi. 29, 32 ; by those engravings was represented the state of
heaven, by the cherubs the providence of the Lord, thus that
from Him are all things ; that cherubs denote providence, see
n. 308 ; by palms wisdom, which is of good from the Lord,
and by flowers intelligence, which is of truth from Hira ; by
the gold, with which the cherubs and palras were overlaid, was

158 EXODUS. [Chap. xv.
signified the good of love, which in the heavens is the principle
tiiat rules universally ; that gold is the good of love, see n.
113, 1551, 1552, 5658. On this account also, where the new
temple is treated of in Ezekiel, by which is signified the hea
ven of the Lord, it is said, that clierubs and palms were upon
the watis throughout, xii. 17, 18, 20, 25, 26.
8370. " And'they encamped there, near the waters " — that
hereby is signified that after temptation the truths of faith -were
arranged in-order by the good of love, appears from the signi
fication of encamping, as denoting the orderly arrangement of
truth and good, see n. 8103, 8130, 8131, 8155 ; and from the
signification of waters, as denoting the truths of faith, see n.
2702, 3058, .3474, 4976, 5668 ; the reason why by encamping
there near the waters is signified that the truths of faith were
arranged in order by the good of love is, because by camp are
signified truths and goods, see n. 8193, 8196, and by encamp
ing is signified their orderly arrangement, and by near the wa
ters is signified according to the truths which are from the
Divine [being or princijile]. It is said by the good of love,
because all orderly arrangement of truth is effected by the
good of love, for it is good under which and according to which
truths apply themselves, and make with it as it were one body,
for an image of the man in whom they are ; it is said for an
image of the man in whom they are, because the image of the
spirit iif man, which is the raan himself, for it is the internal
man, is altogether according to the orderly arrangement of
truth from good appertaining to him ; hence it is, when the
angels are presented to view, that a sphere of the good of love
flows firth from them, and afl'ects those who are present, and
the truths of faith shine forth from their faces ; in the spiritual
world such things appear and are raanifestly perceived. It is
said, that this orderly arrangement is efl'ected after temptation,
inasmuch as goods and truths are implanted in raan by temp
tations, but are not orderly arranged till afterwards ; for the
state of temptation is turbulent, but the state after temptation
is tranquil, and the orderly arrangement is effected in tranquil
lity ; on this account also temptation is succeeded by pleasant
ness arising from illustration from truth, and by delight de
rived from the affection of good, on which subject see just
above, n. 8367.

8370—8375.] EXODUS. 159

CONTINUATION OF THE SUBJECT CONCERNING THE SPIRITS AND
INHABITANTS OP THE EARTH JUPITER.
8371. I WAS further informed by the spirits who are
from that earth, concerning various things relating to its in
habitants, as concerning their manner of walking, concerning
their food, and habitations, and the like. With respect tc
their manner of walking, they do not walk erect like the in
habitants of this and several other earths, neither do they creep
after the manner of animals, but as they go along, they assist
themselves ivith their hands, and alternately half elevate them
selves on their feet, and also at every third step turn the face
sideways and behind them, and likewise at tlie same time bend,
the body a little, which is done suddenly, for it is thought un
becoming amongst them to be looked at by others in any other
view than in front.
8372. When they thus walk, they always keep the face for
ward, and thus look before them, never downwards or to the
earth ; to look downwards, they call a damnable act, which is
practised only by the vilest among them, vjho, if they continue
to practise it, are banished from the society.
8373. But when they sit, they appear as the men of our
earth, erect as to the upper part of the body, but they sit with
their feet across. They are particularly cautious, not only
when they walk, but also luJien they sit, to be seen with the
face in front, and not as to the back parts ; they are also very
willing that their faces should be seen, because hence their
mind appears ; for toith them the face is never at variance
with the mind, nor indeed have they power to make it so ;
hence it evidently appears, on an interview with them, what
dispositions they entertain towards all present, for this they
never conceal, especially whether their apparent friendship be
sincere or pretended.
8374. These particulars have been shown me by their spirits,
and confirmed by their angels. Hence also their spirits are
seen to walk, not erect as others, but almost like persons swim
ming in water, appearing to help themselves forwards with
their hands, and by turns to look around them.
8375. Tliey who live in their warm zones go naked, except
about the loins ; nor are they ashamed of their nakedness,
inasmuch as their minds are chaste, loving none bat such a^
they are in conjugial connection with, and abhorring adulteries .
They ivere very much surprised at the spirits of our earth, who,
on seeing their manner of walking, and also their nakedness

160 EXODUS. [Chap. xv.
made a joke of it, and likewise gave way to lascivious thoughts,
without attending at all to their heavenly life. They said,
that this was a proof that things corporeal and terrestrial were
of more concern to them than heavenly things, and that things
of an indecent nature had place in their minds. Those spirits
of our earth were told, that nakedness gives no occasion either oj
shame or of scandal to such as live in chastity and a state of in
nocence, but only to such as live in lasciviousness and immodesty.
8376. When the inhabitants of that earth lie in bed, they
turn their face forwards, or into the chamber, but not back
ward, or to the wall. This was told me by their spirits, who
assigned also the reason for their so doing, viz. because they
believe that they thus turn the face to the Lord, whereas in
turning backwards, they would avert it from Him. I have
occasionally observed, in regard to myself, whilst I was in
bed, such a direction of the face, but I never knew before
whence it was.
8377. They take delight in making long meals, not so much
for the pleasure of eating, as for the pleasure of discoursing
at such times. When they sit at table, they do not sit on chairs
or stools, nor upon an elevated turf, nor upon herbs, but upon
the leaves of a certain tree; they were not willing to tell of
what tree the leaves were, but when I guessed at several, and
at last named the leaves of the fig-tree, they affirmed that to
be the tree.
8378. They said moreover, that they did not dress their
food with any view to gratify the palate, but chiefly with a
view to wholesomeness, adding, that the food whichwas whole
some was to them savory. In a conversation which took place
amongst the spirits on this subject, it was urged, that it would
be well for man to prepare his food according to this rule, for
by so doing he would shovi his attention to the health of his
mind and body at the same time ; whereas, when the gratifica
tion of the palate is the chief thing attended to, the bodily health
is frequently lost thereby, at least loses much of its invjard
vigor, and consequently the mind also is affected,, inasmuch as
its state depends on the state of the recipient bodily parts, as
seeing depends on the state of the eye ; hence the madness of
supposing that all the delight of life, and what is commonly
called the summum bonum, consists in luxury and pleasurable
indulgences ; hence also comes dulness and stupidity in things
which require thought and judgment, whilst the mind is dis
posed only for the exertions of cunning respecting bodily and
worldly things ; hereby man acquires a brutal image and like'
ness, and therefore such persons are not improperly compared
with brutes.

8376-8382.] EXODUS. 161
8379. Their habitations were also shown me ; they are low,
and constructed of wood, but within they are coated over with
bark of a palish blue color, the walls and ceiling being spotted
as with small stars, to represent heaven ; for they are fond of
thus picturing the visible heaven and stars, because they believe
them to he the abode of angels. Tliey have also tents, which
are rounded above, and stretched out to a cons'iderable length,
spotted, likewise within with little stars in a blue pla-ne ; into
these they betake themselves in the day, to prevent their faces
being injured by the heat of the sun, for they preserve the face
with the greatest care, inasmuch as they do not consider it as
body. They are very attentive to the construction and clean
liness of these their tents : they have also their meals in them.
8380. They are little concerned about worldly things, for
ihey live in families amongst themselves, and their wants are
confined to food and clothing; every thing else they regard
us unconnected with usefulness, and therefore as unnecessary.
Their greatest care is the education of their children, whom
they love most tenderly.
8381. When the spirits of Jupiter saw the horses of this
earth, tlie horses appeared to me of a less size than usual,
although they were tolerably robust and large ; this was in
consequence of the idea of the spirits of that earth concerning
the horses there ; they said, that they also had like horses
amongst them, but of a much larger size, and. that they were
wild, running at large in the forests, and that when they come
in sight, ihe inhabitants are terrified, although they never
suffer any hurt from them '; they, added, that the fear of horses
is innate or natural to them. This led ta a consideration of
the cause of that fear ; for a horse represents in the spiritual
world the intellectual principle formed from scientifics, see n.
2761, 2762, 2763, 6534, and inasmuch as they are afraid of
cultivating the intellectual principle by sciences, hence comes
the infiux of fear, flrnt they pay no attention to scientifics,
which pertain to human erudition, will be seen in what fol
lows. 8382. The sjnrits of Jupiter had occasionally emissaries or
subjects attendant on them for the sake of communication, and
this for a considerable length of time; hence it was given to
know what was their natural temper or disposition, and that
they differ totally fi-om the spirits of our earth; when they
were attendant on me, they were often infested by the spirits
of our earth, but they paid no attention to the infestation, only
telling it to the society of their own spirits, from whom they
were sent forth, and when they told it, they receded a little
from me.
TOi,. vm. 11

162 EXODUS. [Chap, xvi.
8383. On a time also it was permitted the evil spirits of our
earth to act by their :vil arts, and to infest the spirits of
Jupiter who were attendant on me; the latter endured such
action for a considerable time, hut at length confessed that
they could endure no longer, and that they believed it impos
sible for worse spirits to exist, inasmuch as they perverted
their imagination and also their thought in such a manner,
that they seemed to themselves as it were bound, and that they
could not be extricated thence but by Divine aid. Whilst I
was reading in the Word something concerning the Passion
of our Saviour, certain European spirits infused dreadful
scandals, with intent to seduce the spirits of Jupiter. Enquiry
was made who they were, and what had been their profession
in the world, and it was found that some of them had been
preachers, not unlike those who call themselves of the Society of
the Lord, or Jesuits, and that at the time, by preaching con
cerning the Lord's Passion, they could move the vulgar to
tears ; the cause was told them, that in the world there was a
difference between their thoughts and their words, thus they
entertained one opinion in their hearts, and professed another
with their lips, but that now they are not allovjed to speak under
such disguise, for when they become spirits, they are compelled
to speak in all repects as they think. The spirits of Jupitet
expressed the utmost astonishment at hearing of such variance
betweenmen's interiors and exteriors, and that they were able to
think one thing and say another, which to them was impossible.
8384. The spirits of Jupiter have a sweet manner of ap
proaching [allapsum], and prudent discourse, weighing well
what they say. This habit they contract from their life in the
world, for if they there act or speak any thing contrary to or
der, they are reduced by various methods to a state of repent
ance, and, they who are refractory, are chastised for this end.
8385. They observed in my thoughts an inclination to pub
lish these things in our earth; this they were not willing
should be done, because they are forbidden to publish what is
said to them by their spirits. They were surprised that such
things can be published, merely by wi'iting, but on this occa
sion they were informed concerning the art of printing, also
concerning the Word, and likewise concerning the doctrinals
of the chm-ch in our earth; and they were told, that the Word
and doctrinals are thus extant by publication, and are thereby
learnt. 8386. A continuation of the subject concerning the spirits
una inhabitants of the earth Jupiter will he given at the dost
of ihe following chapter.

8.383—8302.] EXODUS.

EXODUS.
CHAPTEE THE SIXTEENTH.

THE DOCTRINE OF CHARITY.

8387. HE who is willing to be saved must confess his sir.s,
and do the work of repentance.
8388. To confess sins is to know evils, to see them in him
self, to acknowledge them, to make himself guilty, and to con-
denin himself on account of them : when this is done before
God, it constitutes the confession of sins.
8389. To do the -work of repentance is to desist from sins,
when he hath thus confessed them, and from an humble heart
hath made supplication about remission ; and it is further to
lead a new life according to the precepts of faith.
8390. He who only acknowledges universally that he is a
sinner, and makes himself guilty of all evils, and does not ex
plore himself, that is, see his sins, he makes confession, but not
the confession of repentance, for he lives afterwards as before.
8391. He who lives the life of faith, does daily the work oi
repentance ; for he reflects upon the evils appertaining to him
self, he acknowledges them, bewares of thera, supplicates the
Lord for aid : for man is continually lapsing of himself, but is
continually raised up by the Lord ; he lapses of hiraself when
he thinks to will evil, and he is raised up by the Lord when
he resists evil, and hence does it not. Such is the state of all
who are in good ; but they who are in evil lapse continually,
and also are continually elevated by the Lord, but only so as
to prevent their falling into the most grievous hell of all, whi
ther they -^end of theraselves with all eflbrt, and to restrain
thera to a milder hell.
8392. The work of repentance which is done in a free state,
is of avail, but that wliich is done in a state of compulsion, is
not of avail. A state of compulsion is a state of sickness, a
state of dejection of mind in consequence of misfortunes, a
state of imminent death, in a word, every state of fear which
takes away the use of sound reason. He who is evil, and in a
state of compulsion promises repentance, and also does good,
when he comes into a free state returns into his former life of
evil. The case is otherwise with a good man, the above states
being to him states of temptation, in which he conquers.

164 EXODUS. [Chap, xvi,
8393. Eepentance of the mouth and not of the life is not re
pentance ; sins are not remitted by repentance of the mouth,
but by repentance of the life. Sins are continually remitting
to man by the Lord, for He is mercy itself, but sins adhere to
man, howsoever he supposes that they are remitted, nor are
they removed from him but by a life according to the precepts
of faith ; so far as he lives according to those precepts, so far
sins are removed, and so far as they are removed, so far they are
remitted : for man is witiiheld by the Lord from evil, and is
held in good ; and he is so far capable of being withheld from
evil in the other life, as in the life of the body he had resisted
evil, and he is so far capable of being held in good at that time,
as in the life of the body he had done good from affection.
Hence it may be manifest what the remission of sins is, and
whence it is : he who believes that sins are remitted in any
other way, is much deceived.
8394. After that man has explored himself, and acknow
ledged his sins, and done the work of repentance, he must re
main constant in good, even to the end of life : but if he after
wards relapses to the former life of evil, and embraces it, he is
then guilty of profanation, for he then conjoins evil with good ;
hence his latter state is worse than the former, according to the
Lord's words, " When the unclean spirit is gone out of a man,
he walks through dry places, seeking rest, but doth not find ;
then he saith, I will return into my house whence I came
forth ; and when he is come, and findeth it empty, and swept,
and garnished for himself, he then goeth away and adjoineth to
himself seven other spirits worse than himself, and entering in
they dwell there ; cmd the latter things of the ma/n become worse
than the first," Matt. xii. 43, 44, 45.

CHAPTEE XVI.

1. AND thOT journeyed from Elim, and all the corapany
of the sons of Israel carae to the wilderness of Sin, which is
between Elim and Sinai, on the fifteenth day on the second
month to their going forth from the land of Egypt.
2. And all the company of the sons of Israel murmured
against Moses and against Aaron, in the wilderness.
3. And the sons of Israel said to them, who will give ? we
might have died by the hand of Jehovah in the land of Egypt,
when we sat at the flesh-pot, when we did eat bread to satiety;
because ye have brought us forth to this wilderness, to slay all
this congregation -with hunger.
4. And Jehovah said to Moses, behold I make it rain for you

Chap, xvi.] EXODUS. 165
bread from heaven, and the people shall go forth, and shall
gather the Word of a day in its day, to the intent that I may
try them, whether they walk in My law or not.
5. And it shall be on the sixth day, and let them prepare
what they have brought, and it shall be double above what
they gather day by day.
6. And Moses and Aaron said to all the sons of Israel, in the
evening and ye shall know that Jehovah hath brought you
forth out of the land of Egypt.
7. And in the morning and ye shall see the glory of Jeho
vah, iu his hearing your, murmurings against Jehovah, and
what are we that ye murmur against us ?
8. And Moses said, in Jehovah giving you in the evening
flesh to eat, and bread in the morning to satisfy ; in Jehovah
hearing your murmurings, with which ye murmur against
Him ; what are we ? your murmurings are not against us, but
against Jehovah.
9. And Moses said to Aaron, say to all the company of the
sons of Israel, approach ye before Jehovah, because He hath
heard your murmurings.
10. And it came to pass that Aaron spake to all the company
of the sons of Israel, and they looked back to the wilderness,
and behold the glory of Jehovah was seen in the cloud.
11. And Jehovah spake to Moses, saying,
12. I have heard the murmurings of the sons of Israel ;
speak to them, 'saying, between the evenings ye shall eat flesh,
and in the morning ye shall be satisfled with bread, and ye shall
know that I Jehovah ara your God.
13. And it came to pass in the evening, and selav* came up,
and covered the camp ; and in the morning there was the posi
tion of dew round about the camp.
14. And the position of dew went up, and behold on the
faces of the wilderness a small round thing, small as the hoar
frost on the earth.
15. And the sons of Israel saw, and they said a man to his
brother, this is manna, because they knew not what it [was] ;
and Moses said to them, this is the bread, which Jehovah
hath given you to eat.
16. This is the Word which Jehovah commanded, gather ye
of it, every one for the mouth of his eating, an onier for a head,
the number of your souls, take ye every one for him who is in
his tent.
17. And the sons of Israel did so, and gathered with reference
to the numerous and to the few.
* In our English version, the original Hebrew term i^uj in this passage is ren-
AeveA quails; but as it is doubtful what kind of bird is here meant by lim, we
shall follow our author's example by giving the original term without any trans
lation, and calling it selav, only noting that from what the author says oa the
ratseo* it is raanifes*. that selav means a bird from the sea, or sea-fowl.

166 EXODUS. [Chap, xvi
18. Aud they measured -with an omer, and it did not make
what was superfluous to tiie nuraerous, and there was not want
ing to the few ; they gathered every one to the mouth of his
eating. 19. And Moses said to them, let not any one raake a residue
of it till the morning.
20. And they hearkened not to Moses, and the men [viri]
made a residue of it until the morning, and it wormed worms,
and grew putrid ; and Moses was hot upon them.
21. And they gathered it morning [by] morning, every one
according to tlie mouth of his eating, and the sun grew liotj
and it melted.
22. And it came to pass on the sixth day they gathered bread
twofold, two omers for one ; and all the princes of the company-
came and told Moses.
23. And he said to them, this is what Jehovah spake, [it is]
a rest, a holy sabbath to Jehovah to-morrow, what ye will
bake bake, and what ye will seethe seethe, and all the overplus
store ye up this for yourselves for keeping till the morning.
24. And they stored it up to the morning, as Moses com
manded, and it did not grow putrid, and there was not a worm
in it.
25. And Moses said, eat ye it to-day, because to-day is a sab
bath to Jehovah, to-day ye shall not flnd it in the fleld.
26. Six days ye shall gather it, and on the seventh day is
the sabbath, m it there shall be none.
27. And it came to pass on the seventh day they went out
from the people to gather, and they did not find.
28. And Jehovah said to Moses, how long do ye refuse to
keep My precepts and My laws.
29. See, because Jehovah hath given you the sabbath, there
fore He gives you on the sixth day the bread of two days ; rest
ye every one under himself, let not any one go forth from his
place on the seventh day.
30. And the people they rested on the seventh day.
31. And the house of Israel called the name thereof manna,
and it was as coriander seed white, and its taste [was] as of a
cake in honey.
32. And Moses said, this is the Word which Jehovah hath
coraraanded, fill an omer of it for keeping to your generations,
to the intent that they may see the bread, with which I have
fed you in the wilderness, in my bringing you forth out of the
land of Egypt.
33. And Moses said to Aaron, take one urn, and put [give]
therein the fulness of an omer of manna, and store it up before
Jehovah, for keeping to your generations.
34. As Jehovah commanded Moses, and Aaron stored it up
before the testimony for keeping.

8395, 8396.] EXODUS. 167
35'. And the sons of Israel did eat manna forty years, until
they came to a land inhabited ; tiiey did eat manna until thev
carae to the herder of the land of Canaan.
36. And an omer it is the tenth part of an ephah.

THE CONTENTS.

8395. THE subject treated of in the preceding chapter was
concerning the second temptation of those who were of the
Spiritual Church, which was frora this source, that trutii was
apperceived undelightful : the subject treated of in this chap
ter in the internal sense is concerning a third temptation, which
is from this source, that there is a defect of good ; by the de
fect of bread and of fiesh, at which the sons of Israel murmur
ed, is signified a defect of good : consolation after temptation
is signified and described by the manna which they received,
and by the selav ; manna is spiritual good. That this was given
to them by the Lord continually, and without any care and aid
of theirs, is signified by^ their receiving the manna daily, and
by worms breeding in it if they gathered more.

THE INTEENAL SENSE.

8396. VEESE 1. And they journeyed from Elim, and all the
company of the sons of Israel came to the wilderness of Sin,
which is between Elim and Sinai, on the fifteenth day, the
second month to their going forth from the land of Egypt.
And they journeyed frora Elim, signifies what is successive:
and all the company of the sons of Israel carae to the wilder
ness of Sin, signifies to another state of teraptation: which is
between Elim and Sinai, signifies what is continuous and its
quality : on the fifteenth day, the second month, signifies state
respectively^ : to their going forth from the land of Egypt,
signifies to their state -wiien they^ were first liberated from in
festations 8397. "And they journeyed from Elim " — ^thathereby is sig
nified what is successive, appears from the signification of jour
neying, as denoting what is successive and continuous, see n.
4375, 4554, 45S5_, 6997, 8181, 8345 ; and from the signification
of Elim as denoting a state of consolation after temptation, see
n. 8367; hence by their journeying from Elira is signified what
is successive of life as to states of temptations ; for they who
are of the Spiritual Church, when they undergo temptations,

168 EXODUS. [Chap. xvi.
are led from one temptation into another; this successivity is
what is here signified by journeying : the reason why journey
ing signifies what is successive of life, is, because as there are no-
times in the other life, there are no spaces, but instead thereof
states, see n. 2626, 2837, 3356, 3387, 4321, 4882, 5606, 7381 ; con
sequently by motions are not signified motions, nor by journey
ings journeyings, but changes and successions of states.
8398. " And all the company of the sons of Israel came to
the wilderness of Sin " — that hereby is signified to another
state of temptation, appears from the signification pf coming,
as denoting a station of what is successive which is^ signified
by journeying, n. 6397 ; and frora the signification of the com
pany of the sons of Israel, as denoting those who are of the
Spiritual Church, see n. 7843 ; and from tiie signification of
wilderness, as denoting a state of undergoing temptations, see
n. 8nU8 ; and from the signification of Sin, as denoting the
quality of that state, for names include all the quality of the
state of the thing ti-eated of, as has been abundantly shown
above. From the temptation which is sigmfied by murmuring
on account of a defect of bread and flesh, and from the conso
lation afterwards which is signified by the manna and selav,
¦ it may be manifest what Sin signifies, viz. the good which is
from truth ; hence Sin which was a city of Egj'pt, frora which
the wilderness of Sin took its name, in the opposite sense sig
nifies evil which is from the false, in Ezekiel, " I will pour
forth my wrath upon Sin the strengtii of Egypt, and I will cut
off the multitude of No ; and I will give fire in Egypt, Sin
shall grieveby grieving, and 'i^o shall be to be rent asunder,
and Noph for enemies daily ; the young men of Aven and Bi-
Pesecli shall fall by the sword, and they shall go away into
captivity ; and in Tehnapehes the day shall be darkened, when
I shall break there the yokes of Egypt," xxx. 15, 16, 17, 18 ;
the subject here treated of is concerning those who are in sci
entifics, and thence hatch falses from which come evils ;
Egypt is the scientific principle ; Sin is the evil which is from
the false, and No is the false frora which comes evil ; that a
deeper sense lies concealed in this passage than what is extant
in the letter, may be manifest to every one from this consider
ation alone, that the Word is divine, and unless a deeper sense
was in it, there would scarce be any sense which could be ap
prehended, still less a sense containing what is holy ; hence it
is very manifest, that names in the Word denote things, and
that from them results a common [or general] sense, which is
worthy of the Word that is from Jeliovah. He who acknow
ledges the Word to be divine cannot in any wise deny this, if
so be he is willing to think from reason, or to form conclusions
from an understanding in any degree illustrated.
8399. " Which is between "Eb'm and Sinai " — that hereby is

S398-8402.] EXODUS. 169
signified what is continuous and its quality, appears from the
signification of Elim, and from the signification of Sinai, from
which it is plain what this intermediate signifies ; for Elim,
from the fountains and palms which were there, signifies the
truth and good which are of consolation after temptation, see
the last verse of the preceding chapter ; and Sinai, from the
law which was there promulgated, signifies good and the truth
thence derived ; hence the continuous and the quality which is
signified by Sin, is the good which is frora truth. The good
which is from truth, is the good which appertains to the spir
itual raan before regeneration, for he then does good from
truth, that is, because it is so commanded, consequently from
obedience ; but the good from which truth is derived, is the
good which appertains to the spiritual man after regeneration,
for he then does good from affection : the former good is siff-

o^

nified by Sin, the latter by Sinai.
8400. " On the fifteenth day the second month " — that here
by is signified state respectively, appears from the significa
tion of the number fifteen, from the signification of day, and
from the signification of month ; by month is signified the end
of a former state, and the beginning of a following one, thus a
new state, n. 3814 ; by day is signified state in general, n. 23,
487, 488, 493, 893, 2788, 3462, 3785, 4850, 7680; and by
fifteenth is signified what is new, for by fourteen, or two weeks,
is signified an entii-e period, or a state from. beginning to its
end. n. 728, 2044, 3845 ; hence by fifteen is signified what is
new, in the present case what is new of life, which is signified
by the manna which they received from heaven ; for manna is
the good of truth, which is the life of the spiritual raan ; for
the like is signified by fifteen, as by eight, inasmuch as the
eighth day is the first day of a following week ; that eighth
denotes every beginning, thus what is new distinct from
what was before, see n. 2044, 2866 ; and that all numbers in the
Word signify things, see n. 482, 587, 476, 647, 648, 755,
813, 1963, 1988, 2075, 2252, 3252, 4264, 4495, 4670, 5265,
6175. 8401. "To their going forth from the land of Egypt"— that
hereby is signified to their state when they were first liberated
from infestations, appears from the signification of going forth
and being brought forth, as denoting to be liberated, see fre
quently above ; and from the signification of the land of Egypt,
as denoting infestations frora tiiose who are in evil and tne
falses thence derived, see n. 7278.
8402. Verses 2, 3. And all the company of the sons of Is
rael mu?'mu'red against Moses and against Aaron in the ivilder-
ness. And the sons of Israel said to them, -who will give, we might
have died by the hand of Jehovah in the land of Egypt, 'when
we sat at the flesh-pot, when we did eat bread to satiety ; becausi

170 EXODUS. [Chap. xvi.
ye have brought us forth to this wilderness, to sla'y all this con
gregation with hunger. And all the company of the sons pf
Israel raurraured, signifies a feeling of pain and coraplaint
thence derived by reason of the grievousness of teraptation:
against Moses and against Aaron, ' signifies Divine Truth :
in the wilderness, signifies a state of temptation: and
the sons of Israel said to thera, signifies thought grounded in
anxiety : who will give, we might have died by the hand of
Jehovah in the land of Egypt, signifies that it would have been
better that they had been left by the Lord when they_ were in
a state of infestations : when we sat at the flesh-pot, signifies a
life at pleasure, and as they lusted : when we did eat bread to
satiety, signifies that thus they enjoyed the good of pleasures as
much as they were willing to do : because ye have brought us
forth, signifies that after tiiey were liberated : to this wilder
ness, signifies a state of temptations : to slay all this congre
gation with hunger, signifies that they were expiring from a
defect of delight and of good.
8403. " And all the company of the sons of Israel murmur
ed " — that hereby^ is signified a feeling of pain and coraplaint
by reason of the grievousness of teraptation, appears frora the
signification of mm'muring, as denoting the feeling of pain from
the bitterness of temptation, and denoting coraplaint, see n.
8351 ; the corapany of the sons of Israel are those who are of
the Spiritual Church, as above, n. 8398. The subject here
treated of is concerning a third temptation, which is on account
of a defect of delight and of good, which temptation succeeds
the former in a series, the former being on account of a defect
of truth. They who have not been instructed concerning the
regeneration of man, suppose that man can be regenerated
without temptation, and some that he is regenerated when he
has undergone one temptation ; but it is to be noted, that with
out temptation no one is regenerated, and that several tempta
tions succeed one after another ; the reason is, because regene
ration is effected for an end, that the life of the old man may
die, and the new life which is celestial may be insinuated;
hence it may be manifest, that at all events there must be con4-
bat, for the life of the old man resists, nor is it willing to be
extinguished, and the life of the new man cannot enter, unless
whei-e the life of the old is extinct ; hence it is evident, that
there is combat on both sides, and ardent [combat], because for
life. He who thinks from an illustrated rational principle, may
hence see and perceive, that man cannot be regenerated without
combat, that is, without spiritual temptations ; and further, that
he is not regenerated by one temptation, but by several ; for
there are very many kinds of evil ^\llich constituted the delight
of the former life, that is, the old life ; all those evils cannot
be subdued at once and together, for they inhere pertinacious-

8403—8408.] EXODUS. 171
ly, ina,8much as they were rooted in the parents from many
ages backwards, and hence are innate in man, and conflrmed
by actual evils of himself from infancy; all these evils are di
ametrically opposite to celestial good, which is to be insinuat
ed, and which is to constitute new life.
8404. " Against Moses and against Aaron " — that hereby ia
signified Divine Ti-uth, appears from the representation of
Moses, as denoting Divine Truth proceeding immediately frora
the Lord, thus internal [truth] ; and from the representation of
Aaron, as denoting truth mediately proceeding from the Lord,
thus external [trutli], see n. 7009, 7089, 7382.
_8405. " In the wilderness" — thathereby is signified a state
of temptation, appears from the signification of a wilderness,
as denoting a state of undergoing temptations, see n. 6828,
8098. _ 8406. " And the sons of Israel said to them" — that hereby is
signified thought from anxiety, appears from the signification
of saying, when concerning such things which affect the mind,
as denoting thought, as also, n. 3396, 7094, 7244, 7937 ; that it
is from anxiety is evident, because in temptation.
8407. " Who will give, we might have died by the hand of
Jehovah in the land of Egypt " — that hereby is signified that
it would have been better that they had been left by the Lord
when they w^ere in a state of infestations, appears frora the sig
nification of who will give, as denoting that it would have
been better, or would have been preferable ; and from the sig
nification of dying by the hand of Jehovah, as denoting that
they were left by the Lord ; by dying in the spiritual sense is
signified to be in evils and the falses thence derived, conse
quently in damnation, see n. 5407, 6119, 7494 ; and when it is
said to die by the hand of Jehovah, it denotes to be left by the
Lord, for they who are left by Him, that is, who leave Him,
rush into evils and the falses thence derived, and thereby into
damnation ; that Jehovah in the Word is the Lord, has been
shown before in several passages ; and from the signification
of the land of Egypt, as denoting a state of infestation, see
above, n. 8401. That they who were of the Spiritual Church,
who are represented by the sons of Israel, before that they were
liberated by the Lord, were infested by those who were in
falses derived from evil, who are represented by Pharaoh and
the Egyptians, see n. 6854, 6914, 7474, 7828, 7932, 8018, 8099,
8159, 8321.
8408. " When we sat at the flesh-pot " — that hereby is sig
nified a life at pleasure, and as they lusted, appears from the
signification of a pot, as denoting what is continent of good,
and in the opposite sense what is continent of evil, of which we
shall speak presently ; and from the signification of flesh, aa
denoting a celestial proprium, thus good, and in the opposite

172 EXODUS. [Chap, xvi,
sense the proprium of man, thus evil, of which also we shall
speak presentiy ; and inasrauch as by flesh is signified the pro
prium, so by sitting at the flesh-pot is signified a life at plea
sure, and as is lusted after, for this life is the life of the pro
prium. The reason why a pot denotes what is contment of .
good, and in the opposite sense what is continent of evil, is be
cause by the fiesh which is boiled in it, is signified good, _ and
in the opposite sense evil. Inasmuch as a pot has this signi
fication, therefore by it is also signified the corporeal or natural
principle of man, because these principles are the continents
of good or of evil ; hence in the universal sense by it is signi
fied a man, and in a still more universal sense a people or city,
and in such case flesh signifles the good or evil therein ; as in
Ezekiel, "Tlie men who tiiink iniquity, and consult the counsel
of wickedness in this city, saying, it is not near, it is the pot,
we the flesh; wherefore thus saith tiie Lord Jehovah, your
thrust-through, whom ye have set in the midst thereof, these a/re
the flesh, but itself the pot," xi. 3, 7, where pot denotes tiie city or
the people tiiere, and flesh denotes evil, for the thrust-through,
who are called flesh, are those with whom good and truth are
extinct, see n. 45ii3. Again, " Parabolize a parable against
the house of rebellion, and say to them, thus saith the Lord
Jehovih, set on a pot, set on, and also pour the pieces into it,
every good piece, the thigh and tlie shoulder, fill it with the
choice of bones ; the Lord Jehovih saith, Wo to the city of
bloods, to the pot, whose scum is in it, aud whose scum h^th
not gone forth out of it," xxiv. 3, 4, 5, 6, where pot denotes a
city or the people there, in which is the evil of the profanation
of good ; the good, which is the fiesh there, is the thigh and
the shoulder, the evil is the scum thence derived, the profana
tion of good is the remaining scum, therefore also it is called
the city of bloods. And in Jeremiah, " Jehovah said to Jere
miah, what dost thou see, I said, I see a pot puffed up, whose
face is towards the north ; then said Jehovah, from the nortii
shall evil be opened upon all the inhabitants of the earth," i. 11,
12, 13, 14, where a pot pufl'ed up denotes a people seized upoh
by falses ; the north denotes the sensual and corporeal princi
ple of man, from which evil bubbles forth ; the subject treated
of in this passage is concerning the end of the church, when
the external principle, consequently the sensual aud corporeal
principle, and therewith the false and evil, bear rule, for the
church of the Lord goes successively from internal to external,
aud then expires. And in Zechariahj " In that day there shall be
on the bells of the horses holiness to Jehovah, and the pots in
the house of Jehovah shall he as bowls before the altar; and
every pot m Jerusalem and Judah shall be holiness to Jehovah
Zebaotii, and all that sacriflce shall come, and shall take of
them and shall boil therein" xiv. 20, 21 ; the subject hero

8409.] • EXODUS. 178
treated of is concerning the salvation of the faithful, the faith
ful are pots, so called from the reception of good from the
Lord, hence the pot is called holiness to Jehovah ; the bells of
the horses, upon which is holiness, are the truths corresponding
to good. Inasmuch as pots are the recipients and continents
of good, therefore also they with the rest of the vessels of the
altar were inade of brass, Exod. xxxviii. 3, for brass signifies
the good of the natural principle, see n. 425, 1661. Also by
pot is signifled doctrine, in consequence of its containing the
good and trutii of the church ; doctrine is signified by the pot
in which pottage was boiled for the sons of the prophets at the
comraand of Elislia, concerning which it is thus written in the
second book of the Kings, " Elisha returned to Gilgal, when
there was a famine in the land, when the sons of the prophets
sat before hira ; he said to his boy, set on a great pot, and boil
pottage for the sons of the prophets. One went forth into the
field to gather herbs, and found a vine of the field, and gather
ed from it wild gourds of the field, and it fell into the pot of
pottage. When they did eat of the pottage, they cried. Death
is in the pot, O raan of God. But he said, that they should
take flne flour, which he cast into the pot, and said, pour out for
the people, and let them eat, then there was no evil tlmig in the
potf iv. 38 to 42 ; it is to be noted that all Divine miracles in
volve such things as are of the Lord's kingdora and church,
n. 7337, 8364, and that Elisha represents the Word of the Lord,
n. 2762, and prophets represent doctrines thence derived, n.
2734, 7269 ; hence it is evident what of the church was repre
sented by this miracle, viz. that falsified good of the church
becomes good by trutii from the Word ; the famine is the de
fect of the kno-wledges of truth and good, the pot is doctrine,
the pottage is the good of the external rituals of the Jewish
Church, the wild gourds from the vine of the field is falsifica
tion, the fine flour is truth from the Word, n. 2177, whereby
that falsifled thing, which is death in the pot, becomes good.
The reason why pots signify the continents of good is, because
they were amongst vessels for use, in which food was prepared,
and by food and all its kinds are signified such things as nour
ished the soul, thus the affections of good and truth, see n. 681,
1480, 3114, 4792, 5147, 5293, 5340, 5342, 6576, 5915.
8409. Flesh signifies the proprium in each sense, in the su
preme sense the Divine Proprium of the Lord, which is His
Divine Human [principle], thus the good of His love towards
the universal human race ; hence flesh in the sense which re
spects man, denotes the proprium vivified by the proprium of
the Lord, that is, the proprium of the Lord appertaining to
man, thus the good of love to Him; concerning the significa
tion of flesh in this sense, see n. 3813, 7850 ; but in the oppo
site sense flesh denotes the propriuni of man, thus the evil of

174 EXODUS. [Chap. xvi.
self-love, and hence the lusts of that love, or concupiscences,
n. 999, 3813 : that the proprium of raan is nothing but evd, see
n. 210, 215, 694, 874, 875, 876, 987, 1023, 1044, 1047, 3812,
5660, 5786. That flesh denotes the proprium of man, tiius evd
of every kind, is further manifest from the following passages,
" / will feed thine oppressors with their flesh, and they shall
be drunken with their blood as with new wine," Isaiah xlix.
26, where to feed with flesh denotes to gorge with their own
evil. And in Jeremiah, " Cursed is the man [vir] who con-
fideth in man [homo], and maketh flesh his arm, but his heart
departeth from Jehovah," xvii. 5, where to make flesh his arm
denotes to conflde in his own proper power ; hence to eat the
flesh of his arm. denotes to confide in himself, Isaiah ix. 20.
And in Isaiah, " Tlie Egyptian is man and not God, and his
horses are flesh and not spirit," xxxi. 3 ; the horses of Egypt
denotes scientiflcs grounded in a perverted intellectual princi
ple, n. 6125, flesh denotes what is dead, spirit what is alive;
hence the sons of Egypt are said to be great in flesh, Ezek.
xvi. 26 ; what is dead"is so called from evil, for spiritual death
is from evil, and what is alive is so called from good, forspint-
ual life is frora good. Hence it is that flesh and spirit in the
Word are opposed to each other, as in John, " That which is
bom of the flesh is flesh, and that which is hovn of the spirit is
spirit," iii. 6. Again, " It is the spirit which vivifies, tlie flesh
profiteth nothing, the words which I speak unto you, are spirit
and are life," vi. 63. And in the book of Genesis, " Jehovah
said. My spirit shall not for ever reprove raan, because that he
[is] flesh," vi. 3, where flesh denotes the proprium of man. In
like manner in Matthew, "Jesus said, blessed art thou Simon,
son of Jona, because ^esA amd blood hath not revealed [it] unto
thee, but My Father who is in the heavens," xvi. 17. And in
John, " A.S many as received, to them gave He power, that
they raight be the sons of God, to them that believe in His
name, who were born not of bloods, nor of the will of the flesh,
nor of the xoill of man [vir], but of God," i. 12, 13, the will of
the flesh denotes the voluntary propriura, the will of the man
denotes the intellectual proprium ; the sons of God denote the
regenerate, and they who are regenerated are all vivified by
the propriura of the Lord, which is the Lord's flesh and body,
and is Divine Good Itself. Inasmuch as flesh in the opposite
sense denotes the proprium of man, thus evil, it also denotes
concupiscence, for tiie life of the flesh, which is the proper [life]
of the body, is nothing but the pleasure of the senses, the de
light of appetites, and concupiscence ; that flesh denotes concu
piscence is manifest from the following passage in Moses, "The
rabble, which was in the midst of the people, lusted conew^
scence, whence the sons of Israel iterated* and wept, and said,
• We have here followed our author ia a literal rendering of the original He*

8410—8413.] EXODUS. 175
Who will feed us loith flesh, now our soul is dry, there is not
any thing which our eyes [may look to] but to manna. And
Jehovah said to Moses, Thou shalt say to the people, sanctify
yourselves on the morrow, that ye may eat flesh ; for ye have
-wept in the ears of Jehovah, saying. Who shall feed us with
flesh, because it was better for us in Egypt ; Jehovah will give
you flesh to eat ; for a month of days, until it come out from
your nose, and be loathsome to you. The flesh was yet between
their teeth, before it was swallowed, when the anger of Jeho
vah burned into the people, and Jehovah smote the people
with an exceeding great plague ; whence he called the name of
that place the sepulchres of concupiscence, because there they
buried the people that lusted," Num. xi. 4, 6, 18, 20, 33, 34.
From these passages it is now evident, what is signified by
sitting at the flesh-pot in the land of Egypt, viz. that it signifies
a life at pleasure, and as they lusted, thus the life of the pro-
primn. 8410. " When we did eat bread to satiety " — that hereby is
signified that thus they enjoyed the good of pleasures as much
as they willed, appears from the signification of eating, as de
noting appropriation, see n. 3168, 3513, 3596, 4745, and also
enjoyment, n. 7849 ; and from the signification of bread, as
denoting the good of celestial life, and in the opposite sense the
good of natural life separate from celestial, thus the good of
pleasures. For by bread in the spiritual sense is meant the
primary [thing or principle] which nourishes the soul and pre
serves its spiritual life ; that this is the good of love, is mani
fest frora the life of heaven, which consists solely of that good ;
but in the opposite sense by bread is meant the primary [thing
or principle] which nourishes those who are in hell, and sus
tains their life ; that this is the evil of the love of self and of
the world, is manifest from the life of hell, which consists solely
in that [evil] ; that evil is to them good, for nothing is more
delightful and sweeter to them ; this is here meant by the
good of pleasures ; and from the signification of the expression
to satiety, as denoting as much as they willed, for the will is
what is satiated with good with the good, and with evil with
the evil.
8411. " Because thou hast brought us forth " — that hereby
is signified that after they were liberated, appears from the sig
nification of bringing forth, in this case frora the land of Egypt,
as denoting to liberate, viz. from a state of infestations.
8412. " To this wilderness " — that hereby is signified a state
of temptations, appears from the signification of a wilderness,
as denoting a state of undergoing temptations, see n. 8098.
8413. "To slay aL this congregation with hunger" — that,
brew, by iterated and wept, which is a Hebrew modf of expression to denote thai
they wept repeatedly.

176 EXODUS. [Chap. xvi.
hereby is signified that from a defect of delight and of good
thej were expiring, appears from the signification of slaying,
as denoting to deprive of life, in this case which is from delight
and good, for in these the life of man consists, see n. 3607,
6767 ; and frora the signification of congregation, as denoting
those who are of the Spiritual Church, see n. 7843 ; and from
the signification of hunger [or famine], as denoting a defect of
good, see n. 6893, in this case of the good of pleasures, which
is signified by bread, n. 8409, for when that which nourishes
spiritual life, or the life of the spirit, is taken away, there is
occasioned hunger [or famine]. It may be expedient briefly
to say how the case herein is ; when the good of charity is to
be insinuated, which makes spiritual life, then the delight of
pleasures is removed, which had made natural life ; when this
delight is removed, then man comes into temptation, for he be
lieves, if he be deprived of the delight of pleasures, that he is
deprived of all life, for his natural life consists in that delight
or good, as he calls it ; but he does not know, that when this
[principle] of life is removed, in its place is insinuated by the
Lord spiritual delight and good ; this good is what is signified
by manna ; the former good or delight is meant by the fiesh
and bread in the land of Egypt ; and the privation thereof by
hunger [or famine]. But it is well to be noted, that man who
is regenerated is not deprived of the delight of the pleasures of
the body^ and mind [animus],* for this delight he enjoys fully
after regeneration, and more fully than before, but in an in
verted ratio ; the delight of pleasures before regeneration was
the all of his life, but after regeneration the good of charity
becomes the all of life, and in this case the delight of pleasures
serves for a means and for an ultimate plane, in which spiritual
good with its happiness and blessedness terminates. When
therefore the order is to be inverted, then the former delight of
pleasures expires, and becomes none, and a new [delight] from
a spiritual origin is insinuated in its place.
8414. Verses 4, 6. And Jehovah said to Moses, behold I
cause to rain for you bread frcmn heamen, and the people shall
go forth, and they shall gather the Word of a day m its day, to
the intent that_ I may try them, whether they walk in My law
or not. And it shall be on the sixth day, a/nd let them prepare
what they have brought, amd it shall he double above what they
gather day by day. And Jehovah said to Moses, signifies con
solation frora the Lord ; Behold I cause to rain for you bread
* It may be proper to call to the reader's recollection, that the mind (animus)
here spoken of by the author, means that inferior mind in man, which is occupied
about worldly sciences and things, and is distinct from the superior mind called
by the author mens, which has for its objects the eternal things of God, His Word
and Kingdom. The author therefore would here teach, that the regenerate man
is allowed to enter into all the delights arising from the exercise of this iriferiot
mind, as well as those which flow from the exercise of the superior one.

8414—8419.] EXODUS. 177
from heaven, signifles that celestial good flows in : and the
people shall go fortii, signifies life thence [derived] : and they
shall gather the Word of a day in its day, signifies continually,
for necessity : to the intent that I may try them, signifies that
hence it will be in exploration : whether they walk in My law
or not, signifies whether they can live tiie life of truth and good :
and it shall be on the sixth day, signifies in the end of every
state : and let them prepare what they have brought, signifies
the arrangement of goods appropriated : and it shall be double
above what they gather day by day, signifies that they are to
be conjoined.
8415. "And Jehovah said to Moses"— that hereby is signi
fied consolation from the Lord, appears from what follows, for
the tilings which Jehovah said relate to consolation, after temp
tation ; that after temptations there is consolation, see n. 8367,
8370. 8416. " Behold I cause to rain for you bread frora heaven ''
— that hereby is signified that celestial good fiows in, appears
from the signification of raining, as denoting benediction, see'
n. 2445 ; the reason why raining denotes benediction, is because.
rain descends from heaven, and causes fertility of the earth, as
the Divine good and truth from heaven [descends] with man,
and causes benediction ; hence it may be manifest, that to rain.
in the proximate sense signifies to flow in, for all good flows
in from the Divine [being or principle] ; and from the signi
fication of bread, as denoting celestial good, of which we shall
speak in what follows.
8417. " And the people shall go forth " — that hereby is sig
nified life thence [derived], appears from the signification of
going, as denoting life, see n. 1293, 3335, 4882, 5493, 5606, in
like manner to go forth in the present passage, which is to go
to gather manna : concerning the signification of going, as de
noting life, see also n. 8420.
8418. " And let them gather the Word of a, day in its day "
— ^that hereby is signified continually for necessity, appears.
from the signification of gathering, as denoting to receive, for
when to rain signifies influx, namely of good from the Divine
[being or principle], then to gather signifies reception, inasmuch
as they correspond to each other; and from the signification
of Word, as denoting the thing of which it is said, in the pres
ent case bread or manna from heaven ; and from the signi
fication of a day in its day, as denoting continually for neces
sity ; the reason why it denotes continually is, because they re
ceive daily ; that daily denotes continually, see n. 283'8 ; and
the reason Avhy it denotes for necessity is, because they ^yere to
gather as much as they wanted daily, and no more, viz. for
every one an omer.
8419. " To the intent that I may try them "--that hereby
VOL. vni. 12

178 EXODUS. ¦ Chap, xvi
is signified that hence it will be in exploration appears from
the signiflcation of trying [or tempting], as here denoting
to explore, for it follows, whether tliey walk in My law or
not. 8420. "Whether they walk in My law or not" — that
hereby is signified whether they can live the life of truth and
good, appears from the signification of walking, as denoting to
live, seen. 519, 1794; and from the signification of law, as
denoting the Word, see n. 2606, 3382, 6752, and because it
denotes the Word, it denotes Divine Truth, n. 7462, thus also
the doctrine of good and truth ; hence by walking in the law of
Jehovah is signified to live the life of truth and good according
to doctrine. That to walk in the law denotes to live according
to the law, is a thing known to every one, because it is so said
in common discourse, hence it may be raanifest, that to walk
denotes to live, and also that in the expression itself to walk there
is the signification of the spiritual sense, in like raanner as in
very many others ; this comes frora no other source than from
the influx of the spiritual -world into the ideas of thought, and
thus into the expressions, for without that influx who would
ever speak of walking instead of living, as walking in the law,
in the statutes, in the precepts, in the fear of God ; the case is
similar in regard to going, as denoting to live, see just above,
n. 8417, also in regard to journeying, making progress, so
journing ; the reason why these expressions denote to live is,
because in the spiritual world there are not spaces, but instead
thereof states of life, see n. 2625, 2645, 2837, 3356, 3387, 4321,
4882, 5606, 7381.
8421. " And it shall be on the sixth day" — that hereby is
' signified in the end of every state, appears from the signification
of day, as denoting state, see n. 23, 487, 488, 493, 2788, 3462,
3785, 4850, 7680 ; and from the signification of the sixth, aa
denotingthe end of state ; the reason why the sixth day denotes
the end of a state is, because seven days or a week signify an
entire period or a full state, see n. 2044, 3845, 6508, whence
the day preceding the seventh, or the sixth day, signifies the
end of that state ; and the day following or the eighth signifies
the beginning of the same state, n. 2044, 8400.
8422. " And let tiiem prepare what they have brought"—
thathereby is signified the an-angement of goods appropriated,
appears from the signification of preparing, when it is said of
goods appropriated, as denoting arrangement; and from the
signification of what they have brought, when manna is meant,
by M'hich is signified good, as denoting the goods which are
appropriated ; the gathering of manna every day signifies the
reception of good, and the eating thereof signifies appropria
tion," hence to prepare what they have brought signifles the
arrangement of good appropriated ; this arrangement is effected

8420—8424.] EXODUS. 179
by the Lord in the end of every state, which is signified by the
sixth day ; conjunction follows that arrangement, which icon-
junction] is signified by^ the seventh day.
8423. " And it shall be double above what they gather day
by day " — that hereby is signified that they are to be conjoined,
appears from the signification of being double, as denoting to
be conjoined ; the reason why to be conjoined is signified by
¦ double is, because two denote conjunction, see n. 1686, 3519,
5194 ; and from the signification of gathering, as denoting to
receive, as above, n. 8418 ; and frora the signification of day
by day, or every day, as denoting continually, as also above, n.
8418. The reason why two denote conjunction is, because
there are two things to which all things in the universe have
relation, viz. good and truth, or what is the same thing, love
and faith, for good is of love, and truth is of faitii ; hence also
tiiere are two things appertaining to man which constitute his
life, viz. will and understanding ; the will appertaining to man
was formed to receive good or love, and the understanding to
receive trutii or faitii ; the conjunction of those two [principles]
is called a marriage, for those two [principles] joined togetiier
are circumstanced exactly like conjugial partners, mutually
loving each othei-, conceiving and bringing forth, whence the
offspring is called fruit ; from these considerations it is now
evident, why two or double signify conjunction, for without
the conjunction of those two principles it is impossible for any
thing to be born or produced. It is allowed to add, that from
these considerations it may manifestly appear, that faitii with
out love or charity cannot produce any fruit, but that fruit will
be produced from both conjoined.
8424. Verses 6, 7, 8. And Moses and Aaron said to all
the sons of Israel, in the evening and ye shall know that
Jehovah Kath brought you fortii out of the land of Egypt.
And in the morning and ^ye shall see the glory of Jeliovah, in
His hea'ring your murmurings against Jehovah, and what are
we that ye murmur against us f And Moses said, in Jehovah
giving you in the evening fl,esh to eat, andbreadin the morning
tq satify ; in Jehovah, hearing your murmurings, ivith which
ye murmur against Hiin, 'whal are we ? your murm,urings are
not against us, hut against Jehovah. And Moses and Aaron
said to all the sons of Israel, signifies information from Divine
Truth : in the evening and ye shall know that Jehovah hath
brought you forth out of the land of Egypt, signifies that in
the end of tiie former state [shall be] a revelation tiiat they are
liberated : and in the morning ye shall see the glory of Jeho
vah, signifies in the beginning of a new state that the coming
of tiie "Lord [will be]: in his hearing your raurraurings, signi
fies tiiat complaints are about to cease : against Jehovah, and
wliat arc we that ye murmur against us, signifies that they

180 EXODDS. [Ch.vp. xvi.
[the complaints] were against the Divine [being or principle],
not against those who represented it : and Moses said, signi
fies information : in Jehovah giving you in the evening flesh to
eat, signifles that in the end of the state good will be appropri
ated by delight: and bread in the morning to satisfy, signifies
that in the beginning of a new state will be had as much good
as they can receive : in Jehovah hearing your murmurings, sig
nifies that thus complaints are about to cease : with which ye
murmur against Him, signifies that they were against the Di
vine [being or principle] : what are we, your murmurings are
not against us, signifies that they were not against those who
represented the Divine [being or principle] : but against Je
hovah, signifies that hereafter they should take heed to them
selves. 8425. " And Moses and Aaron said to all the sons of Israel "
— that hereby is signified information frora Divine Truth, ap
pears frora the signification of saying, when concerning those
things wliich are commanded by Jehovah to those who are of
the Spiritual Church as denoting information, see also n. 7769,
7793, 7825, 8041 ; and from the representation of Moses and
Aaron, as denoting Divine Truth, Moses what is internal, and
Aaron what is external, see n. 7009, 7089, 7382 ; and from the
representation of the sons of Israel, as denoting those who are
of the Spiritual Church, see n. 6426, 6637, 6862, 6868, 7035,
7062, 7198, 7201, 7215, 7223.
8426. " In the evening and ye shall know that Jehovah hath
brought you forth out of the land of Egypt " — that hereby is
signified that in the end of the former state shall be a revela
tion that they are liberated, appears from the signification of
evening, as denoting the end of a former state, of which we
shall speak presently^ ; and from the signification of knowing,
as denoting to be revealed, for what Jehovah gives to know,
this is called revelation ; and frora the signification of bringing
forth, as denoting to liberate, as heretofore frequently, in the
present case from infestations, which are signified by the land
of Egypt, n. 7278. The reason why in the evening denotes
the end of a former state is, because the changes of state in the
other life are as the times of the day in the world, viz. ah
morning, mid-day, evening and night, or twilight, and again
morning. It is to be noted, that in the spiritual world there are
perpetual changes of state, and that all the inhabitants of that
world pass through those changes ; the reason is, that they
may be continually perfecting, for without changes of states,
or without various things continually succeeding each other in
order, they who are in the spiritual world are not perfected ;
the changes of state, which succeed each other in order like
the times of the day and the times of the year, never return
altogether the same, but varied. Thi beginning of every state

8425—8427.] EXODUS. 181
corresponds with morning in the earth, and also in the Word is
sometimes meant by morning; but the end of every state
corresponds to evening, and is also sometimes called evening in
the Word. When it is morning, they are then in love, when
it is mid-day, they are then in light or in truth, but when it is
evening, they are then in obscurity as to truths, and in the
delight of natural love ; this delight is Avliat is signified by
selav,* which they received in the evening, and good is what
is signified by the raanna which they received every raorning.
From these considerations it may be manifest what the even
ing signifies, viz. that it signifies the end of the state of the
thing which is the subject treated of; hence also it signifies the
end of the state of the church. But see what has been before
shown concerning the signification of evening, that in the other
life tliere are vicissitudes of states, as in the world there are
vicissitudes of times, n. 5672, 5962, 6110 ; that evening is the
end of a former church, and morning the beginning of a new
one, n. 2323, 7844 ; hence that evening and morning denote
the coining of the Lord, n. 7844 ; that in heaven there is even
ing and twilight before morning, but not night, which is in hell
n. 6110.
8427. " And in the morning ye shall see the glory of Jeho
vah" — that hereby is signified in the beginning of a new state
that the coming of the Lord will be, appears from the significa
tion of morning, as denoting the beginning of a new state, see
just above, n. 8426 ; and from the signification of the glory of
Jehovah, as denoting presence and coming. The reason why
glory denotes the presence and coming of the Lord is, because
glory in the supreme sense is the Divine Trutii which proceeds
from the Lord, and the Divine Trutii appears before the eyes
of the angels as light and splendor from the sun which is the
Lord ; that glory is the Divine Truth proceeding from the Lord,
see n. 5922, 8267 ; and that it is the intelligence and wisdom
which are frora the Divine Truth, n. 4809 ; and that hence it is
the internal sense of the Word, for that sense is the Divine
Truth in gloiy, n. 5922. It is said that in tiie raorning they
should see the glory of Jehovah, because the rising of the sun
and the light thence derived, which light in heaven illustrates
the angelic sight both external and internal, consequentlj^ the
presence and coming of the Lord, who in heaven is the sun,
corresponds to the morning time on earth, and is here signified
by raorning ; this light derived from the sun on such occasion,
which light is tiie Divine Truth proceeding froni the Lord, tiius
the Lord, is glory ; from these considerations it is evident, that
by glory is signified the presence and coming of the Lorcl ;
that these are glory, is also manifest from several passages in
*See Note above, chap. xvi. 13.

182 EXODUS. [Chap. xvi.
the Word, as in Moses, " A cloud co< ered the raountain, and
the glory of Jehovah abode upon mount Sinai ; and a cloud
oovered it six days. The appeara'pce of the glory of Jehovah
was as devouring fire in the top of the mountain before the
eyes of the sons of Israel," Exod. xxiv. 15, 16, 17, 18; it is
evident that the presence of Jehovah, that is, of the Lord, ap
pearing as a cloud and as fire upon the mountain, is here called
tiie glory of Jehovah. Again, " A cloud covered the tent oi
the assembly, and the glory of Jeliovah filled the tabernacle,
nor could Moses enter into the tent of the assembly, because
tiie cloud abode upon it, and the glory of Jehovah filled Ihe
taheimade," 'Exod. xl. 34, 35, here also the presence of the Lord
appearing as a cloud is called glory. Again, " Moses entered
and Aaron into the tent of the assembly, and they went forth
and blessed the people, then the glory of Jehovah appeared to
wards all the people," Levit. ix. 23, 24. Again, "¦The glory
of Jehovah appeared in the tent of the assembly, before all the
sons of Israel,'" Num. xiv. 10, 11, 12 ; in like manner chap.
xvi. 19 ; chap. xx. 6. In the first book of the Kings, " The
cloud filled the house of Jehovah, so that the priests could not
stand to minister by reason of the cloud, because the glory of
Jeliovah filled the house of Jeliovah," viii. 10, 11. And in the
Apocalypse, " The temple was filled with smoke, and with the
gloiy of God and His virtue, so that no one could enter into
the temple," xv. S. Again, " He showed me a great city, the
holy Jerusalem coming down out of heaven from God, having
ihe glory of God. The city hath no need of the sun, neither
of the. moon, to shine in ii,for the glory of God doth illustrate
it, and the Lamb is the candle thereof," Apoc. xxi. 10, 11, 23,
where the glory of God manifestly denotes light frora the Lord,
which is the Divine Trutii proceeding from Him, tiius the
presence of the Lord, for the Lord is present in the truth which
is from Hiraself. That the glory of Jehovah is His presence,
is further raanifest frora Moses, " Moses said to Jehovah, show
me I pray thy glory. To whom He said, I will cause all My
good to pass before thee, and when My glory shall pass by, it
shall come to pass that I will set thee in a hole of a rock, and
I will cover My hand over thee, until I shall have passed by ;
but where I shall remove My hand, thou shalt see My back
parts, and My faces shall not be seen," Exod. xxxiii. 18, to the
end; in this passage also the glory of Jehovah manifestly de
notes His presence. And in Matthew, " The disciples said to
Jesus, tell us vjhat is the sign of Thy coming ; Jesus said, then
shall appear the sign of the Son of Man, and they shall see the
Son, of Man coiJiitig in the clouds of heaven with virtue and
glory," xxiv. 3, 30. The subject treated of in this passage is
concerning the last time of the former church and the first of
the new, tlie Son of Man is the Divine Truth proceeding from

8428, 8429.] EXODUS. 133
the Lord ; the cloud of heaven is the Word in tiie sense of the
letter, virtue and glory is the internal sense, thus the Divine
Truth which shall then appear ; the coming of the Lord de
notes the acknowledgment of Divine Trutii by those w ho are
of tiie new church, and denial by those who are of the old
church, see n. 4060 at the end. That the Lord as to Divine
Truth is glory, is manifest frora Isaiah, " The voice of one cry
ing in the wilderness, prepare ye the way of Jeliovah ; the glory
of Jehovah shall be revealed, and all flesh shall see together,"
xl. 3, 5, speaking of the Lord, who is glory. And in John,
" The Word was made flesh, and dwelt in us, and we saw His
glory, the glory as of th^ only-begotten of the Fatiier, full of
grace and truth,'' i. 14. Again, " These things said Isaiali,
wlmi he saw His glory, and spake of Him," xii. 41, where
glory denotes the Lord. In like manner in Moses, " I am alive,
and the whole earth shall be filled with the glory of Jehovah,"
Num. xiv. 21, where the glory of Jeliovah denotes the coining
of the Lord, and illustration by the Divine Truth which is from
Hira. Glory denotes the Divine [principle] of the Lord in
Isaiah, " I am Jehovah, this is My^ name, and My glory will I
not give to another f xiii. 8. And in Mark, " When the Son of
Man cometh in the glory of his Father, with the holy angels,"
viii. 38. And in Luke, "It behoved Christ to suff'er tiiese
things, and, to enter into His glory," xxiv. 26. Inasmuch as by
the glory of Jehovah is signified the Lord as to Divine Truth,
therefore also by glory is signified the Divine Wisdom and In
telligence, which IS of the Divine Truth from the Lord. Wis
dom and intelligence from the Divine [being or principle] is
meant by glory in Ezekiel, chap. i. 28 ; chap. viii. 4 ; chap. ix.
3 ; chap. x. 4, 18, 19 ; chap. xi. 22, 23, which was represented
there by a rainbow such as is in a cloud.
8428. " In his hearing your murmurings " — that hereby is
signified that complaints were about to cease, appears from the
signification of hearing, when said of Jehovah, as denoting to
be merciful and to bring aid, thus that complaints would cease ;
and from the signification of murmurings, as denoting sensa
tions of pain frora the bitterness of temptation, and hence com
plaints, see n. 8351.
8429. " Against Jehovah, and what are we that ye murmur
against us " — that hereby is signified that they [the complaints]
were against the Divine [principle], not against those who re
presented it, appears from this consideration, that Jehovah is
the Divine [principle], in this case the Divine Truth, whicli
Moses and Aaron represented ; and from the signification of
murmuring, as denoting complaint, as just above, n. 8428 ; and
whereas it is said that they murmured against Jehovah, and
not against Moses and Aaron, thereby^ is signified tiiat they
murmured against Divine Truth, which is repi'esented by Mo-

184 EXODUS. [Chap. xvi.
ses and Aaron, n. 8425, and not against those who represent;
. wherefore also it is said in the following verse, what are we,
your murmurings are not against us ; for the person which re
presents tiie Divine [being or principle], respectively is not
any thing ; moreover they who murmur against the person
whicli represents, when he speaks from the Divine [being or
principle], do not murmur against the person, but against the
Divine [being or principle].
8430. "And Moses said" — signifies information as above, n.
8425. 8431. " In Jehovah giving you in the evening flesh to eat "
— that hereby is signified that in the end of the state good will
be appropriated by delight, appears from the signification of
evening, as denoting the end of a state, see above, n. 8426 ;
and from the signification of fiesh, as denoting the proprium
vivified, or the celestial propriuni which man has frora the
Lord, thus the good of love, see n. 148, 149, 780, 3813,7850,
84(19, but in the present case the good of faith, because it was
the fiesh of a bird or what is -winged, which is called selav;
for by what is winged [volatile] is signified the spiritual prin
ciple or what is of faith, hence by the fiesh thereof is signified
such good, in the present case the good of the natural man, or
delight. It is to be noted, that by manna is signified the good
of the internal or spiritual raan, and by selav the good of the
external or natural raan, which is called delight. That those
things are signified is manifest frora this consideration, that
manna was given in the time of morning, but selav in the time
of evening, and by that which is given m the time of morning
is signified sj^iritual good, and by that which is given in the
time of evening is signified natural good, or delight ; for the
state of morning in the other life is when spiritual good, or the
good of the internal man, is in clearness, and natural good, or
the good of the external man, is in obscurity ; but the state of
evening is when natural good, or the good of the external man
is in clearness, and spiritual good or the good of the internal
man is in obscurity. Vicissitudes also thus succeed each other,
to the intent that man may^ be perfected, esjjecially that good
may be appropriated to him, which is done in a state of even
ing by delight.
8432. " And bread in the morning to satisfy " — that hereby
is signified that in the beginning of a new state will be had as
much good as they can receive, appears from the signification
of bread, as denoting the good of love, see n. 2165, 2177, 3464,
3478, 3735, 3813, 4211, 4217, 4735, 4976, 5915, 8410, but in
the present case the good of 'truth, which is the good of the
Spiritual Church, because by bread is meant manna, of which
we shall speak in what follows ; and from the signification of
morning, as denoting the beginning of a new state, as above,

8430—8436.] EXODUS. 185
n. 8427 ; and from the signification of to satisfy, or to satiety,
as denoting as much as they would, see above, n. 8410, in the
present case as much as they could receive, for the good which
flows in from the Lord is not given as much as they are will
ing, but as much as they are able to receive ; but evil is allow
ed as much as they are willing.
8433. " In Jehovah hearing your murmurings " — that hereby
is signified that tiius complaints were about to cease, appears
from what was said above, n. 84-28, where like words occur.
84:34._ " With which ye murmur against Hira " — that hereby
is signified that they [the complaints] were against the Divine
[being or principle] : " And what are we, your murmurings
are not_against-us"^that hereby is signified that they were
not against those who represented the Divine [being or princi
ple], appears also frora what was said above, n. 8429, where
like words occur.
8435. " But against Jehovah " — that hereby is signified that
hereafter they should take heed to themselves, appears from
this consideration, that it is again said that their murmurings
are against Jehovah, that is, against the Divine [being or prin
ciple] ; hence it is, that by those words is now meant, that here
after they should take heed to theraselves of such complaints
in temptations.
8436. Verses 9, 10, 11, 12. And Moses said to Aaron, say
to all ihe company of the sons of Israel, approach before Jeho
vah, because he hath heard your murmurings. And it came
to pass that Aaron spake to all the company of the son,s of Is
rael, and they looked back to the wilderness, and behold the
glory of Jehovah was seen in the cloud. And Jehovah spake
to Moses, saying, I have heard Ihe murmurings of the sons of
Israel, speak to them, saying, betwee'ti the evenings ye shall eat
flesh, and in the morning ye shall be satisfied ivith bread, and
ye shall know that I a')n Jehovah your God. And Moses said
to Aaron, signifies influx of Divine Trutii proceeding immedi
ately from the Lord through Divine Truth which proceeds
mediately : say to all the company of the sons of Israel, signi
fies instruction: approach ye before Jehovah, signifies a state
of reception and application to that [state] : because He hath
heard your raurraurings, signifies by reason of the sensation of
pain in temptation that He brings aid : and it came to pass
that Aaron spake to all the company of Israel, signifies instruc
tion from the Divine [being or principle] by influx : and they
looked back to the wilderness, signifies remembrance of the
state of temptation in which they have been : and behold the
glory of Jehovah was seen in the cloud, signifies the presence
of the Lord in truth accomraodated to perception : and Je
hovah spake to Moses, saying, signifies the truth which pro
ceeds from the Divine [principle] of the Lord, in which is the

186 EXODUS. [Chap, xvl
presence of the Lord : I have heard the murmurings of tiie sous
of Israel, signifles that the complaints arising froni temptation
are about to cease : speak to them, saying, signifles informa
tion by influx : between the evenings ye shall eat flesh, signi
fies that in the end of the state good will be appropriated by
delight : and in the raorning ye sliall be satisfied with bread,
signifies that in the beginning of a new state as ranch good
shall be had as they could receive : and ye shall know that I
ara Jehovah your God, signifies that they may know that the
Lord is the only God.
8437. " And Mijses said to Aaron " — that hereby is signified
the influx of Divine Truth proceeding immediately from the
Lord through Divine Truth which pi-oceeds mediately, appeare
from the signification of saying, when from Divine Trutii which
proceeds immediately from the Lord, which is represented by
Moses, through Divine Trutii which proceeds mediately, and
is represented by Aaron, as denoting influx ; that is to say also
denotes to flow in, see n. 5743, 6162, 6291, 7291, 7381,
8222, 8262, and that Moses is the truth which proceeds imme
diately frora the Lord, and Aaron that which proceeds raedi-
ately,'n. 7009, 7010, 7089, 7382. What is meant by truth pro
ceeding immediately frora the Lord, and what by truth pro
ceeding mediately, see n. 7055, 7056, 7058.
8438. "Say to all the company of the sons of Israel" — that
hereby is signifled instruction, appears from the signification
of saying, when frora Divine Truth to those wdio are of the
church, concerning what is to be done from Divine comraand,
as denoting instruction, as also n. 7186, 7267, 7304, 7380, 7517,
8127 ; and from the signification of the corapany of the sons of
Israel, as denoting those who are of the Spiritual Church, see
n. 7843.
8439. "Approach ye before Jeliovah" — ^thathereby is sig
nified a state of reception and application to that [state], ap
pears from the signification of approaching before Jehovah, as
denoting influx, see n. 8159, and hence also reception, for re
ception is the reciprocal of influx, since they correspond mutu
ally tc each other. So far as man receives Divine Influx, so
far he is said to approach before the Divine [being or princi
ple] ; approach before Jehovah in the spiritual sense is nothing
else, for approach to Him is effected by faith and love, and
whereas both faith and love are from Jehovah, that is, the
Lord, approach to Him is also the reception of the good and
truth flowing in from Him. Tlie reason why it also denotes
application is, because reception is not any thing unless there
be also application, viz. to use ; for the influx from tiie Divine
[being or principle] passes first into the perception, which is of
the understanding pertaining to man, thence into the will,
and next into act, that is, into good work, which is use, and

8437—8443.] EXODUS. 187
there it ceases ; when the influx of good and truth from the
Lord makes this passage, then good and trutii are appropriated
to man, for then the influx goes even into the ultimate of order,
that is, into the ultimate of nature, whither all Divine influx
tends ; the man with whom the Divine influx has this process,
may he called a way of heaven. From these considerations it
may now be manifest, that by approaching before Jehovah is
signifled a state of reception and application to that [state], in
this case a state of reception of the good which is signifled by
manna, and of the delight which is signifled by selav.
8440. " Because He hath heard your murmurings " — that
hereby is signifled by reason of the sensation of pain in temp
tation that He may bring aid, appears from the signification of
healing, when said of Jehovah, as denoting to be merciful and
to bring aid, hence also to make to cease, see above, n. 8428 ;
and from the signification of raurraurings, as denoting the
sensation of pain in teniotation, and coraplaint, see n. 8351,
8428, 8433.
8441. " And it came to pass that Aaron spake to all the
company of Israel " — that hereby is signified instruction from
the Divine [being or principle] by influx, appears frora the sig
nification of speaking, when frora the Divine [being or princi
ple] by trutii mediately proceeding from the Lord, which is
represented by Aaron, 'as denoting instruction by influx, for
the Divine Influx with man is into the truth in which he has
been instructed ; that to speak denotes influx, see n. 2951,
5481, 5797, 7270, 8128; and that it denotes instruction,
n. 7226, 7241 ; and from the representation of Aaron, as
denoting truth mediately proceeding from the Lord, see n.
7009, 7382.
8442. " And they looked back to the wilderness "—that
hereby is signified remembrance of the state of temptation^ in
which they have been, ajipears from the signification of looking
back to any thing, as denoting thought and reflection, see n.
7341, hence also remembrance, for whosoever thinks and
reflects, he remembers ; and frora the signiflcation of wilder
ness, as denoting a state of undergoing teraptations, see n.
6828, 8098.
8443. " And behold the g^ry of Jehovah was seen m the
cloud " — that hereby is signifled the presence of the Lord in
truth accommodated to perception, appears from the sign-fi-
cation of the glory of Jehovah, as denoting the presence and
coming of the Lord, see above, n. 8427 ; and frora the signifi
cation of the cloud, as denoting the literal sense of the Word,
see preface to chap, xviii. Gen. and n. 4391, 5922, 6343, 6753,
8106, tiius truth accommodated to perception, for the Word
in tiie letter is such trutii ; but the glory which is in the (doud
is the Divine Truth which is not so accommodated to per

188 EXODUS. [Chap. xvi.
ception, because it is above the fallacies and appearances of
tiie senses, thus it is also the internal sense of the Word, see
preface to chap, xviii. Gen. n. 5922, 8427 ; the reason why
glory is the internal sense of the Word is, because the subject
treated of in that sense is concerning the Lord's church and
kingdom, and in the supreme sense concerning the Lord Him
self, in which sense also it is the veriest Divine Truth itself
Divine Truth is not of one degree, but of several ; Divine
Trutii in the flrst degree, and also in the second, is what imme
diately proceeds from the Lord, this is above angelic under
standing ; but Divine Truth in the third degree is such as is in
the inraost or third heaven, this is such that it cannot in the
least be apprehended by raan ; Divine Truth in the fourth de
gree is such as is in the middle or second heaven, neither is
this intelligible to raan ; but Divine Trutii in the flftli degree
is such as is in the ultimate or first heaven ; this maj"^ be per
ceived in some small measure by man if illustrated, but still
it is such, that a considerable part of it cannot be uttered by
human expressions, and when it falls into ideas, it produces a
faculty of perceiving, and also of believing that it is so; but
Divine Trutii in the sixth degree is such as pertains to man,
accomraodated to his perception, thus it is the sense of the let
ter of the Word ; this sense or this trutii is represented by.
a cloud, and the interior truths by glory in the cloud ;
hence it is that Jehovah, that is, the Lord, so often ap
peared to Moses and the sons of Israel iu a cloud, as Exod.
xxiv. 15, 16 ; chap. xl. 34, 35 ; 1 Kings viii. 10, 11 ; Matt.
xxiv. 30, and in other places ; the appearing of the Lord is by
Divine Truth, and also is Divine Truth. That a cloud is truth
accomraodated to perception, is grounded in representatives in
the other life, where the angelic discourse of the superior hea
vens appears to those who are beneatii as light, and also as
brightness derived frora light ; but the discourse of the angels
of an inferior heaven appears as a bright cloud, in various
form, and in density and rarity^ according to the quality of
truths. From these considerations it may be raanifest, that by
the glory of Jehovah seen in the cloud, is sfgnified the pres
ence of the Lord in truth accommodated to perception.
8444. " And Jehovah spake to Moses, saying " — that hereby
is signified truth which proceeds from the Divine [principle]
of the Lord, in which is the presence of the Lord, appears from
the signification of speaking, as denoting influx and instruction,
as above, n. 8441 ; and from the representation of Moses, as
denoting truth which proceeds from the Divine [principle] of
the Lord, see n. 6752, 6771, 6827, 7014, 7010, 7089, 7382: the
presence pf the Lord in truth from the Divhie [being or imnei-
ple] is signifled by Jeliovah speaking with Moses out of tiie
cloud, where the glory of Jehovah was seen, for the glory o:

8444—8450.] EXODUS. 189
Jehovah is the presence of the Lord in the truth which pro
ceeds from Hira, n. 8427.
8445. " I have heard the murmurings of the sons of Israel "
— that hereby is signified that the complaints arising from
temptation were about to cease, see above, n. 8428, 8433,
where like words occur.
8446. " Speak to thera sayting " — that hereby is signified in
formation by influx, appears from the signification of speaking
in the historicals of the Word, as denoting information, as n.
8041 ; and of saying, as denoting influx, n. 6921, 7291, 7381,
8221, 8262.
8447. " Between the evenings ye shall eat flesh " — that
hereby is signifled that in the end of the state delight will be
appropriated, see above, n. 8431, where like words occur.
8448. " And in the morning ye shall be satisfled with bread "
. — that hereby is signified that in the beginning of a new state
will be had good as much as they could receive, see also above,
8432. 8449. " And ye shall know that I ara Jehovah your God " —
that herebv is signified that they may know that the Lord is
the only God, appears from what was said and shown above,
n. 7401* 7444, 7544, 7598, 7636.
8450. Verses 13, 14, 15. And it came to pass in the even
ing, aiid selav* came up, and covered the camp ; and in the
morning was the position of dew about the camp. And the
position of dew ceased, and behold upon the faces of the wilder
ness a small round [thing], small as the hoar-frost upon the
earth. And the sons of Israel saw, and said a man to his
brother, this is manna, because they knew not what it was.
And Moses said to them, this is the bread which Jeliovah hath
given you to eat. And it came to pass in the evening, signifies
the end of the state : and selav came up, signifies natural de
light productive of good : and covered the camp, signifies that
it filled the natural principle of raan : and in the morning, sig
nifies the beginning of a new state : w^as the position of de-w
about the camp, signifies the truth of peace adjoining itself:
and the position of the dew went up, signifies the insinuation
of truth : and behold on the faces of the wilderness, signifies
the new will principle : a sraall round [thing], signifies the
good of truth in the first formation : small as the hoar-frost on
the earth, signifies truth in the fornr: of good consistent and
fiuent : and the sons of Israel saw, signifies perception : and
they said a man to his brother, signifies amazement : this is
manna, because they knew not what it was, signifies from what
was not known : and Moses said to them, signifies information
bj txuth from the Divine [being or principle] : this is the bread
* See note above, ohap. xvi. 13.

190 EXODUS. [Chap. xvi.
which Jehovah hath given you to eat, signifies that this is the
good which shall be appropriated aud raake their life, in the
supreme sense, that this is the Lord in you.
8451. " And it came to pass in the evening " — that hereby
is signified the end of the state, appears from the signification
of evening, as denoting the end of a state, see above, n. 8426.
8452. "And selav carae up " — tiiat hereby is signified natural
delight productive of good, appears frora the signification ot
selav, as denoting natural djli,_lit: the reason why selav de
notes natural delight is, because it was a bird of tiie sea, and
by a bird of the sea is signified the natural principle, and by
it's flesh which was desired, delight, see above, n. 8341 ; the
reason why it denotes also productive of good is, because it
was given in the evening ; for in the other life when there is
a state which corresponds to evening, then the good spirits,
and also the angels, are remitted into a state of the natural af
fections in which they were principled when in the world, conse
quently into the delights of their natural man ; the reason is,
tliat hence may come good, that is, that hence they may be
perfected, n. 8426 ; all are perfected by the iraplantation of
faith and charity in the external or natural man, for unless
those principles are there implanted, good and truth cannot
flow in from the internal or spiritual man, that is, from the
Lord through that man, for there is no reception ; and if there
be no reception, the influx is at a stand and perishes, yea the
internal man is also closed ; hence it is evident, that the natural
principle must be altogether accommodated, that it may be a
receptacle. This is done by delights, for the goods, which are
of the natural raan, are called delights, because they are made
sensible. The reason why selav denotes natural delight is, as
was said, because it was a bird of the sea, for it is said that it
was fetched from the sea, "A wind went fortii frora Jehovah,
and fetched selav from the sea, and let [it] down over the
carap," Numb. xi. 31, and by a bird of the sea and its flesh is
signified natural delight, and in the opposite sense the delight
of concupiscence ; this is signified by selav in the following
passage in Moses, " The rabble which was in the midst of the
people lusted concupiscence, and were desirous to l\ase flesh, and
said, now is our soul dry, nor is there any thing but this mauna
before our eyes. A wind went fortii frora Jehovah, and fetched
selav from the sea, and let [it] down over the carap. The peo
ple arose all that day, and all the night, and all the following
day, and gathered selav ; they who [gathered] tiie least, gathei^
ed ten omers, which they spread forth for themselves, by spread
ing forth around the camp. The flesh was yet between their
teeth, before it was swallowed, when the anger of Jehovah
was kindled into the people, and Jehovah smote the people
with an exceeding great plague ; whence he called the name

8451—8455.] EXODUS. 191
of that place the sepulchres of concupiscence, because there
they buried the people that lusted," Numb. xi. 5, 6, 31, 32, 33,
34, in which jiassage selav denotes the delight of concupiscence.
It is called the delight of concupiscence, when the delight of
any coi-poreal or worldly love has dominion, and occupies the
whole raan, so as to extinguish the good and truth of faith
pertaining to hira ; this delight is what is described as occa
sioning their being smitten with a great plague ; but the natural
delight, which is signified in this chapter bj^ selav, which was
given to the people in the evening, is not the delight of concu
piscence, but it is the delight of the natural or external man
corresponding to the good of the spiritual or internal man; this
delight has in it spiritual good, whereas the delight of concu
piscence, spoken of Nura. xi. has in it infernal evil ; each is
called delight, and each is also made sensible as delight, but
there is the greatest difference between them, for one has hea
ven in it, the other has hell in it, also one becomes heaven to
man, and the other becomes hell to man, when the external is
put off". The case herein is like that of two women, who ap
pear in their external forra alike beautiful in countenance and
agreeable in their raanners, but in the internal form they are
altogether dissimilar, one for instance is chaste and sound, the
other is wanton and rotten, thus one as to her spirit [belongs
to] the angels, the other as to her spirit [belongs to] the devils ;
but their respective qualities do not appear, unless when the
external is unfolded, and the internal is revealed. These obser
vations are made to the intent that it may be known what the
natural delight is in which is good, which is signified by the
selav in this chapter, and what the natural delight is in which
ie evil, which is signified by the selav in Num. chap. xi.
8453. "And covered the camp". — that hereby is signified
that it filled man's natural principle, appears from the signifi
cation of covering, as denoting to fill ; and from the significa
tion of carap, as denoting goods and truths, see. n. 8193, 8196,
in the present case the natural principle, which is the continent,
for the natural principle contains goods and truths, and with
out thera it is not alive, nor are the good and trutii of the ex
ternal or natural man any thing without the natural principle.
Hence it is that camp, inasmuch as it signifies'truths and goods,
signifies .9"so the natural principle in which they are.
8454. ' And in the morning " — tiiat hereby is signified the
beginning of a new state, appears from the signification of
morning, as denoting the beginning of a new state, see n. 8427.
8455. " There was the position of dew about the carap " —
tiiat hereby is signified the truth of peace adjoinirg itself, ap
pears from the signification of dew, as denoting tiie truth of
peace, see n. 3579 ; the reason why dew denotes the truth of
peace is, because in the morning it descends from heaven, and

192 EXODUS. [Chap. xvi.
appears upon plants like attenuated rain, and also has stored
up in it something of a sweet and delightful [principle] more
than rain has, whereby the grass and the corn of the field are
gladdened, and morning is a state of peace, n. 2780. Wliat
peace is, may be seen, n. 2780, 3696, 4681, 5662, yiz. that it is
as the day-dawn on the earth, which gladdens minds [aniinos]
with an universal delight ; and the truth of peace is as the light
of the day-dawn. Tliis truth, which is called the truth of peace,
is the very Divine Truth in heaven from the Lord, and affects
universally all who are there, and makes heaven to be heaven ;
for peace has in it confidence in the Lord, that He governs all
things, and provides all things, and that H-e leads to a good
end ; when man is in the faitii of these things, then he is in
peace, for then he fears nothing, and no solicitude about things
to come renders him unquiet ; man comes into this state so far
as he coraes into love to the Lord. All evil, especially self-
confidence, takes away a state of peace. It is helieved that an
evil person is in peace, when he is in gladness and tranquillity
arising from general success in his concerns ; but this is not
peace, it is the delight and tranquillity of lusts, which counter
feits a state of peace ; but this delight, inasmuch as it is oppo
site to the delight of peace, is turned in the other life into
what is undelightful, for such undelightfulness lies concealed
inwardly in it ; in the other life the exteriors are successively
unfolded even to inmost principles, and peace is the inmost in
every delight, even in what is undelightful -with the man -who
is in good ; so far therefore as he puts off what is external, so
far a state of peace is revealed, and so far he is affected with
satisfaction, blessedness and happiness, the origin whereof is
.rom the Lord Hiraself Concerning the state of peace which
prevails in heaven, it raay be said to be such as cannot be de
scribed by any words, neither can it come into the thought aud
perception of man, so long as he is in the world, by any idea
ierived from the world ; it is above every sense at that time;
tranquillity of mind [animus], content, and gladness derived
from successes, are respectively nothing, for these affect only
external things, whereas peace affects the inmost principles of
all, the first substances, and the beginnings of the substances
pertaining to man, and hence derives and pours fortii itself
into what is substantiated and foi-med frora those beginnings,
and afl'ects thera with pleasantness, and the origins of ideas,
consequently the ends of the life of man, with satisfaction and
happiness ; and thus makes the mind of man a heaven.
8466. " And the position of dew went up " — .that hereby is
signified the insinuation of truth, appears frora the signification
of going up, as here denoting to be dissipated and .thus not to
appear to the sight ; and from the signification of dew, as de
noting the truth of peace spoken of just above; the position of

8456—8458.] EXODUS. 193
this above the manna signifies the insinuation of truth, for the
truth of peace is the Divine TVuth proceeding from the Lord in
heaven, which, inasmuch as it is inmost, insinuates itself into
the truth which is beneath, and vivifies it, as the dew is wont
to do the grass or growing corn upon which it falls in the raorn
ing ; when the trutii which is beneatii has be^n vivified by it,
then the truth of peace goes up, that is, as to appearance ceases,
and the truth which had received life from it comes into view ;
thus is born the truth of faith ; for no truth of doctrine- or of
the Word becomes truth with man, until it has received life
frora the Divine [being or principle], and it receives life by
the insinuation of the trutii which proceeds frora the Lord,
which is called the truth of peace ; this truth is not the truth of
faith, but it is the life or soul of the trutii of faith, and arranges
all things which are in the truth, which is called the truth of
faith, into a celestial form, and also afterwards the truths them
selves one amongst another. Frora these considerations it raay
be manifest, how the case is with the insinuation of truth per
taining to man by the truth of peace. It is also to be noted,
that the inferior or exterior things pertaining to the man
who is regenerating, receive life from superior or interior things
successiA'ely, thus tiie truth of faith [receives life] from the truth
of peace, and the truth of peace from the Lord Himself; the
insinuation of life from the Lord with those who are regenera
ting is efl'ected in successive order from Himself, thus tlirough
what is inmost, and thereby through interior things to exterior ;
hence with the regenerate there is an opening [of all things] even
frora the Lord, but with those who are not regenerated, there
is a closing.
8467. "And behold upon the faces of the wilderness"—
that hereby is signified a new will principle appears from the
signification of a wilderness, as here denoting a new will prin
ciple by the insinuation of truth ; for a new will principle is
forniied from good by truth, with the man of the Spiritual
Church, and appears with him as conscience,, and that this
conscience is the conscience of truth, is manifest from what has
been before shown concerning the regeneration of the spiritual
man. Wilderness properly signifies what is uncultivated and
uninhabited, in tiie spiritual sense it signifies where there is
not good and truth, thus also wdiere there is not life, n. 1927,
2708, 3900 ; wherefore when it is said that the dew appeared
upon the face of the wilderness,, and beneath the dew raanna, by
wilderness is signified a new -will principle.
8468. " A small round [tiling] ''—that hereby is signified, the
good of truth in first formation, appears from the signification
of small, as being predicated of truth;; and from the significa
tion of round, as being predicated of good ; hence small round
is predicated of the good of truth. The good of truth is called
VOL. vni. 13

194 EXODUS. [Chap. xvi.
the good pertaining to the man of the Spiritual Church, aud
is not only as to origin, but also as to essence, truth ; it
appears as truth, but it is made sensible as good, consequently
as truth it forms the intellectual principle of the mind, and as
good it forms the new will principle ; for .the intellectual prin
ciple is distinguished from the will principle in man by
this, that the intellectual principle presents to itself things in
a form, and that it may see them as in light, but the will prin
ciple is affected by them, that it may be sensible of thera at
the same time as of delight, thus as of good, and this according
to the quality of the form. The reason why small is predicated
of truth, and round of good, is derived from the appearances
of trutii and good in the other life ; when truths and goods
are presented visible, which is done in the other life manifestly
to the eyes of spirits and angels, then truth is presented in a
discrete quantity, consequently as much, or as small, accord
ing to the quality of the truth ; and it is also presented as
white ; but good is there presented in continuous quantity, thus
not as much, or as small; good is also presented as round,
which is what is continuous in form ; and in respect to color
as blue, yellow, and red. The reason why good and truth thus
appear, when they are presented visible, is grounded in their
difference as to quality, which thus puts itself forth and re
presents itself in a natural form, when it becomes visible.
Hence it is that things, which in the world accede to such
forms, signify either truths or goods ; for there is nothing given
in the universe, which has not relation as to quality either to
good or to truth.
8459. " Sraall as the hoar-frost upon the earth" — thathereby
is signified trutli in the form of good consistent and fluent, ap
pears from the signiflcation of small, as being predicated of
truth, see just above ; and from the signification of as hoar
frost, as denoting in the forra of good. The good of truth,
which is the good of the raan of the Spiritual Church, n. 8458,
is compared to hoar frost from its being continuous in respect
to snow ; snow, from being sraall and white, is predicated of
truth, but hoar-frost, from its being continuous, is predicated
of trutii made good, which is the good of truth. That snow is
predicated of truth, is evident from the following passages,
" When Jesus was transformed, his raiment became shining,
exceedingly white as enow," Mark ix. 3. And in Matthew,
" The angel at the sepulchre had an appearance like li^tning,
and raiment white as snow," xxviii. 2, 3. And in the Kevela-
fions, " 1 saw in the midst of the seven candlesticks [one] like
to the son of man, His head and hairs were white as white wool,
as snow," Apoc. i. 13, 14. And in Jeremiah, " The Nasarites
were whiter than snow, they were brighter than milk," Lam.
iv. 7, And in David, " Thou shalt expiate me with hyssop

8459—8462.] XO.DUS. 195
and I shall be made clean, thou shalt wash me and T shall be
made whiter than snow," Psaira li. 7. And in Daniel, " I saw
until the thrones were cast down, and the Ancient of Days
sat. His raiment was as lohite snow, and the hair of His head
was as clean wool," vii. 9 ; in these passages snow is predicat
ed of trutii frora whiteness, to which garments are compared,
because garments in the spiritual sense are truths, n. 4545,
4763, 5248, 5319, 5954, 6914, 6917, 6918 ; from these consid
erations it is evident Avhat is meant by hoar-frost, viz. truth in
tiie form of good. Truth in the form of good is said to be con
sistent and fiuent, because truth is the form of good, and good
is the life of that form, and as it were the soul.
8460. " And the sons of Israel saw " — that hereby is signi
fied perception, appears from the signification of seeing, as
denoting to understand and perceive, see n. 2150, 2325, 2807,
3764, 4403 to 4421, 4567.
8461. " And they said a man to his brother " — that hereby
is signified amazement, appears from this consideration, that
saying involves that which follows, in the present case that
they were araazed when they saw manna, for they said, this is
manna, because they knew not what this was ; and from the
signification of a man to a brother, as denoting mutually, see n.
4725. 8462. " This [is] manna, because they knew not what this
[was] " — that hereby is signified- from what was not known,
viz. amazement, appears from this consideration that manna
in its own tongue is what, thus what is not known. The reason
why the bread, which was given to the sons of Israel in the
-wilderness, was hence called manna is, because that bread sig
nifies the good of charity which is begotten by the trutii of
faith : this good is altogether unknown to man before regener
ation, and it is not even known that such a good exists ; for
man before regeneration believes, that except the delights of
self-love and the love of the world, which he calls goods, there
cannot any good be given, which is not frora that source, or of
such a quality ; if any one should say at that time, that there
is an interior good, which cannot come to perception, conse
quently not to the knowledge, so long as the delights of self'
love and the love of the world have dominion, and that this is
the good in which good spirits and angels are principled,
amazement is instantly excited as at what is altogether un
known, and as at what is not possible to be given ; when yet
this good immensely transcends the delights of self-love and
the love of the world. That they who are in self-love and the
love of the world do not know what charity and faith are, and
what it is to do good without recompense, and that this isheaven
in man ; and that they believe that nothing of joy and life sur
vives, if they are deprived of the delights of those loves, when

196 EXODUS. Chap. xvi.
yet celestial joy then coramences, see n. 8037. From these
considerations it is now evident, why raanna was called from
what \is] this.
8463. " And Moses said to thera " — that hereby is signified
information by truth from the Divine [being or principle], ap
pears frora the signification of saying, as denoting information,
as n. 7769, 7793, 7825, 8041 ; and from tiie representation of
Moses, as denoting truth which is of the law frora the Divine
[being or principle], see n. 6771, 6827.
8464. "Tliis is tiie bread which Jeliovah hath given you to
eat" — that hereby^ is signified that this is the good which shall
be appropriated and make their life, in the supreme sense that
this is the Lord in you, appears from the signification of bread,
as denoting celestial and spiritual good, and in the supreme
sense denoting the Lord, see n. 276, 680, 2165, 2177, 3464,
3478, 3735, 3813, 4211, 4217, 4735, 4976, 5915, in the present
case denoting spiritual good, that is, the good of the man of
the Spiritual Church, which is the good of truth, see just above,
n. 8458 ; inasmuch as this bread was raanna, it follows that
by manna is signified that good ; which is also plain from the
de^cription of it, verse 31 of this chapter, "Tliat it was as co
riander seed -white, and its taste as of a cake in honey ;" and
also from the description of it Nura. xi., "The manna was as
coriander seed, and its appearance as the appearance of
bdellium ; they ground it in. mills, or beat it in a mor
tar, and boiled it in a kettle, and made cakes of it ; its taste
was as the taste of the juice of oil," verses 7, 8. From singular
the things in this passage it is evident, that manna iii the spir
itual sense is the good of truth, that is, the good of the Spir
itual Church. Hence also it is called the corn of the heavens
in David, " He commanded the asthers from above, and opened
the doors of the heavens, and made 'manna to rain down upon
them, and gave thera the corn of the heavens," Psaira Ixxviii.
23, 24 ; that corn is the good of truth see n. 5295, 5410 ; manua
also denotes the good of truth, which is given to those who un
dergo teraptations and conquer, in the Eevelations, " He who
conquereth, to him will I give to eat of the hiddenmanna, and
I will give him a white stone," Apoc. ii. 17. That manna in
tiie supreme sense is the Lord in us, appears frora the -words
tiiemselves of the Lord in John, "Your fathers did eat manna
in the wilderness, and are dead : This is the hread which came
down from heaven, that whosoever eats thereof may not die :
I am the living breadl. which came down from heaven ; if any
one eats of this bread, he shall live for ever," vi. 49, 50, 51,
58 ; from these words it is very evident, that by manna in the
supreme sense is signified the Loi'd. The reason is, because
manna is tiie good of truth, and all good is from tiie Lord, and
Jienee the Lord is in good, and is good itself. Tliat that good

8463—8467.] EXODUS. 197
will be appropriated to them, and make their life, is signified
by eating, n. 3176, 3513, 3596, 4745 ; for .the good which is
from the Lord, makes the life of heaven with man, and after
wards nourishes and supports it.
8465. Verses 16, 17, 18. This is the Word which Jehovah
commanded, gather ye of it every one for the mouth of his
eating, an omer for a head, the number of your sauls, take ye
every one for him who is in Ms tent. And the sons of Israel
did so, and gathered with reference to the numerous and to the
few. And they measured with an omer, and it did not make
what was superfluous to the numerous, and there was not loant-
ing to the feio ; they geithered every one to the mouth of his
eating. This is the Word which Jeliovah commanded, signifies
a command concerning it frora the Divine [being or principle] ;
gather ye of it every one for the raouth of his eating, signifies
reception and appropriation according to every one s faculty :
an omer for a head, signifies as much as [was sufficient] for
every one : the number of your souls, signifies as much as
[was sufficient] for all in the society : take ye every one for
him who is in his tent, signifies communication with them, and
hence corainon good : and the sons of Israel did so, signifies
effect : and they gathered in reference to the nuraerous and to
the few, signifies reception according to the power of every
one of the society : and they measured with an omer, signifies
the power of the reception of good : and it did not make what
¦was superfluous to the numerous and there was not wanting to
the few, signifles that there was a just ratio to every one in
particular and common : they gathered every one for the
mouth of his eating, signifles reception according to the faculty
of every one.
8466. " This is the Word wdiich Jehovah commanded " — •
tiiat hereby is signified command concerning it from the Di
vine [being or principle], appears frora the signification of a
word, as denoting the thing which is treated of; and frora the
signification of commanding, when by Jehovah, as denoting a
command. 8467. " Gather ye of it every one for the mouth of his eat
ing " — that hereby is signified reception and appropriation ac
cording to the faculty of every one, appears from the significa
tion of gathering, when it is said of the good of trutii which
is signified by manna, as denoting to receive; and from
the signification of every one for the raouth of his eating, as
denoting appropriation according to the faculty of every one ;
for to eat for tiie mouth, when food is the subject treated of, ia
according to the requisite necessity of nourishment, but when
it is said of the good of truth, il, denotes according to tiie
faculty of reception and appropriation, for by eating in the

198 EXODUS. [Chap. xvi.
spiritual sense is signified to appropriate, n. 3168, 3513, 3596,
4745. 8468. " An omer for a head " — that hereby is signified as
much as [is sufficient] for every one, appears from the signi
fication of an omer, as denoting as much as is sufficient, of
which we shall speak presentiy ; and from the signification of
for a head, as denoting for every one. The reason why an
oraer denotes as much as is sufficient is, because it was the
tenth part of an ephah, as is evident from the last verse of this
chapter, and ten signify what is full, n. 3107, hence a tenth
part signifies as much as is sufficient, in this case for every one,
which is signified by for a head. Omer is mentioned only in
this chapter, in other places it is called homer, which was a
measure containing ten ephas, and hence signifies what was
full ; as in Hosea, " I procured a woman, an adulteress, for
fifteen of silver, and an hcmer of barley, and half an homer of
barley," iii. 2, where by a woman an adulteress is meant the
house of Israel, in the spiritual sense the church there, which,
that it was procured at a full price, is signified by fifteen of
silver, and by an homer of barley ; fifteen of silver are predi
cated of truth, and an homer of barley of good. So in Ezekiel,
"Balances of justice, and an ephah of justice, and a bath of
justice shall be to you. There shall be one measure of the
ephah and bath to take the tenths of an homer for a hath, and
an ephah shall be for the tenth of an homer. According to the
homer shall be thy measure. This is the offering which ye
shall offer, the sixth of an ephah of an homer of wheat and of
barley. And the ordinance of oil a bath for oil, the tenth part
of a bath out of the cor, ten baths [are] an homer, for ten baths
a're an homer f xiv. 10, 11, 13, 14, speaking of the new earth
and the new temple, by which is signified the Lord's spiritual
kingdom ; every one may see, that in that kingdom thjere will
not be an homer, nor an ephah, nor a bath, nor a cor, neither
will there be wheat, barley, or oil ; hence it is manifest that
by those things are signified such things as are in the said
kingdom, which, it is evident, are spiritual things, thus things
which have relation either to the good which is of charity, or
to the truth which is of faith ; an homer is predicated of good,
because it is the measure of wheat and barley, in like manner
an ephah ; but a bath is predicated of truth, because it is a
measure of wine ; and whereas it is also a measure of oil, by
which is signified the good of love, it is said that a bath shall be
of an homer as an ephah, which denotes in the spiritual sense,
that all things in that kingdom shall have relation to good,
and also that truth there will be good ; and that this latter will
be given fully, for by an homer is signified what is full. So
in Isaiah, " Many houses shall become a devastation, [which
were] great and beautiful, that there shall be no inliabitant,

8468— 8470.J EXODUS. 199
for ten acres of vineyard shall make one batii, and tlu sowing
of ah homer shall make an ephah," v. 9, 10, where ten acres
denote what is full, and also ranch, in like manner an horaer,
but a bath and an ephah denote few, for when ten denote iiiuch,
a tenth part denotes few. And in Moses, " But if a man shall
sanctify to Jehovah of the field of his possession, thy estimation
shall be according to the seeding thereof, the seedi?ig of a/n
homer of barley for fifty shekels of silver," Levit. xxvii. 16,
where the seeding of an homer, and also fifty shekels denote
the full of estimation. Inasmuch as an homer signifies what
is full, ten homers signify too much and superfiuous. Num. xi.
32. 8469. " The number of your souls" — that hereby is signified
as much as [is sufficient] for all in the society, viz. the good of
truth which is signified by manna, appears from the significa
tion of the expression for the number of souls, as denoting as
much as is sufficient for all in the society ; for when by an
homer for a head is signified as much as is sufficient for every
one, by for the number of souls is signified as much as [is suf
ficient] for all in society. The subject here treated of is con
cerning the good pertaining to those who are of the Lord's
spiritual kingdom, which good is signified by raanna, and that
this will be given as much as shall be sufficient for every
one, and as much as is sufficient for the society; for every
house of the sons of Israel represented one society in heaven
see n. 7836, 7891, 7996, 7997. With societies in heaven the
case is this ; every society has a common good distinct from
the good of other societies, every one also in this society has
a particular good distinct from the good of another in the socie
ty ; from the distinct goods of those who are in the society,
which are thus various, but yet congruous, there is a form,
which is called the heavenly form ; the universal heaven con
sists of such forms ; tiiose conjunctions are called forms in re
spect to goods, but societies in respect to persons. Tiiese
things were represented by the distinctions of the sons of Israel
into tribes, families, and houses.
8470. " Take ye every one for him who is in his tent " — that
hereby is signified comraunication with thera, and hence a
common good, appears frora the signification of a tent, as de
noting a society as to good ; tent here signifies the like with
house, for when they sojourned they were in tents. By every
one taking for hira who was there, is signified comraunication
with them, thus also hence a common good. Inasrauch as what
is here said involves those things which exist in the societies in
heaven, as was observed just above, n. 8469, it raay be expe
dient to say further how the case is with those societies, that it
may hence be known what is raeant by communication v. ith
those in the society, and with the common good thence d»

200 EXODUS. [Chap. xvi.
rived,, rt^hich things are signified by every one taking for hira
who is in his tent ; every one in a society in heaven communi
cates his good with all who are in the society, and all of the
society^ communicate with every one, hence exists the good of
all in comraon, that is the comraon good ; this good is commu
nicated with the comraon good of other societies, whence exists
a good still more common, and at length most common. Such
is the comraunication in heaven, and hence it is that they are
one, altogether as the organs, members, and viscera in man,
which although they are various and dissirailar, nevertheless
by such coramunications present a one. Such communication
of goods is only given by love, which is spiritual conjunction;
the universal principle forming and arranging all and singular
things in order, is the Divine Good of Divine Love frora the
Lord. 8471. " And the sons of Israel did so "—that hereby is sig
nified effect, appears without explication.
8472. " And. gathered with reference to the numerous and
to the few " — that hereby is signified reception according to
the power of every one of a society, appears from the signifi
cation of gathering, as denoting to receive, as above, n. 8467 ;
and frora the signification of with reference to the nuraerous
and to the few, as denoting according to the power of every
one of_ a society. How these things are, raust be unfolded from
the things which exist in the societies in heaven, for raanna is
heavenly food, and hea\'enly food is good and truth, and good
and truth in heaven is the Lord, because frora Hira. Irom
these considerations it raay be manifest that these things, which
were appointed concerning the raanna, are such things as exist
in the said societies. The case herein is this ; the Divine Good,
which proceeds from the Lord, is coraraunicated with all in
heaven universally and singularly, but in every case according
to the power of receiving ; for there are who receive little, and
there are who receive much ; they who receive little are in the
borders [or boundaries] of heaven, but they who receive much
are in the interiors tiiere. Every one in heaven is in a power
of receiving according to tiie quality and quantity of good ac
quired in the world. The difl'erence of power is what is signi
fied by the nuraerous and the few.
_ 8473. " And they measured with an omer " — that hereby is
signified the power of the reception of good, appears from the
signification of an omer, as denoting as much as is sufficient,
see above n. 8468, thus also power.
8474. " And it did not raake what was superfluous to the
nuraerous,_ and there was not wanting to the few " — that here
by is signifled that there was a just ratio to every one in par
ticular and in comraon, appears from the signiflcation of not
making what was superfluous, and also of there not being want-

8471—8478.] EXODDS. 201
ing, as denoting to use a just ratio ; and from the signiflcation
of the nuraerous and the few, as denoting a difference of power,
see n. 8472, in the present case according to the power of every
one in particular and in common.
8476. " Tliey gathered every one to the mouth of his eating "
— that hereby is signifled reception according to the faculty of
every one, appears from what was said above, n. 8467, where
the sanie words occur.
8476. Verses 19, 20. And Moses said to them, let not any
one make a residue thereof until the mo7'ning. And they
hearkened not to Moses, and the men [vii'i] m,ade a residue of
it until the morning, and it wormed worms, etnd grew putrid,
and Moses was hot upon them. And Moses said to them, sig
nifles exhortation : let not any one make a i-esidue of it until
the morning, signifies that they should not be solicitous about
acquiring it of themselves :. and they hearkened not to Moses,
signifies a want of faith, and hence a want of obedience : and
the men [viri] made a residue of it until the morning, signifies
abuse of Divine Good, that they were willing to procure it of
themselves for themselves : and it wormed worms, signifies
that hence it was filthy : and grew putrid, signifies that hence
it was infernal : and Moses was hot upon them, signifies that
hence they averted from themselves Divine Truth.
8477. " And Moses said to them " — that hereby is signified
exhortation, appears from the signification of saying, as involv-
ing.that -vvhicli follows, in the present case exhortation, lest
they should raake a residue to the raorning ; that saying denotes
also exhortation, see n. 7098, 8178.
8478. " Let not any one make a residue of it until the morn
ing " — -that hereby is signified that they should not be solicit
ous about acquiring it of themselves, appears from this conside
ration, that tlie manna was given every morning, and that
worms were born in the residue, by which is signified that the
Lord daily provides necessaries, and that thus they ought not
to be solicitous about acquiring them of themselves. This is
also meant by daily bread in the Lord's prayer, and likewise
by the Lord's -«'ords in Matthew, "Be not solicitous for your
soul what y^e shall eat or drink, neither for your body what ye
shall put on. Why are ye solicitous about raiment, coiisiiler
the lilies of the field how they grow, they toil not, neither do
they spin. Be not ye therefore solicitous, that ye should say,
what shall, we eat and what shall we drink, or wherewithal
shall we be clothed? for all those things the nations seek ; iloth
not your heavenly Father know, that ye have need of all these
things 1 Seek ye first the Idngdom of tiie heavens, and its jus
tice,' tiien shall all these things be added to you. Be ye not
therefore solicitous for the morrow, for the morrow shall have
care of those things which belong to it," vi. 25 to the end ; iu

202 EXODUS. [Chap. xvi.
like manner in Luke, chap. xii. 11, 12, 22 to 31. The subject
treated of in this and the following verse, in the internal sense,
is concerning care for the morrow, and that that care is not only
prohibited, but also condemned ; that it is prohibited, is signi
fied by this, that they were not to make a residue of the manna
to the raorning ; and that it is condemned, is signified by this,
that worms were bred in the residue, and that it grew putrid.
He who looks at the subject no farther than from tlie sense of
the letter, may believe that all care for the morrow is to be cast
ofl", and thus that necessaries are to be expected daily from
heaven ; but he who looks at the subject deeper than from the
letter, as he who looks at it from the internal sense, raay know
what is raeant by care for the morrow. It does not mean the
care of procuring oneself food and raiment, and also wealth
for the time to come, for it is not contrary to order for any one
to look forward in providing for himself and his dependants ;
but they have care for the morrow, who are not content with
their own lot, who do not trust to the Divine [being or princi
ple] but themselves, and who look only to worldly and terres
trial things, and not to heavenly ; with such there universally
prevails solicitude about things to come, a desire of possessing
all things, and of ruling over all [men], which is kindled and
grows according to increments, and at length above all meas
ure ; these grieve if they do not enjoy what they desire, and
they are tormented when they lose it ; neither is there any
consolation for them, for on such occasions they are angry
against the Divine [principle], rejecting it togetiier with "the
all of faith, and cursing themselves ; such are they who are
under the influence of care for the morrow. It is altogether
otherwise with those who trust to the Divine [being or princi
ple] ; these, notwithstanding they have care for the morrow,
still have it not, for thej"- do not think of the morrow with so
licitude, still less with anxiety ; they are of an equally com
posed mind whether they enjoy what they desire, or not, neith
er do they grieve at its loss, " being content with their lot ; if
they become opulent, they do not set the heart in opulence ;
if they are exalted to honors, they do not consider themselves
as more worthy than others, neither are they raade sad if they
becorae poor, nor dejected if their condition ,be mean ; they
know that all things succeed for a happy state to eternity with
those who put their trust in the Divine [being or principle] ;
and that the things which befal them in time, are still condu
cive to that [end]. It is to be noted, that the Divine Provi
dence is universal, that is, in the most singular of all things ;
and tiiat they who are in the stream of Providence, are con
veyed continually to happinesses, whatsoever may be the appear
ance of the raeans ; and that they are in the stream of Provi
dence, who put their trust in the Divuie [being], and attribute

8479, 8480.] EXODUS. 203
all things to Him ; and that they are not in the stream of Pro
vidence, who trust themselves alone, and attribute all things to
themselves, for they are in the opposite principle, inasmuch as
they refuse to allow a Providence to the Divine [being or prin
ciple], and claim it to themselves. It is to be noted also, that
so far as any one is in the stream of Providence, so far he is in
a state of peace ; also, so far as any one is in a state of peace
grounded in the good of faith, so far he is in the Divine Provi
dence. These alone know and believe, that the Divine Provi
dence of the Lord is in all and singular things, yea in the raost
singular of all, as may be seen, n. 1919, 4329, 5122, 5904, 6058,
6481, 6482, 6483, 6484, 6485, 6486, 6490, 7004, 70(>7. And
that the Divine Providence regards what is eternal, n. 6491.
But they who are in the opposite principle are scarce willing
to hear the name of Providence, but refer all and singular
things to prudence, and what they do not refer to prudence,
they refer to fortune or chance ; some to fate, which they do
not derive from the Divine [being or principle] but from na
ture ; they call those simple, who do not attribute all things to
themselves or to nature. From these considerations it may be
further manifest what is the quality of those who have care for
the morrow, and what the quality^ of those who have not care
for the morrow.
8479. " And they hearkened not to Moses " — that hereby is
signified a want of faith, and hence a want of obedience, ap
pears from the signification of hearing, as denoting to perceive,
to have faith, and to obey, see n. 6017, 7216, 8361.
8480. " And the men made a residue of it until the raorn
ing " — that hereby is signified abuse of Divine Good, in that
they were willing to procure it of themselves for themselves,
appears from the signification of making a residue until the
morning, as denoting to be solicitous about the acquirement of
good of themselves, see above, n. 8478, consequently denoting
abuse of Divine Good ; it is called abuse when what is alike
exists in ultimates, but frora a contrary origin. Good exists
from a contrary origin, when from raan, not frora the Lord :
for the Lord is good itself, consequently He is the source of
all good ; the good which is from Him has in it what is
Divine, thus it is good from the inmost and from the first esse ;
but the good which is from man is not good, because raan of
himself is nothing but evil, hence the good which is from him
is in its first essence evil, although in the external form it may
appear as good. The case herein is like that of flowers which are
painted on a tablet, in comparison with flowers which grow in
a garden ; these latter flowers are beautiful from inmost prin
ciples, for the more interiorly they are opened, the more beautiful
they are, but the flowers painted on a tablet are beautiful only
in the external form, and as to the internal they are nothing

204 EXODUS. [Chap. xvi.
but clay and a heap of earthly particles lying in confusion ;
which the Lord also teaches when Lie says, " Solomon in all
his glory was not arrayed like one of the lilies of the field,"
Matt. vi. 29. Such is the case with good which is from man,
and with good which is frora the Lord. That those goods differ •
so much one from the other, cannot be known to man, because
he judges from externals ; but the angels perceive well whence
the good pertaining to man is derived, and hence what is its
qualitj' ; the angels attendant on man are and as it were dwell
in good from the Lord, and they cannot be in good from man,
but remove themselves from it as far as possible, for from the
inmost principle it is evil ; for good from the Lord has heaven
in it, it being in image a form of heaven, and having stored up
in its inraost principle the Lord Himself, for in all good which
proceeds frora the Lord there is a resemblance of Himself, and
hence a resemblance of heaven ; but in the good which is from
man there is a reserablance of man, and whereas man of himself
is nothing but evil, there is a reserablance of hell; so great is
the difference between good frora the Lord, and good from
man. Good from the Lord pertains to those who love the
Lord above all things, and the neighbor as themselves; but
good from man pertains to those who love themselves above
all things, and despise the neighbor in comparison with them
selves. These latter also are tliey who have care for the mor
row, because they put their trust in themselves; but the former
are they who have not care for the morrow, because they put
their trust in the Lord, on which subject see above, n. 8478.
They who put tiieir trust in the Lord, continually receive good
fi-om Him, for whatsoever befals them, whether it appear as
prosperous or unprosperous, is still good, for as a medium it
conduces to their eternal felicity ; but they who put their trust
in themselves, continually induce evil upon themselves, for
-whatsoever befals them, although it appears as prosperous and
hap])y, is nevertheless evil, and hence as a mediuiu conduces
to their eternal unhappiness. These are the things which are
signified by what was coraraanded that they should make
nothing of the manna a residue till the raorning, and that the
residue wormed worms and grew putrid.
8481. "And it wormed worms" — that hereby is signified
that hence it was filthy, appears from the signification of worm
ing worms, as denoting to produce what is filthy, for worms are
born frora what is filthy and stinking. The false of evil, which
is in good derived frora the propriura, is corapared to a worm,
because their efl'ects are similar, each corroding and thereby
tormenting. There are two things which make hell, as tiiere
are two things which make heaven ; the two things which make
heaven are good and truth, and the two tilings which raake hell
are evil and the fa.se ; consequently those two things in heaven

8481—8483.] EXODUS. 205
are what make happiness there, and those two things in hell
are what raake torment there ; the torraent in hell arising from
the false is compared to a worra, and the torment from evil
is there compared to flre ; so in Isaiah, " As tiie new heavens
and the new earth, which I ara about to make, shall stand before
Me, so shall stand your seed and your name. At length it
shall come to pass from month to month, and from sabbath to its
sabbath, and they shall stand before Me : after that they shall go
forth, and shall see the carcases of the men that have trans
gressed against Me, for their worm, shall not die, and, their
flre shall not he extingxdshed ; and they shall be a loathing to
all flesh," Ixvi. 22, 23, 24. In like raanner it is said by the
Lord iu Mark, " IVhere their worm shall not die, and the fire
shall not be extinguished," ix. 44, 46, 48, speaking of Gehennah
or hell. The filthiness of the false is compared to a worm also
in Moses, " Thou shalt plant and cultivate vineyards, but thou
shalt not drink wine, neither shalt thou gather together, because
the worm shall devour it," Deut. xxviii. 39, where wine denotes
truth derived from good, and in the opposite sense the false
derived frora evil, n. 6377.
8482. "And grew putrid" — that hereby is signified hence
infernal, appears frora the signification of growing putrid, as
denoting a filthy, infernal [principle] ; to grow putrid is here
predicated of evil, and worm of the false ; for good, when it
becoraes evil, is as flesh or bread when it grows putrid, and the
false derived from that evil is as a worm which is produced
therein from putridity.
8483. " And Moses was hot upon thera " — that hereby is
signified that they averted Divine trutii frora themselves, ap
pears from the signification of being hot or being angry, when
it is said of Moses, by whom is represented Divine Truth, as
denoting aversion frora it, see n. 6034, 5798 ; and that that
aversion appears as if it pertained to the Lord, but that it
pertains to man, n. 5798. In many passages in the Word
anger and wrath, yea fury against men, are attributed to
Jeliovah, when yet there pertains to Jehovah pure love and
pure mercy towards man, and not the least of anger ; this is
said in the Word from the appearance, for when men are
against the Divine [being or principle], and hence preclude the
influx of love and mercy to theraselves, they cast themselves
into the evil of punishment, and isto hell ; this appears as un-
mercifulness and as revenge from the Divine [being or principle]
on account of the evil which they have done, when yet nothing
of the sort is in the Divine [being or principle], but it is in the
evil itself. But see what has been before shown on this subject,
n. 1857, 2447, 6073, 6832, 6992, 6997, 7633, 7632, 7643, 7679,
7710,7877,7926, 8197, 8214, 8223, 8226, 8227,8228, 8282. Frora
these considerations it is evident, that by Moses being hot

206 EXODUS. [Chap. xvt.
upon them, is signifled that they averted from themselves Di
vine Truth.
8484. Verses 21, 22, 23, 24. And they gathered it maiming
]fby] morning, every one accord.ing to the mouth of h'is eating,
and the sun grew hot, aud it melted. And it came to pass on
the sixth day, they gathered bread twofold, tioo omers for one ;
and all the princes of the company came, and told Moses. And
he said to them, this is what Jehovah spake, [it is'] a rest, a
holy sabbath to Jehovah to-morrow, what ye will bake hake,
and what ye will seethe seethe, and all the overplus store ye up
this for yourselves for keeping to the morning. And they
stored it up to the morning, as Moses commcmded, and it did
not gi'ow putrid, and there was not a worm in it. And they
gathered it morning by morning, signifies the reception of good
from the Lord continually : every one according to the mouth
of his eating, signifies to every one according to the power of
appropriation : and the sun grew hot and it melted, signifies
that it vanishes according to the degree of increasing con
cupiscence : aud it came to pass on the sixth day, signifies at
the end of every state : they gathered bread twofold, signifies
conjunction from good received : two omers for one, signifies
power on the occasion: and all the princes of the corapany
came, and told Moses, signifies refiection from priraary truths :
and he said to thera, signifies instruction : this is what Jehovah
spake, signifies influx from the Divine [being or principle] :
[it is] a rest, signifies a state of peace when there is no temp
tation : a holy sabbath to Jehovah to-morrow, signifies the con
junction of good and truth to eternity : what ye will bake
bake, signifies preparation for the conjunction of good: and
what ye will seethe seethe, signifies preparation for the con
junction of truth : and all the overplus store ye up this for
yourselves for keeping until the morning, signifies tlie enjoy
ment of every good and truth in this case as from the proprium :
and they stored it up to the morning, signifies enjoyment to
come : as Moses coraraanded, signifies according to instruction
from Divine Truth : and it did not grow putrid and a worm
was not in it, signifies that there was nothing of defilement in
it, because it was appropriated thus frora the Lord.
8486. "And they gathered it morning [by] raorning" —
that hereby is signified the reception of good frora the Lord
continually, appears from the signification of gathering, viz.
manna, as denoting tiie reception of good, as above, n. 8467,
8472 ; and from the signification of morning [by] morning or
every morning, as denoting continually, for by morning morn
ing is signified every to-morrow, and' by to-morrow is signi
fied what is eternal, n. 3998, thus also perpetually and contin
ually. 8486. " Every one according to the mouth of his eating"—

8484—8487.] EXODUS. 207
that hereby is siguified to every one according to the power of
appropriation, appears from what was said above, n. 8467,
where like words occur.
8487._ " And t;he sun grew hot and it raelted " — that hereby
is signified that it vanishes according to the degree of increas
ing concupiscence, appears from the signification of the sun
growing hot, as denoting increasing concupiscence, of which we
shall speak presently ; and from the signification of melting,
as denoting to vanish away. The reason why the sun's growing
hot denotes increasing concupiscence is, because the sun in a
good sense signifies celestial love, by reason that the Lord is a
sun in the other life, and the heat which thence comes is the
good of love, and the light the truth of faith; that the Lord, is
a sun, and that hence is celestial love, see n. 1052, 1521, 1529,
1530, 1531, 2120, 2441, 2495, 3636, 3643, 4060, 4321, 4696,
5084, 5097, 5377, 7078, 7083, 7171, 7173, 7270 ; hence the
sun in the opposite sense is the love of self and the world, and
the heat or growing hot from the sun in that sense is concupis
cence. It may be expedient briefly to say^ how the case here
in is, that the good of truth, which is signifled by manna, van
ished according to the degree of increasing concupiscence,
which is signifled by it melting when the sun grew hot ; the
good of truth or spiritual good is given indeed to the man of
the Spiritual Church, but whereas every delight of the love ot
self and of the world, which had before constituted their life,
extinguishes that good, inasmuch as they are opposite, .therefore
the pure good of truth cannot long abide with that raan, but
is terapered frora the Lord by the delights of the loves, which
had before been [the delights] of his life ; for unless that good
was so tempered, it would become undelightful to him, and
would thereby be loathsome ; such is celestial good at flrst with
those who are regenerating. So far therefore as the delights ol
the love of self and of the world arise, so far the good of celes
tial love vanishes, for, as was said, they are opposite, so also
vic^. versa. Hence it is that in heaven there are vicissitudes
of states, to which correspond vicissitudes of times in the
world, n. 8426, and that thus by turns they are remitted into
the delights of natural pleasures ; for without such a change
of states the good of celestial love would become as it were
dry, and would gi-ow vile, but it is otherwise when terapered
by natural delights together or successively. Hence it is, that
in the beginning when manna was given to the sons of Israel
every morning, selav was also given in the evening ; for by
selav is signified natural delight, and also the delight of con
cupiscence, n. 8462. But it is to be noted that the concupis
cences, into which they^ who are in heaven are remitted, when
it is evening with thera, are not concupiscences which are oppo
site to celestial good, but are concupiscences which in some

208 EXODUS. [Chap. xvi.
measure agi-ee with that good, for they are the delights of doing
good in some abundance, and hence somewhat of glory, iu
which nevertheless, there is benevolence and a study to serve :
they are also the delights of magnificence as to what is hand
some and ornamental in house and dress, and several other
such like delights. Such are the things -which do not destroy
the good of celestial love, but still hide it, and at length
according to the degree of man's regeneration, b'ecome the
ultimate planes of celestial love ; and in this case they no lon
ger are called concupiscences, but delightsoraenesses. That
the good of celestial love, unless tempered by such things, be
comes as it were dry, and is afterwards loathed as a vile thing,
is signified by this, tliat the sons of Israel, when selav was no
longer given thera, called the manna dry food, and vile food,
on whicli subject it is thus written in Moses, " Tlie rabble,
which was in the midst, lusted lust, whence the sons of Israel
also iterated and wept, and said, who -vflllfeed us with flesh, now
is our soul dry, there is not any thing vjhich our eyes [may
look to] but to manna," Num. xi. 4, 6. Again, " The people spake
against God and against Moses ; wherefore have ye made us to
ci3rae up out of Egypt, that we should die in the wilderness,
there is not bread, neither water, already doth our soul loathe
this most vile bread," Num. xxi, 5. And again, " Jehovah
hath afflicted thee, and hath raade thee to hunger, and hath
fed tiiee with manna, which thou knowest not, neither did
thy fathers know ; that He might teach thee, that man doth
not live by bread alone, but by every enunciation of the
mouth of Jehovah doth man live," Deut. -viii. 3. Good pure
from falses is signified also by unleavened bread, in like man
ner as by manna, n. 8058, which bread for a similar reason is
called " The bread of misery," Deut. xvi. 3. From these con
siderations it raay now be manifest, what is meant by the good
of trutii vanishing according to the degree of increasing con
cupiscence, which is signified by the manna melting when the
sun grew hot.
8488. " And it came to pass on the sixth day " — that hereby
is signified at the end of every state, appears from the signi
fication of the sixth day, as denoting the end of every state,
see above n. 8421.
8489. " They gathered bread twofold " — -that hereby is sig
nified conjunction frora good received, appears from the signi
fication of gathering of manna, as denoting the reception of
good ; that to gather denotes reception, see n. 8467, 8472,
and that manna denotes the good of truth, see n. 8464 ; and
from the signiflcation of twofold, as denoting conjunction, see
n. 8423.
8490. " Two omers for one " — that hereby is signified power
on the occasion, appears from the signification of an omer, as

8488—8495.] EXODUS. 209
denoting as much as is sufficient, and thereby power, see r .
8468, 8473, in the present case as much as is sufficient and
power for conjunction ; for by the seventh day or sabbath is
signified the conjunction of good and truth.
8491. " And all the princes of the assembly came, and told
Moses " — ^tliat hereby is signified reflection from primary
truths, appears from the signification of the princes of the
assembly, as denoting primary truths, n. 1482, 2089, 5044;
and frora the signification of telling, as denoting reflection, see
n. 2862, 5508.
8492. " And he said to them " — that hereby is signifled in
struction, appears from the signification of saying, as involving
what follows, in this case instruction, viz. how it was to be done
with the gatiiering of the manna on the day before the sabbatii ;
that to say also denotes instruction, see n. 6879, 6881, 6889,
6891, 7186, 7267, 7304, 7380.
8493. " This is what Jehovah spake " — that hereby is signi
fied influx from the Divine [being or principle], appears from
this consideration, that Jehovah or the Lord instructs by influx,
and that this is expressed in the historicals of the Word by say
ing and speaking ; that to speak also in other passages denotes
influx, see n. 2.451, 6481, 5797, 7270, 8128.
8494. " Rest " — that hereby is signified a state of peace, when
there is no temptation, appears frora the signification of rest,
such as was on the days of the sabbath, as being a representa
tive of a state of peace, in which is effected the conjunction of
good and truth ; but the six foregoing days represented combat
and labor, consequently temptations, which precede a state of
peace, for after temptations a state' of peace is wrought, and in
this case the conjunction of good and truth ; that the six days,
which precede the seventh or the sabbath, signified cora.bat and
labor, see n. 720, 737, 900 ; that after teraptations there is
tranquillity and peace, n. 3696, 4572, 5246, 6829, 8367, 8370.
And that the sabbath is the conjunction of good and truth, will
be seen in what now follows.
8495. " A holy sabbath to Jehovah to-raorrow ". — that hereby
is signified the conj unction of good and truth to eternity, ap
pears frora the signification of sabbath, as denoting the con
junction of good and truth, of which we shall speak presently ;
and from the signification of to-morrow, as denoting to eterni
ty, see n. 3998. He who does not know what the sabbath re
presented, and hence what it signified, raust needs be ignorant
also, why it was accounted the raost holy of all tilings ; but
the reason why it was accounted the most holy was, because
in the supreme sense it represented the union of the Divine
[principle] and of the Divine Human in the Lord, and in the
respective sense the conjunction of the Divine Human of the
Lord -with the human race ; hence the sabbath was most holy ;
VOL. vm. 1^

210 EXODUS. [Chap. xvL
and inasmuch as it represented those things it also represented
heaven as to the conjunction of good and truth, which con
junction is called the heavenly marriage. And whereas the
conjunction of good and truth is efl'ected fr>m the Lord alone,
and nothing of it from man, and whereas it is efl'ected in a
state of peace, therefore it was most severely forbidden that
man on this occasion should do any work, insomuch _ that the
soul which did it was to be cut off, on which subject it is thus
written in Moses, " Ye shall keep the sabbath, because it is
holy to you, he who profaneth it, by dying shall die ; because
every one who doeth work in it, this soul shall he cut off from
ihe mid.d of his people," Exod. xxxi. 14. "Tlierefore he was
stoned, who only gathered wood on that day." Num. xv. 32
to 37. Therefore also the commandment concerning the sab
bath is the third* comraandraent in the Decalogue, immediate
ly following the two concerning the holy worship of Jehovah,
Exod. XX. 8 ; Deut. v. 12. And on this account the sabbath is
called an eternal covenant, Exod. xxxi. 16, for by covenant is
signified conjunction, n. 666, 666, 1023, 1038, 1864, 1996, 2003,
2021, (;.si»4. From these considerations it may now be raani
fest, what is raeant in the internal sense by those things which
are said in the following passages concerning the sabbath, as
in Isaiah, " Blessed is the raan who keepeth the sabbath, so as
not to profane it. Thus saith Jehovah to the eunuchs, who
keep Mg sabbaths, and choose that with which I am delighted,
and take hold of My covenant, I will give to them in My house,
and within My walls, a place and a name, better than sons and
daughters, a name of eternity I will give to thera, which shall
not be cut off. Whosoever keepeth the sabbath that he may not
profane it, and they who take hold of My covenant, I -will in
troduce thera upon the raountain of My holiness, and make
thera cheerful in the house of My prayer," Ivi. 2 to 7 ; from
this passage it is evident, that by those who sanctify the sab
bath are meant those who are in conjunction with the Lord;
that they shall be in heaven, is signified by a place and a name
better than sons and daughters being given thera in the house
of Jehovah, a narae of eternity which shall not be cut off, and
by their being introduced upon the raountain of holiness.
Again in the same prophet, " If thou turnest away thy foot
from, the sabbath, that thou mayest not do thine own wills in
the day of my holiness, but shall ^dll the sabbath holy deUghts
honorable to Jeh')vah, and shalt honor it, that thou mayest not
do thine own wajs on the occasion, nor find thine own desire,
nor speak a word, then shalt thou be delighted upon Jehovah,
and I will feed thee with the heritage of Jacob," Iviii, 13, 14,
in which passage it is very evident what was represented by
* According to the division in use on the Continent of Europe.

8495.] EXODUS. 211
not doing any work on the sabbath da_y, viz. that they should
not act at all from the proprium, but from the Lord ; lor the
angelic state in heaven is, that they do not M-ill and act any
thing, and do not even think and speak from themselves, or
from their own proprium, their conjunction with the Lord con
sisting in this ; the propriura from which they are not to act, is
signified by their not doing their own wills, nor doing their
own ways, nor finding their own desire, nor speaking a M'ord ;
this state with the angels is the celestial state itself, and when
they are in it, then they have peace and rest ; and also the
Lord has rest, for when they are conjoined with Him, there is
no longer labor with them, for they are then in the Lord ;
these tilings are signified by the words. But shalt call the sab
bath holy delights to Jeliovah, and they shall be delighted
upon Jeliovah. The rest of the Lord is signified by Ilis resting
on the seventh day after the six days' creation. Gen. ii. 2. Like
things are meant by^ these words in Jeremiah, " If hearing yo
will hear Me, that ye mc(y not introduce a burden through the
gates of this city on the sabbatii deiy, and that ye may sanctify
the sahhath day, so as not to do in -it any work, then shall there
enter through the gates of this city kings and princes, sitting
on the throne of David, riding in chariot and horses, themselves
and their princes, the man [vir] of Judah, and the inhabitants
of Jerusalera, and this city shall be inhabited to eternity,"
xvii. 24, 26 ; by work on the sabbath is signified every thing
which is from the propriura ; the state of those who are not
led of the propriura but of the Lord, is described by their en
tering through the gates of the city kings and princes, sitting
on the throne of David, riding in chariot and horses ; by kings
are signified the truths of faith, by princes the primary things
thereof, by sitting on the throne of David, that they are frora
the Lord, by chariot and horses the doctrinal and intellectual
things of faith. It is to be noted, that all things which come
from the proprium of man are evil, and that all things which
come from the Lord are good ; that with those who ai'e led
by the Lord, all things flo^v in, even to the smallest tiling of
the life both intellectual and voluntary, thus even to all and
singular the things of faitii and charity, see what has been
abundantly shown from experience, n. 2886, 2887, 2888, 6053
to 6058, 6189 to 6215, 6307 to 6327, 6466 to 6495, 0508 to
6626, 6982, 6985, 6996, 7004, 7055, 7056, 7058, 7147, 7270.
That the sabbath was representative of the conjunction of the
Lord with the human race, is manife'st from Ezekiel, " / gave
them My sabbaths, that they might be for a sign between Mo
and between them, to acknowledge that I Jehovalr sanctify
them," XX. 12 ; Exod. xxxi. 13. Therefore also it was forbid
den to "kindle a fire on the sabbath day," Exod. xxxv. 3, be
cause by a tire was signified every thing which is of life, a.nd

212 EXODUS. [Chap. xvi.
by kindling a fire that which is of life from the proprium.
From what has been said it is evident, that the Lord is the
Lord of the sabbath, according to his words in Matthew, chap.
xii. 1 to 9 ; and why raore cures were perforraed by the Lord
on the sabbath days [than on other days], Matt. xii. 10 to 14 ;
Mark iii. 1 to 9 ; Luke vi. 6 to 12 ; chap. xiii. 10 to 18 ; chap.
xiv. 1 to 7 ; John chap. v. 9 to 19 ; chap. vii. 22, 23 ; chap. ix.
14, 16 ; for the diseases, of which they were healed By the
Lord, involved spiritual diseases which are frora evil, n. 7337,
8364. 8496. " What ye will bake bake " — that hereby is signifled
preparation for the conjunction of good ; and that by what ye
will seethe seethe is signifled preparation for the conjunction
of truth, appears from the signiflcation of baking, as denoting,
because it is effected by fire, preparation for the conjunction
of good ; and from the signification of seething, as denoting,
because it is effected by water, preparation for the conjunction
of truth ; for by water is signified the truth of faith, n. 2702,
3058, 3424, 4976, 6668, and by fire is signified the good of
love, n. 934, 5215, 6314, 6832, 6834, 6849, 7324, 7862. That
it denotes preparation for conjunction, is evident, for what was
boiled and seethed was prepared for the following day of the
sabbath, by which is signified conjunction, as was shown just
above ; for it was forbidden that they should kindle a fire on
the sabbath day, Exod. xxxv. 3, thus they were forbidden to
bake or seethe on that day. That baking is said of bread and
the meat-offering, which [baking] was done by fire, see Isaiah
xliv. 16, 19 ; 1 Sam. xxviii. 24 ; Ezek. xlvi. 20 ; Levit. xx. 21 ;
and that seething is said of flesh, which [seething] was done by
water, see Exod. xxk. 31 ; 1 Sam. ii. 13, 14, 15.
8497. " And all the overplus store ye up this for yourselves
for keeping until the morning " — that hereby is signifled the
enjoyment of all good and truth on the occasion as from the
proprium, appears from the signiflcation of storing up the over
plus till the morning, as denoting enjoyraent on the sabbath
day ; the reason why it denotes the enjoyraent of good and
trutii is, because the overplus of what was baked and seethed
was to be stored up, and because it was then to be eaten, for
by baking is signified the preparation of good, and by seething
the preparation of truth, as was shown just above, n. 8496, and
by eating is signified enjoyment and appropriation, n. 3168,
3513, 3596, 3832, 4745, 7849 ; and from the signification of for
yourselves for keeping, as denoting, as from the proprium.
That these things are signified by the above words, is because
the good and truth, which fiow in from the Lord, are conjoined
and as it were appropriated ; such is the conjunction of heaven,
that is, of those who are in heaven, with the Lord. It is said
as from the propriun, because the goods which are of faith and

8496—8501.] EXODUS. 213
charity cannot be given to man nor angel so as to be his own
proper [goods], for men and angels are only recipients, or forms
accoraraodated to receive life, thus good and trutii from the
Lord ; life itself is from no other source, and inasmuch as life
is from the Lord, it cannot be otherwioe appropriated, than
that it may appear as [man's] own proper [life]. But they who
are in the Lord, perceive manifestly that life flows in, conse
quently good and truth, for these [principles] are of life. The
reason why life appears as [man's] own proper [life] is, because
the. Lord from Divine Love is willing to give and conjoin all
His own things to man, and as far as can be eff'ected, does con
join. This proprium which is given by the Lord, is called the
celestial proprium, concerning which see n. 731, 1937, 1947,
2882, 2883, 2891, 3812, 5660.
8498. " And they stored it up to the morning " — that hereby
is signifled enjoyraent to come, appears from what was explain
ed just above, n.8497.
8499. " As Moses commanded "—that hereby is signified
according to instruction, appears from the signification of
commanding, as denoting instruction ; and from the represent
ation of Moses, as denoting Divine Truth, see frequently above.
8500. " And it did not becorae putrid, and there was no worm
in it " — that hereby is signified that nothing filthy was therein,
because it was so appropriated from the Divine [being or prin
ciple], appears from the signification of becoming putrid, as
denoting infernal filthiness, which is predicated of evil, see
above, n. 8482 ; and from the signification of worm, as also denot
ing infernal filthiness, but which is predicated of the false, see
n. 8481 ; that such filthinesses are in those things -which are done
frora the proprium, but the celestial and Divine things are in
those which are done from the Lord, see n. 8478.
8501. Verses 25, 26. 27. And Moses said, eat ye it to-day,
because to-day is a sabbath to Jehovah, to-day it shall not be
found in the field. Six days ye shall gather it, and on the
seventh day is the sabbath, in it there shall be none. And it
came to pass on the seventh day, they went out from the people
to gather, and tliey did not find. And Moses said, signifies in
formation concerning this thing : eat ye it to-day, signifies
appropriation to eternity : because to-day^ is a sabbath to
Jeliovah, signifies because good is conjoined to trutii from the
Lord : to-day it shall not be found in the field, signifies that on
this occasion good shall no longer be acquired by trutii : six
days ye shall gather it, signifies the reception of trutii before
it is conjoined to good : and on the seventh day is the sabbath,
signifies' that afterwards is conjunction: in it shall be none,
signifies that there shall be no longer good by truth : and it
came to pass on the seventh day, signifies a state of conjoined
good and truth : they went forth frora the people to gather and

214 EXODUS. Chap. xvi.
did not find, signifies that they were willing to acquire, but it
¦was not given.
8502. " And Moses said " — that hereby is signified informa
tion concerning this thing, appears from the signification of
saying, as involving the things that follow, in tiiis case involv
ing information concerning the manna, that they would not
find it on the sabbath day.
8503. " Eat ye it to-day " — that hereby is signified appro
priation to eternity, appears frora the signification of eating, as
denoting appropriation, seen. 3168, 3513, 3596,4745 ; and from
the signification of to-day, as denoting to eternity, see n. 2838,
3998,''4304, 6165, 6984.
8504. " Because to-day is a sabbath to Jehovah " — that here
by is signified because good is conjoined with trutii from the Lord,
appears frora the signification of sabbath, as denoting the con
junction of good and of truth, see above, n. 8495 ; and from the
signification of to-day, as denoting to eternity, see just above,
n. .8503. That Jehovah in the Word is tlie Lord, has been
frequently shown above.
8505. "To-day it shall not be found in the field " — that here
by is signified that good no longer shall be acquired by truth,
appears frora the signification of not finding, when it is predi
cated of tlie good which is by truth, as denoting no longer to
acquire ; aud from the signification of field, as denoting man,
in the present case the mind of raan in which good is implanted
by truth ; for man is called a field from this circumstance, that
he receives the truths of faith, which are seeds, and produces
the fruits of seeds, which are goods. It raay be expedient
briefiy to explain how this case is ; man before regeneration
acts from truth, but by it good is acquired ; for trutii in this
case becomes good with him, when it becomes of the will, and
thereby of the life ; but after regeneration he acts fl'ora good,
and by it truths are procured. That this may be better under
stood, man before regeneration acts from obedience, but after
regeneration from afl'ection; those two states are inverse to each
other, for in the former state truth bears rule, but in the latter
good bears rule, or in the former state man looks downwards
or backwards, but in the latter upwards or forwards. When
man is in the latter state, viz. when he acts from affection, it is
no longer allowed him. to look back, and to do good from truth,
for then the Lord flows-in into good, and by good leads him ;
if in this case he was to look back, or was to do good from
truth, he would act frora his own [propriuni], for he who acts
frora truth, leads himself, but he who acts frora good, is led by
the Lord. These are the things which are raeant by the Lord's
words in Matthew, "When ye shall see the abomination of
desDlation, let not him who is on the house descend to take any
thing out of his house; and let not him who is in the field retutu

8502—8510.] EXODUS. 216
back to take his clothes," xxiv. 15, 17, 18. And in Luke, " In that
day, whosoever shall be on the house, and his vessels in the house,
let hira not come down to take them ; and whosoever is in the
field, in like manner let him not return to the things behind him ;
remember Lot's wife," xvii. 31, 32. How the case herein is,
see what was explained, n. 3652, 5895, 5897, 7923, and what is
explained below, n. 8506, 8510. These are the things which in
the internal sense are signified by those words, that manna was
not to be found in the field on the seventh day ; and by their
going fortii from the people to gather and not finding.
8506. " Six days ye shall gather it " — that hereby is signified
the reception of truth before jt is conjoined with good, appears
from the signification of six days, as denoting states of combat
and of labor, see above, n. 8494, iu the present case a state of
the reception of truth, or a state when good is acquired by
truth, see just above, n. 8505, for in this state.there is labor and
combat ; in this state man is let into temptations, -which are
combats with the evils and falses pertaining to him ; and on
this occasion the Lord fights for man, and also with him ; but
after this state, there is a state of conjunction of good and of
truth, thus at the time a state of rest also to the Lord ; this
state is what was represented by rest on the seventh day, or
the day of the sabbath ; the reason why the Lord on this occa
sion has rest is, because when good is conjoined with truth,
man is in the Lord, and is led by the Lord -without labor and
combat : this state is -n'hat is meant by the other state spoken
of just above, n. 8505.
8507. " And on the seventh day is the sabbath " — that
hereby is signified that afterwards is conjunction, appears from
. the signification of the seventh day or the sabbath, as denoting
the conjunction of good and truth, see above, n. 8496.
850S. " In it there shall be none " — that hereby is signified
that there shall be no longer good by truth, appears frora
what was explained above, n. 8605.
8509. " And it came to pass on the seventh day " — that
hereby is signified a state of conjoined good and truth, appears
from the signification of the seventh day or sabbath, as denot
ing the conjunction of good and truth, as above, n. 8507.
8510. " They went forth from the people to gather and did
not find " — ^that hereby is signified that they were willing to
acquire, but it was not given, appears from what was explained
above, n. 8505 ; it is there evident what it is to act from the
ta'uth which is of faith, and what frora the good which^ is_ of
charity, viz. that he who acts frora the truth which is of faith,
is not yet in the order of heaven ; but he who acts from the
good which is of charity, is in that order. For the order, by
wliich man is led of the Lord, is by the witi principle of man,
consequentiy by good, for this is of the will, in which case the

216 EXODUS. [Chap. xvi.
principle of his understanding is subservient, consequentiy
trutii [is subservient], for this is of the understanding. When
this latter state is, then is the sabbath, for tiien_ the Lord has
rest; this state exists when good is conjoined witii truth: that
this state is the rest of the Lord, may be manifest from this
consideration, that Jehovah or the Lord, after the creation and
labor of six days, on the seventh day rested from allwork.
Gen. ii. 2. This state is the state of heaven, hence it is that
heaven itself is called a sabbath, for in heaven there is a per
petual sabbath. That by the creation in chap. i. Gen. is meant
the new creation or regeneration, and by the six days in that
chapter are meant teraptations and combats, see what was
explained at chap. i. and ii.
8511. Verses 28, 29, 30, 31. And Jehovah said to Moses,
how long do ye 'refuse to keep My precepts and My laws f See,
because Jehovah- hath given you the sabbath, therefore He gives
you on the sixth day the bread of two days ; rest ye every one
under himself, let not any one go fortii from his place on the
seventh day. And the people they rested on ihe seventh day.
And the house of Israel called the name thereof manna, and 'it
was as coriander seed white, and its taste was as of a cake in
honey. And Jehovah said to Moses, signifies the appearing
of tiie Divine [being or principle] obscured: how long do ye
refuse to keep My precepts and My laws, signifies that they did
not act according to Divine order : see ye, signifies that they
should observe and reflect : because Jehovah hath given you
the sabbath, signifies the conjunction of good and truth from
the Lord : therefore He gives you on the sixth day the bread
of two days, signifies that on this account even to the end of
the former state lie gives so much good by truth, that con
junction may afterwards be effected : rest ye every one under
himself, signifies a state of peace : let not any one go forth
from his place on the seventh day, signifies that they must re
main on this occasion in the state : and the people rested on
the seventh day, signifies a representative on this occasion of
good and truth in a state of peace : and the house of Israel
called the name thereof raanna, signifies its quality as to them :
and it was as coriander seed -white, signifies truth therein
which was pure : and its taste was as of a cake in honey, sig-
nifiles good that it was delightful, as what was raade good from
truth by^ delight.
8612. " And Jehovah said to Moses " — that hereby is signi
fied the appearing of the Divine [being or principle] obscured,
appears frora the signification of Jeliovah said, as involving the
things -«diicli follow, in the present case that they^ did not keep
the precepts and laws, thus that the appearing of the Divine
[being or principle] among thera was obscured ; for this effect
has place when any do not live according to divine precepts,

8511—8513.] EXODUS. 217
for when they live according to them, then they live according
to Divine Order, for divine precepts are truths and goods which
are from order ; and when they live according to order, then
they live in the Lord, for the Lord is Order Itself. Hence it
follows, that he who does not live according to the precepts
and laws which are of Divine Order, does not live in the Lord,
consequently that in such case the Divine [being or principle]
is obscured with him. By living according to order is here
meant to be led of the Lord by good, but to live not as yet
according to order, is to be led by truth ; and when man is led
by truth, the Lord does not appear ; wherefore also in such
case man goes in darkness, in which he does not see good ;
it is otherwise when man is led by good, in this case he sees in
the light.
8513. " How long do ye refuse to keep My precepts and My
laws " — that hereby is signified that they did not act according
to Divine Order, appears frora what has been just now ex
plained above, n. 8512. To the intent that it raay be known
what it is to act according to Divine Order, and not to act ac
cording to it, it may be expedient to make some further ob
servations on the subject; everything which is done according
to Divine Order, this inwardly is open even to the Lord, and
thus has heaven in it ; but every thing which is not done ac
cording to Divine Order, this inwardly is closed, and thus has
not heaven in it ; Divine Order therefore is, that the Lord flows
in through the interiors of man into his exteriors, thus through
the will of man into his agency ; this is done when raan is in.
good, that is, when he is in the affection of doing good for
the sake of good, and not for the sake of himself ; when man
does it for the sake of hiraself, and not for the sake of good,
then the interiors are closed, and he cannot be led of the Lord by
heaven, but is led of himself; the love determines by whom he
is led, for every one is led by his love ; he who loves himself
better than his neighbor, leads himself, but he who loves
good, good leads him, consequently the Lord who is the source
of good. Frora these considerations it raay be seen what is the
difference between living according to order, and not living ac
cording to it. In -what raanner raan ought to live that he may
live according to order, the Word teaches, and the doctrinal
of faith derived from the Word ; he who looks no further than
to external things, cannot at all comprehend such things, for
he knows not what an internal principle is, scarcely that
there is an internal principle, and still less tiiat the internal
principle can be opened, and that when it is opened, heaven is
in it. The intelligent ones of the world are principally in igno
rance on this subject, and such of them as allow the existence
of an internal principle, have still no idea or a mistaken one
concerning it ; hence it is that they littie believe, and also that

218 EXODUS. [Chap. xvi.
they apply their sciences to conflrm [the tenet] that all things
are of nature.
8514. " See ye " — that hereby is signified tiiat they should
observe and reflect, appears frora the signification of seeing, as
denoting to understand, see n. 2326, 3863, 4403 to 4421, 5114 ;
hence as denoting to perceive, n. 2160, 3764, 4567, 4723, 5400,
and also to refiect. n. 6836, 6839.
8515. " Because Jehovah hath given you the sabbath" — tiiat
hereby is signified the conjunction of good and trutii from the
Lord, appears frora the signification of the sabbath, as denoting
the conjunction of good and truth, see n. 8495; that it is from
the Lord is signified by Jehovah hath given, for Jehovah in
the Word is the Lord.
8516. " Therefore he gives you on tiie sixth day the bread
of two days " — that hereby is signified that on this account
even to the end of the forraer state He gives so ranch of good
by truth, that conjunction may afterwards be effected, appears
from the signification of the sixth day, as denoting the end of a
former state, see n. 8421 ; and from the signification of raanna,
which in this case is the bread, as denoting the good of truth,
see n. 8402, 8464 ; and from the signification of sabbath, for
which also manna was given on the sixth day, thus the bread
of two da}s, as denoting the conjunction of good and truth, see
n. 8495. It was shown above, that by the sabbath was signi
fied the conjunction of good and truth, and that by raanna not
being found on the seventh day, is signified that raan, when he
is in that conjunction, acts frora good, and no longer from
truth, and also that he ought not to act any longer frora truth,
n. 8510. Inasrauch as this appears as a paradox, it is allowed
still further to explain it in a few words ; every one ought to be
led to Christian good, -^Nliich is called charity, by the truth of
faitii ; for the trutii of faith must teach not only what charity
is, but also what raust be its quality ; and unless he learns this
first from the doctrinals of his church (for of hiraself he cannot
in any wise know it) he cannot be prepared and thereby adapted
to receive that good ; as for example, he must know frora the
doctrine of faith, that it is not of charity to do good for the sake
of self, or for the sake of recompense, thus neither by works
of charity to merit salvation ; he must know also that all the
good of charity is from the Lord, and notiiing at all frora self,
with very many things besides which instruct what charity is,
and what must be its quality. From these considerations it may
be manifest, that man cannot be led to Christian good but by
the truths which are of faith ; man raust know furtiier, tiiat
truths do not of themsel-'-es enter good, but that good adopts
truths, and adjoins thera to itself; for the truths of faitii lie in
the memory of man as in a plane extended beneath the interior
sight, good from the Lord flows in through that sight, and

8514—8520.] EXODUS. 219
chooses out of them and conjoins to itself the truths which are
in agreement ; the truths which lie beneath, cannot flow-in
into the good which is above, for it is altogether contrary to
order, and also impossible, that an inferior principle should
flow-in into a superior, n. 5259. From these considerations
it raay now be known, how Christian good is born with man
when he is regenerated, and hence also wliat ought to be the
quality of man when he is regenerated, viz. that he should
act from good, but not frora truth, that is, that he should be
led of the Lord by good, and n^ longer by truth, for he is then
in charity, that is, in the affection of doing that good ; all
who are in heaven are so led, for this is according to Divine
Order, and thus all things which they think and act flow as it
were spontaneously and from freedom ; it would be altogether
otherwise if they were to think from truth and to act frora it,
for in this case they would think whether it ought to be so done
or not, and would thus hesitate in every thing, and would
thereby obscure the light pertaining to them, and at length
would act according to those things which themselves love, thus
according to influx from those things which favor their loves,
which is to be led by themselves and not by the Lord. From
these considerations it is further evident, -what is meant by
good being no longer to be acquired by truth, which is signi
fied by gathering manna for six days, and not finding it on the
seventh day, on which subject see n. 8505, 8506, 8510.
8517. " ilest ye every one under himself " — that hereby is
signified a state of peace, appears frora the signification of rest
ing, as denoting a state of peace, see above, n. 8459. That
they were to rest on the sabbath day, and at that time to do no
work, not even to kindle a fire, and prepare for themselves
what they were to eat, was representative of a state of peace,
in which the conjunction of good and truth is effected by the
Lord, for all conjunction of good and truth is effected in that
state. When man is in a state of peace, he is then led of the
Lord by good ; if on this occasion man was to lead himself,
even by truth, he would dissipate the state of peace, whence
there would be no conjunction, see just above, n. 8516.
8618. " Let not any one go forth frora his place on the
seventh day^" — that hereby is signified that they must remain
on this occasion in the state, appears from what was explained
above, n. 8494, 8517.
8519. "And tiie people rested on the seventh day" — that
hereby is signified a representative on this occasion of the con
junction of good and truth in a state of peace, appears frora
what was said above, n. 8494, 8517.
8520. " And the house of Israel called the name thereof
manna " — that hereby is signified its quality as to tiiem, ap
pears from tlie signification of a name and of calling a name

220 EXODUS. [Chap. xvi.
as denoting the quality sf a thing, see n. 144, 145, 1890, 2009,
2724, 3006, 3421, 6674. That manna was so called from not
being known, and that it is the good of truth, which is the
good of tiiose who are of the Spiritual Church, see n. 8462,
8464. 8521. " And it was as coriander seed white " — that hereby
is signified truth therein which was pure, appears from the
signification of seed, as denoting the truth of faith, see n. 255,
1940, 2048, 3038, 3310, 3373 ; it is said coriander seed be
cause it is white, for white is predicated of truth, and truth is
also represented as white, n. 3301, 3993, 4007, 5319. The
good of truth is now described, which is signified by inaniia,
both wdiat the quality of truth therein is, and what the quality
of good therein is ; the quality of truth is described by its
being as coriander seed white, and the quality of good by its
taste being as of a cake in honey. The good of trutii, which is
the good pertaining to those who are of the Lord's spiritual
kingdora, differs altogether frora the good pertaining to those
who are of the Lord s celestial kingdom ; the good of truth
pertaining to those who are of the spiritual kingdom is im
planted in the intellectual part, for in that part is formed by
the Lord a new will, whereby man wills to do according to
the truth which he had imbibed from the doctrinals of his
church, and when he wills aud does that truth, it becomes
good with him, and is called spiritual good, and also the good
of truth ; that this is truly truth, he indeed believes, because
he has faith in doctrinals, but he has not perception whether
it be true, unless he raay seem to himself to have it from this
circumstance, that he has confinned it with himself partly
from the literal sense of the Word, and partly from the f'allar
cies of ideas favoring the opinion which had been conceived,
not considering that there is nothing which cannot be confirmed,
even the false itself, so as to appear like truth, seen. 4741, 5033,
6865, 7012, 7680, 7950 : hence it is that all of every description
believe their own dogmas to be true, even the Socinians, and like
wise the J ews themselves. From these considerations it is evident,
what is the quality of truth which is turned into good with sev
eral who are of the church ; none of these can see whether
the doctrinals of his own church be true, but such as are in
the affection of truth for the sake of the uses of life ; they who
have this end are illustrated continually by the Lord, not only
during their life in the world, but also afterwards ; these alone
are they who can receive, for the Lord leads them by good,
and by good gives them to see truth and thus to believe.
From these considerations it is mfnifest what is the source and
quality of the good pertaining to those who are of the Lord's
spiritual kingdom. But the good which pertains to those
who are of the Lord's celestial kingdom, is not implanted in

8521—8523.] EXODUS. 221
the intellectual part but in the will part ; tliey^ M'ho are in this
good know from internal perception, which is frora the Lord,
whether a thing be true. Concerning the good of the one aud
of the other, and concerning the difl'erence between tiiein, see
n. 2046, 2088, 2227, 2669, 2716, 2718, 3235, 3240, 3241, 3246,
4138, 4493, 5113, 6500, 6866, 7233, 7977, 7992.
8522. " And the taste of it was as of a cake in honey " —
that hereby is signified good that it was delightful, as Avhat
was raade good from truth by delight, appears from the sig
nification of taste, as being predicated of the delights which
are of good, because it corresponds to the delight of growing
wise,* see n. 3502, 4793 ; and from the signification of a cake,
as denoting spiritual good, see n. 7978 ; and frora the significa
tion of honey, as denoting natural delight, see n. 5620, 6857 :
from these considerations it follows, that its taste being as of a
cake in honey signifies good which is delightful, because raade
by delight from truth. Spiritual good is here described, -wdience
and how it exists, and thus what is its quality, viz. that it is
trutii in its first origin, and that it is raade good bj^ this, that it
comes from the will, thus from the affection into act ; for what
soever man wills, from afl'ection, this is perceived as good ;
but this good cannot exist except by delights, which are of the
natural man, by them the spiritual man is introduced, and
when he is introduced, he has hence a sense thereof ; this now
is what is signified by the taste of the manna being as of a cake
in honey.
8523. Verses 32, 33, 34. And Moses said, this is ihe word,
which Jehovah hath commanded ; fill an omer of it for keep
ing to your generations, to the intent that they may see the bread
vnth which I ha/ve fed you in the wilderness, in My bringing
you forth out of the land of Egypt. And Moses said to Aaron,
take one urn, and put [give] therein the fulness of an omer of
manna and store it up before Jehovah for keeping to your gen
erations. As Jehovah commanded Moses, and Aaron stored
it up before the testimony for keeping. And Moses said, this
is the word which Jeliovah hath coraraanded, signifies a com
mand : fill an omer of it, signifies the highest degree of power :
for keeping to your generations, signifies which pertained to
those who were of the Spiritual Church : to the intent that they
may see the bread with which I have fed you in the wilderness,
signifies the good of truth when in a state of temptations : in
Mj bringing you forth out of the land of Egypt, signifies after
that they were liberated from infestations : and Moses said to
Aaron, signifies influx : take one urn, signifles truth : and put
* It is remarkable that in the Latin tongue, taste is expressed by sapor and to
gi ow wise is expressed by sapio and wisdom itself by sapientia, which agreement
in expression, aa it is manifestly grounded in the correspondence here pointed at
by our author, so it tends also to confirm that oorrespondenre.

222 EXODUS. [Chap. xvi.
[give] therein the fulness of an omer of manna, signifies good
therein as much as it contains : and store it up before Jehovah,
signifies that it raay be in the presence of the Divine [being
or principle] : for keeping to your generations, signifies that it
may be a measure to those who were of that Spiritual Church :
as Jehovah commanded Moses, signifies according to com
mand : and Aaron stored it up before the testimony for
keeping, signifies that it was in the presence of the Divine [being
or principle].
8524. " And Moses said, this is the word which Jehovah
hath commanded" — that hereby is signified a coraraand, ap
pears from the signification of the Word of Jehovah which He
commanded, as denoting a Divine command, as also above, n.
8466. 8525. " Fill an omer of it " — that hereby is signified the
highest degree of po-wer, appears from the signification of an
omer, as denoting so much as is sufficient and power, see n.
8408, 8473 ; and whereas an omer denotes as much as is suffi
cient, or as much of power as every one has, so also it denotes
the highest degree of power.
8526. "For keeping to your generations" — that hereby is
signified which pertains to those who are of the Spiritual
Church, appears from the signification of generations, as denot
ing those things which are of faith and charity, see n. 613,
2020, 2584, 6239, hence in a determinate sense denoting those
who ure of the Spiritual Church, because they are such as are
principled in faith and charity, and are represented by the sons
of Israel, whose generations are here meant. To them for
keeping sigiiifies that it raay be for a raemorial.
8527. "To the intent that they may see the bread with which
I have fed you in the wilderness" — that hereby is signified the
good of trutii when in a state of temptations, appears from the
signification of raanna, which is here the bread, as denoting the
good of truth, see n. 8462, 8464 ; and from the signification of
the wilderness, as denoting a state of undergoing temptations,
see n. 8098.
8528. "In ray bringing you forth out of the land of Egypt"
— that hereby is signified after that they were liberated from
infestations, appears frora the signification of bringing forth, as
denoting to liberate ; and from the signification of the land of
Egypt, as denoting infestations, see n. 7278 ; the reason why
the land of Egypt denotes infestations is, because by the Egypt
ians and Pharaoh are signified those who infested the well-dis
posed in the other life, and who also at this day infest, see n.
7097, 7220, 7228, 7317, 8148.
8529. " And Moses said to Aaron" — that hereby is signified
influx, appears from the signification of saving, when by the
internal Dl-ine Truth, which is representecf by Moses, to the

8524—8533.] EXODUS. 223
external Divine Truth, which is represented by Aaron, as de
noting influx ; for Divine Influx is effected through the
truth which proceeds immediately from the Lord, into the
truth which proceeds mediately ; that Moses and Aaron in
the representative sense denote those truths, see n. 7009, 7010,
7382. 8530. " Take one urn " — that hereby is signifled truth, ap
pears from the signiflcation of an urn. as here denoting truth ;
the reason why an urn denotes truth is, because it was a vessel
recipient of raanna, by which [raanna] is signified good, and
all truth is as a vessel of good ; hence also by vessels in general
are signified truths, n. 3068, 3079, 3316, 3318, consequentiy by
vessels specifically, and in this case by an urn. That truths
are vessels recipient of good, may be illustrated by various
things in nature, as by light, which is recipient of heat from
the sun, by light is also signified truth, and by heat in the light
is signified good ; the case is similar in respect to truth and
good, and also in respect to a garraent as to the body, and to
the body as to the soul ; also as a blood-vessel and fibre in re
spect to the blood and aniraal spirit included therein ; also as
the lungs in respect to the heart, consequently as respiration
which is of the lungs to the pulse which is of the heart ; in a
word, as every organical form of the body in respect to the
life which is therein. From these comparisons it maybe man
ifest, what is the quality of trutii -without good, or what is the
quality of faith without charity, viz. that it is as the organical
forms of the body without life ; that it is as the respiration of
the lungs without the pulse of the heart, or as the lungs witii
out the neart ; and that it is as a blood-vessel and fibre without
blood and aniraal spirit ; also as a body without a soul ; conse
quently that it is as somewhat inanimate ; and if instead of
good there be evil, that it is as a carcase.
8531. " And put [give] therein the fulness of an omer of
manna " — that hereby is signified good therein as much as it
contains, appears from the signification of the fulness of an
oraer, as denoting as much as it contains ; and from the signi
fication of manna, as denoting spiritual good or the good of
truth, see n. 8462, 8464.
8532. " And store it up before Jehovah " — that hereby is
signified that it may be in the Divine Presence, appears with
out explication.
8533. " For keeping to your generations " — that hereby is
signified that it may be a measure for those who are of that
Spiritual Church, appears from the signification of an omer of
manna, which was stored up for keeping, as denoting so much
as is sufficient, see n. 8468, thus also a measure, viz. how ranch
ofgoodthiE church had; that your generations denote those
who oi-e of the Spiritual Church, see above, n. 8526. As ti.

224 EXODUS. [Chap. xvi.
what concerns the measure or degree of good pertaining to a
church, it is to be noted, that goods in the other life are as to
quality and as to quantity, and that they are bounded with
every one during his life in the world, according to the quality
and quantity of every one's faith and charity in [his] life. The
quality and quantity of the good of every one in the other life
is manifested before the angels, when the Lord allows it, for it
can be presented visible in the light of heaven, but not in the
light of the world ; the case is the same in respect to common
[good], viz. the good of the church. The quantity and quality
of good pertaining to every individual and to the church, is
represented by weights and by measures in the Word, in the
present case the quantity of the good of the Spiritual Church,
which is represented by the sons of Israel, by an omer of man
na, which was stored up for keeping before Jehovah.
8534. " As Jehovah commanded Moses " — that hereby is
signified according to command, appears from the signification
of commanding, when by Jehovah, as denoting a command, as
above, n. 8466, 8524.
8535. " And Aaron stored it up before the testimony for
keeping " — that hereby is signified that it was in the presence
of the Divine [being or principle], appears from the significa
tion of storing up for keeping, as denoting for a memorial, as
above, n. 8526, 8533 ; and from the signification of before the
testiraony, as denoting in the presence of the Divine [being or
principle] ; that the testiraony denotes the Divine [being or
principle], is evident frora what goes before, where it is said by
Moses to Aaron, " That he should store it up before Jehovah,
n. 8532, thus before the Divine [being or principle]. The rea
son why the testiraony denotes the Divine [being or principle]
is, because by the testiraony is meant in the universal sense the
Word, and because the Word, is Divine Truth, thus the Lord,
for that He is the Word, is evident from John, " In the begin
ning was the Word, and the Word was with God, and God
was ihe Word ; and ihe Word was made flesh, and dwelt in
us," i. 14. That the testimony denotes the Lord as to Di-vine
Truth, is manifest from the ark wherein was the law published
from Sinai, which is called the testiraony, in that the taber
nacle derived all sanctity from it ; and that the testimony was
the holy Divine Principle Itself, is evident from this considera
tion, that over it was the propitiatory with the cherubs, and
proximately out of the vail there were the golden tables with
bread, and with lights ; and that the most holy of worship was
there ministered by Aaron ; also that Jehovah afterwards spake
with Moses there above the propitiatory between the two cher
ubs, thus out of the testimony, see Exod. xxv. 16, 21, 22 ; chap.
xl. 20.
8536. Verses 35, 36. And the sons of Israel did eat manrui

8534—8539.] EXODDS. 225
forty years, until they came to a land inhabited : they did eat
manna until they came to the border of the la/nd of Canaan.
And an omer it is the tenth part of an ephah. And the sons
of Israel did eat manna forty years, signifies the appropriation
of the good of truth in a state of all temptations : until they
carae to a land inhabited, signifies before that they came to
heaven where is good every where : they did eat manna
until they came to the border of the land of Canaan, signifies
that the appropriation of good from truth pertained to thera
until they came to the region of heaven : and an omer it is the
tenth part of an ephah, signifies the quantity ©f good on the
occasion. 8337. " And the sons of Israel did eat manna forty years " —
that hereby is signified the appropriation of the good of truth
in a state of all temptations, appears from the representation
of the sons of Israel, as denoting those who are of the Spiritual
Church, see n. 6426, 6637, 6862, 6868, 7035, 7062, 7198 ; and
from the signification of eating, as denoting appropriation, see
n. 3168, 3513, 3596, 4745 ; and from the signification of raanna,
as denoting the good of truth, see n. 8464 : and frora the sig
nification of forty years, as denoting states of temptations ; that
years denote states, see n. 482, 487, 488, 493, 893 : and that
forty denote temptations, see n. 730, 862, 2272, 2273, 8098.
.8538. "Until they came to a land inhabited" — that hereby
is signified before that they came to heaven where is good
every where, appears from the signification of land [or earth],
in this case the land of Canaan, as denoting the Lord's king
dom, thus heaven, see n. 1607, 3038, 3481, 3705, 4240, 4447,
6136 ; heaven is called a land inhabited from good, for inhab
ited signifies what is alive from good, see n. 2268, 2461, 2712,
3612, 8268, 8,309.
8539. " They did eat manna until they came to the border
of the land of Canaan ". — ^tliat hereby is signified that the ap
propriation of good from truth pertained to thera until they
came to the region of heaven, appears from the signification of
manna, as denoting the good of truth ; and from the significa
tion of eating, as denoting appropriation, as just above, n.
8537 ; and from the signification of the land of Canaan, as de
noting heaven, as above, n. 8538 ; thus the border of the land
of Canaan is the entrance to heaven, or the region where hea
ven begins. Frora these considerations it is evident, that by
their eating raanna until they carae to the border of the land
of Canaan,' is signified that the good of truth was to be appro
priated by them even to the region of heaven. How the case
herein is," is evident from what was said before concerning the
acquisition of good by truth, viz. that before regeneration all
good is procured by truth, but that after regeneration man is
fed of the Lord by good; and that the former state is signified
VOL. VIII. 15

226 EXODUS. [Chap. xvi.
by the six days A\liich precede the seventh, and that tiie latter
state is signified by the seventh day or the sabbath. Hence
also it is evident, that the former state was represented by the
journeyings of the sons of Israel in the wilderness forty years,
and that the latter state was represented by their introduction
into the laud of Canaan ; for the case herein is this, man is out
of heaven so long as he acts from truth and not from good, and
he then comes into heaven when [he acts] from good, for he is
then acted [upon] by the Lord according to the order of hea
ven, into which he does not come, (consequently not into hea
ven where the order is) until he be prepared, which [prepara
tion consists in going] to good by truth ; concerning each of
these ftates, see what was shown above, n. 7923, 8505, 8506,
8510, 8512, 8516.
8540. " And an omer is the tenth part of an ephah " — that
hereby is signified the quantity of good on the occasion, appeare
frora tiie signification of an omer, because it was the tenth part
of an ephah, as denoting so much as is sufficient ; for by ten is
signified what is full, n. 3107, hence by a tenth part as much
as is sufficient, n. 8468 ; and frora the signification of an ephah,
as denoting good. The reason why an ephah denotes good is,
because by it and by an horaer were measured things dry,
which were serviceable for meat, as wheat, barley, fine flour,
and by those things v/hich relate to meat are signified goods ;
and by a bath and by a hin were measured things liquid, which
served for di-ink, hence by these latter measures were signified
truths; what contains [continens] receives this signification
frora what is contained. That the ephah was for a raeasure, is
evident from the following passages, " Ye shall have an ephah
of justice, and a hin of justice," Levit. xix. 36. And in Ezekiel,
" One measure cf an ephah and a bath, because an ephah is
the tenth of an homer, xiv. 11. Again in the same prophet,
" Balances of justice, and an ephah of justice, and a bath of
justice shall be to you," xiv. 10 ; in like manner it is taken for
a measure in Amos, chap. viii. 5. That an ephah denotes good,
is evident from the passages where the meat-off'ering is treated
of, for which raeal or fine fiour was measured by an epliah, as
Levit. V. 11; Num. v. 15 ; chap, xxviii. 5; Ezek. xiv. 24; chap.
xlvi. 7, 11 ; and a meat-offering signifies good. And also from
this passage iv Zechariah, "The angel speaking in me, said
to me, lift up I pray the eyes, what is this that goeth forth?
And I said, what is this ? lie said, this is an ephah going forth;
he said moreover this is their eye in all the earth. And be
hold a talent of lead was lifted up, and together this woman
sitting in the midst of the ephah : then he said, this is evil, and
cast her into the midst of the ephah, and cast a stone of lead
upon its raouth. And I lifted up mine eyes and saw, when be
hold two women came forth, and the wind was in their wings;

8540, 8541.] EXODUS. 227
they had two wings as the wings of a stork ; and they lifted up
tlie, ephah between the eartli and the heaven ; and I said to the
angel that spake in me, whither do they carry away the ephah ?
who said to me, to build it a house in the land of Shinar ; and
it shall be prepared, and shall reraain there upon its seat," v.
5 to 11 ; what these things signify, it is irapossible for any one
at all to know except from the internal sense, and unless he
thence knows what is raeant by the ephah, what by the woman
in the midst of it, Avhat by the stone of lead upon the mouth
of the ephah, also Avliat is meant by Shinar ; from unfolding
each particular it is clear, that the profanation is signified which
was at tiiat time in the church, for by the ephah is signified
good ; by the woman evil, as is there expressly said ; by the
stone of lead the false of evil shutting up, for a stone is external
truth, and hence in the opposite sense the false, see n. 643,
1298, 3720, 6426, and lead is evil, n. 8298 ; thus by the woman
in the midst of the ephah, upon the raouth of which was a stone
of lead, is signified evil in good shut up by the false, which is
the same thing with what is profane, for what is profane is evil
conjoined with good, n. 6348 ; the two women taking up the
ephah between eartli and heaven are churches, n. 252, 253, by
Avhich what -^vas profane was banished ; Shinar, whither the
woman in the ephah was carried away, is external worship in
which -ndthin is a profane [principle], n. 1183, 1292.

CONTINUATION OF THE SUBJECT CONCERNING THE SPIRITS AND
inhabitants of the earth JUPITER.
8541. AS to what concerns their Divine worship, the prin
cipal [characteristic] is, that they acknowledge our Lord for
the supreme, who governs heaven and earth, calling Him the
only Lord ; and whereas in the life of the body they acknow
ledge and ivorship Him, they hence seek Him after death, and
find He is the same with our Lord. They were asked, whether
they know that the only Lord is a man? They replied, that
they all know that He is a man, because in their orb He hath
been seen by many as a man ; and that He instructs them
concerning the truth, preserves them, and, gives eternal life
to those who believe in him. They said further, that it has
been revealed from Him to them how they should live, and
how they should believe ; and that what has been revealed is
handed down from parents to their children, and that thus
doctmne remains to all families, and thereby to the whole na
tion which is from one father. They added, that it seems to

228 EXODUS. [Chap. xvi.
them as if they had the doctrine inscribed on their minds,
which they conclude from this circumstance, because ihey per
ceive instantly, and acknowledge as of themselves, whether it
be true or not what is said 'by others concerning the life of
heaven pertaining to man.
8542. They are most especially cautious, lest any one should
lapse into wrong opinions concerning the only Lord; and ij
they observe that any begin to think not rightly concerning
Him, tiSey first admonish him, then use threats, and lastly deter
by punishment : they said, that they have observed, if any such
wrong opinions insinuate themselves into any family, that that
family is taken from the midst, not by any punishments of
death inflicted by their fellows, but by being deprived of res
piration, and consequently of life, by spirits, when they have
first threatened them with death. For in that earth spirits
speak with the inhabitants, and chastise them if they have done
evil, and also if they have intended to do evil, n. 7801 to 7812.
Hence if they think evilly concerning the only Lord, they are
threatened with death if they do not repent; in this manner
the worship of the Lord, who to the inhabitants of that earth
is the supreme Divinity, is there preserved.
8543. They do not know that their only Lord was born a
man in this earth ; they said, that it is of no concern to them
to know it, only that He is a man and governs the universe.
When I said, that on our earth He is named Christ Jesus,
and that Christ signifies anointed or King, and Jesus Saviour,
they said, that they do not worship Him as a king, because
royalty savors of what is worldly, but that they worship
Him as a Saviour. And whereas doubt vms injected from the
spirits of our earth, whether their only Lord was the same
with our Lord, they removed it by the recollection that they
had seen Him in the sun, and that they acknowledged that il
was Him whom they had seen in their earth ; on which subject
see n. 7173. That our Lord is the sun of heaven, see n. 1053,
3636, 3643, 4060, 4321, 5097, 7078, 7083, 7171, 7173.
8544. When the spirits of the earth Jupiter had remained
with me for several weeks, in an instant flowed in the doubt,
whether their only Lord was the same with our Lord; hut
this doubt, which flowed in instantaneously, was also instan
taneously dissipated ; it flowed in from some spirits from our
earth ; and on this occasion, what I wondered at, they so blushed
with shame at their doubting about it only for a moment, that
they told me not to publish it in this earth, lest on that account
tliey should he charged toith some incredulity, v)hen yet they
now know it more than others.
S545. There were spirits from the earth Jupiter attenclant

8542—8547.] EXODUS. 229
upon me, whilst I was reading the seventeenth chapter in John,
concerning the Lord's Love, and concerning His glorification ;
and when they heard the contents, a holy influence seized them,
and they confessed that all things therein were divine; but on
this occasion the spirits of our earth, who were infidels, con
tinually suggested scandals, saying, that He was born an in
fant, lived a man, appeared as another man, that he was cru
cified, and the like. But the spirits of the earth Jupiter paid
not the least attention to those things ; they said, that such
are their devils, whom they abhor ; adding, that nothing of a
celestial principle has any place in their minds, but only what
is earthly, which they call dross ; and that this is the case,
they discovered from this circumstance, that when mention was
made of going naked on their earth, obscene ideas instantly
occupied their thoughts, and they, paid no attention to their
heavenly life, which was also spoken of at the same time, n. 8375.
8546. On a time also I discoursed with the spirits of the
earth Jupiter, observing, that no one can do any good from
himself, but from the Lord, who is Good Itself, consequently
the fountain of all good; on this occasion they modestly re
plied, that they suppose that they can do good of themselves,
nor do they know otherwise ; but when it was shown them that
all good comes solely from the Lord, they said, that they spake
by human custom, and that that was said in a heavenly man
ner, and that their angels so think, and also themselves as far
as they become angels ; they added, that it is more simple to
say so ; then it was given to reply, that the Lord leaves to
those who live in simplicity and innocence, so to say, if so be
they know that nothing of good cometh from themselves but
from the Lord.
8547. The spirits of the earth Jupiter were very much
affected and rejoiced, when they heard it said, that the only
Lord is the only man, and that all have from Him what
entitles them to be called men ; but that they are so far men,
as they become His images, that is, so far as they love Him,
and love the neighbor, thus so far as they are in good ; for
the good of love and of faith is an image of the Lord.

930 EXODUS. [Chap. xvii.
EXODUS.
CHAPTER THE SEVENTEENTH.

THE DOCTRINE OF CHARITY

8548. HE who does not receive spiritual life, that is, who is
not begotten anew by the Lord, cannot corae into heaven ;
which the Lord teaches in John, " Verily, verily, I say unto
thee, except any one be begotten again, he cannot see the king
dora of God," iii. 3.
8549. Man is not born of his parents into spiritual life, but
into natural life. Spiritual life is to love God above all things,
and to love the neighbor as hiraself ; and this according to the
precepts of faith, which the Lord has taught in the Word. But
natural life is to love self and the world above the neighbor,
yea above God Himself.
8550. Every man is born of his parents into the evils of the
love of self and of the world. Every evil, which by habit as
it were has contracted a nature, is derived into the ofl'spring;
thus successively from parents, from grandfathers, and from
great-grandfathers, in a long series backwards. Hence the
derivation of evil is at length become so great, that the all of
man's proper life is nothing else but evil. This continued de
rived [evil] is not broken and altered except by the life of
faith and charity from the Lord.
8561. Man continually inclines and lapses into what he de
prives hereditarily [frora his parents] : hence he conflrms with
himself that evil, and also of himself superadds more [evils].
8652. These evils are altogether contrary to spiritual life,
they destroy it ; wherefore unless man, as to spiritual life, is by
the Lord conceived anew, born anew, and educated anew, that
is, is created anew, he is damned, for he wills nothing else,
and hence thinks nothing else, but what is of hell.
8553. Since raan is such, the order of life is inverted with
him ; what ought to have dominion, this is raade to serve, and
what ought to serve, this has dominion. This order pertaining
to man raust be absolutely inverted, that he may be saved ;
this is effected by regeneration from the Lord.

8.548— 8563.J EXODUS. 231

CHAPTEE XVII.
1. AND all the company of the sons of Israel journeyed
from the wilderness of Sin, according to their journeyings to
the mouth of Jehovah ; and they encamped in Kephidim ; and
there was no water for the people to drink.
2. And the people chidedwith Moses, and said, give us water
and let us drink; and Moses said to them, what do ye chide
with me, what do ye tempt Jehovah ?
3. And the people there thirsted for waters, and the jieople
murmured against Moses, and said, wherefore this, [that] thou
hast made us come up out of Egypt, to make me die, and my
sons, and my cattle, with thirst?
4. And Moses cried to Jehovah, saying, what shall I do to
this people ? as yet a little, and they stone me.
5. And Jehovah said to Moses, pass before the people, and
take with thee of the elders of Israel, and thy staff, with which
thou smotest the river, take in thine hand, and go.
6. Behold I stand before thee there upon the. rock in Horeb,
and thou shalt smite the rock, and waters shall corae forth from
it, and the people shall drink : and Moses did so to the ey^es ot
the elders of Israel.
7. And he called the narae of the place Massah and Meribah,
by reason of the chiding of the sons of Israel, and by reason
of their tempting Jehovah, by saying, is Jehovah in the mids,t
of us, if not.
8. And Amalek came, and fought with Israel in Eephidim.
9. And Moses said to Joshua, choose for us men [viri], and
go forth, flght into Araalek ; to-morrow I stand on the head of
the hill, and the staff of God in my hand.
10. And Joshua did as Moses said to him, by flghting into
Amalek ; and Moses, Aaron, and Hur went up to the head of
the hill.
11. And it carae to pass, when Moses lifted up his hand, and
Israel prevailed, and when he let down his hand, and Araalek
prevailed. 12. And the hands of Moses were heavy, and they took a
stone and put [it] under him, and he sat upon it ; and Aaron
and Hur supported his hands, on this side one, and on that side
one ; and it came to pass, his hands were flrm until the sun set.
13. And Joshua weakened Amalek and his people at the
edge [mouth] of the sword.
14. And Jehovah said to Moses, write this memorial in a
book, and put [it] in the ears of Joshua, tiiat blotting out I will
blot out tiie memory of Amalek from under the heavens.

232 EXODUS. [Cmap. xvii.
15. And Moses built an altar, and called its narae Jehovah
Nissi. 16. And said, because the hand [is] against the throne of
Jah, Jehovah shall have war into Araalek from generation to
generation.

THE CONTENTS.

8554. THE subject treated of in the foregoing chapter, in
the internal sense, was concerning a third temptation, that good
failed ; -when this was given them, the subject treated of in the
internal sense in this chapter is concerning a fourth temptation,
that trutii failed ; this teraptation is signifled by the murmur
ing of the sons of Israel, because they had no water ; wherefore
the trutii of faith was given to them by the Lord, which is sig
nified by water out of the rock of Horeb.
8555. The subject next treated of is concerning the combat
of the false derived frora evil agamst the truth and good of
faith, which [combat] is represented by the combat of Amalek
against Israel; that they who are in the trutii and good of faith
conquer, when they^ look upwards to the Lord, and that they
yield when they look downwards, is represented by the sons of
Israel conquering, so long as Moses kept his hands elevated,
and by their yielding when he let them down.

THE INTEENAL SENSE.

8556. VEESES 1, 2, 3. And all ihe com,j)any of the sons
of Israel journeyed from the wilderness of Sin, according to
their journeyings to the mouth of Jehmiah ; and they encamped
in Rephidim ; and there was no water for the people to drink.
And the people chided with Moses, and said, give us water and
let us drink. And Moses said to them, what do ye chide with
me, what do ye tempi Jehovah ? And the people thirsted there
for waters, and the people murmwred against Moses and said,
wherefore this [that] thou hast made us to ccme up out of Egypt
to make me die, and my sons, and my cattle with thirst f And
all the company of tiie sons of Israel journeyed, signifies what
is progressive of spiritual life : from the wilderness of Sin,
signifies from a state of temptation as to good: according
to their journeyings, signifies according to order of life to
receive the life of heaven: to the raouth'of Jehovah, signifies
of the providence of the Lord : and tiiey encamped in E:p-

8554—8559.] EXODUS. 233
liidim, signifies the orderly arrangement of the interiors to un
dergo temptation as to truth ; its quality is Eephidim : and
there was no water for the people to drink, signifies a defect
of truth and of refreshment thence : and the people chided
¦with Moses, signifies grievous complaint against Divine Truth :
and they said, give us water, and let us drmk, signifies an ar
dent desire of trutii : and Moses said to tlieni, signifies reply by
influx into the thought : what do ye chide with me, signifies
that they should ho more moderate in complaint : wliat do ye
tempt Jehovah, signifies that it was against the Divine [being
or principle] of whose aid they despair : and the people thirst
ed there for waters, signifies an increase of desire to truth : and
the people murmured against Moses, signifies a greater degree
of painfulness : wherefore this [that] thou hast made us come
up out of Egypt, signifies why have we been liberated from in
festations : to make me die, and ray sons, and ray cattle with
thirst, signifes that from defect of truth the all of spiritual
life expires.
8557. " And all the company of the sons of Israel journeyed "
— that hereby is signified what is progressive of spiritual life,
appears from the signification of journeyting, as denoting what
is successive and continuous of life see n. 4375, 4664, 4585,
5996, 8181, 8345, 8397, in this case -what is successive or pro
gressive of spiritual life, that is, its increase, which is effected
continually by temptations : the reason why^ spiritual life
grows by temptations is, because the truths which are of faith
are thereby confirmed, and conjoined with the good which is
of charity. That the company of the sons of Israel denotes
those who are of the Spiritual Church, see n. 7830, 7843.
8658. " From the wilderness of Sin " — that hereby is signi
fied from a state of teraptation as to good, appears frora the
signification of a wilderness, as denoting a' state of undergoing
temptations, see n. 6828, 8098 ; and from the signification of
Sin, as denoting the quality and state of temptation as to good,
see n. 8398.
8559. " According to their journeyings " — that hereby is sig
nified according to order of life to receive the life of heaven,
appears from the signification of journeyings, as denoting what
is progressive of spiritual life, see just above, n. 8657, thus the
order of that life, n. 1293. The reason why it denotes to re
ceive the life of heaven is, because man is gifted of the Lord
with that life by temptations, which are described by the jour
neyings of the sons of Israel in the wilderness. The life of
heaven is to be led of the Lord by good ; to the intent that
man raay corae to that life, good must be implanted by^ truth,
that is, charity by faith ; so long as this is effecting, man is in the
way to heaven, but not as yet in heaven ; and that in this case
the truths which are of faith may be confirmed, and also be

234 EXODUS. [Chap, xvii,
conjoined with good, man is let into temptations, for these are
the means of the conjunction of good and truth ; when there
fore man is in good, that is, in the affection of doing good for
the sake of good, thus for the sake of the neighbor, he is then
elevated into heaven, for he is in the order of heaven, and is
led of the Lord by good. From these considerations it may be
manifest what is meant by the life of heaven.
8660. " To the mouth of Jehovah " — that hereby is signi
fied of the Lord's Providence, appears from the signification
of the raouth of Jehovah, as denoting Divine Trutii according
to which they were led, for the raouth of Jehovah is here taken
for the Divine [principle] uttered, and leading according to it,
which is providence. The Divine Providence differs from all
other leading and control in this, that providence continually
respects what is eternal, and continually leads to salvation, and
this by various states, sometimes glad ones, sometimes sorrow
ful ones, which man is utterly incapable of comprehending,
nevertheless they all conduce to his life in eternity. Tiiese
things are signified by journeyings to the mouth of Jeliovah.
That Jehovah in the Word is the Lord, see n. 1343, 1736, 2004,
2005,2018,2025,2156, 2329, 2447, 2921, 3023, ' 3035, 5041,
5663, 6303, 6281, 6905.
8661. " And tliey^ encamped in Eephidim " — that hereby is
signified the orderly arrangement of the interiors to undergo
temptation as to truth, and that its quality is Eephidim, appears
from the signification of encamping, as denoting the orderly
arrangement of truth and good to undergo temptations, see n.
8130, 8131, 8155, in the present case to undergo temptation as
to truth, wliich is represented by their not having water, as it
is afterwards expressed. It is said the orderly arrangement of
the interiors, because trutii and good constitute the interiors of
the man of the church. The reason why Eephidim signifies
the quality of that teraptation is, because the names of places
signify the quality of the state of the thing treated of, in the
present case the quality of the state of teraptations as to truth,
because this is the thing here treated of.
8562. " And there was no water for the jieople to drink " —
that hereby is signified a defect of truth and of refreshment
thence, appears from the signification of water, as denoting the
truth of faith, see n. 2702, 3058,3424,4976, 5668 ; and from the
signification of drinking, as denoting to be instructed in the
truths of faith, and to receive them, see n. 3069, 3772, 4017,
4018, in the present case to be refreshed, for as water and
drink refresh the natural life, so truths and the knowledges
of truth refresh the spiritual life ; for he who is in spiritual life,
desires its support from such things as are called heavenly
meats and drinks, which are the goods and truths of faith, in
like manner as he who is in natural life desires support from

8560-8567.] EXODUS. 235
such things as are natural meats and drinks, llie reason why
temptation as to trutii is now treated of is, because temptation
as to good was just before treated of, after which temptation
they received manna, by which is signified good ; for when
man is gifted with good from the Lord, he then comes into the
desire of truth, and this desire is kindled according to the de
fect thereof; for good continually seeks for trutii ; all genuine
affection of truth is from good ; the case herein is like that of
meat, in that it cannot be nourishment for natural life without
drink, and in that also meat requires drink, with which it may
De conjoined, that it maybe serviceable for use. This now is
the reason why temptation as to truth follows immediately the
temptation as to good ; temptation assaults that which a man
loves and desires, n. 4274, 4299.
8563. " And the people chided with Moses " — that hereby
is signified grievous complaint against Divine Truth, appears
frora the signification of chiding, as denoting grievous com
plaint, for he who chides in temptation, complains grievously :
and frora the representation of Moses, as denoting Divine Ti'utli,
see n. 6722, 6752, 6771, 6827, 7014, 7089, 7382.
8664. " And they said, give us water and let us drink " —
that hereby is signified an ardent desire of truth, appears from
¦what was shown just above, n. 8562, concerning the significa
tion of waters and of drinking.
8565. " And Moses said to them " — that hereby is signified
reply by influx into the thought, appears from the signification
of saying, when frora Divine Truth, which is represented by
Moses, as denoting a reply ; and whereas all reply frora the
Divine [being or principle] is efl'ected by influx, and indeed
into the thought, therefore those things are signified.
8566. " What chide ye with rae " — that hereby is signified
that they should be more moderate in coraplaint, appears frora
the signification of chiding, as denoting grievous coraplaint,
as above, n. 8563 ; that it denotes also that they should be
more raoderate, is involved, for it is said, that by it they terapt
Jehovah. 8567. "What terapt ye Jehovah" — thathereby is signified
that it was against the Divine [being or principle], of whose
aid they despaired, appears from the signification of tempting
Jehovah, as denoting to complain against the Divine [being
or princi.ple] : the reason why it denotes even to despair of his
aid is, because complaints in temptations involve such despair ;
for temptations are continual despairs concerning salvation, in
the beginning slight, but in process of time grievous, till at last
there is doubt almost negative concerning the presence of the
Divine [being] and His aid; the spiritual life is generally
brought into this extreme in temptations, for thereby the natu
ral life is extinguished, inasmuch as on such occasions the in-

236 EXODUS. Chap. xvii.
most principle, in the midst of despair, is held by tiie Lord in
combat against the false ; wherefore also that despair is pre
sently dissipated by comforts which are next insinuated from
the Lord, for after every spiritual temptation there is consola
tion, and as it were a new principle of life ; that temptations -
are brought even to despair, see n. 1787, 2694, 5279, 5280,
7147, 7155, 7166, 8165 ; and that after teraptations there is con
solation, n. 3696, 4572, 5246, 6824, 8367, 8370.
8568. " And the people thirsted there for waters " — that
hereby is signified an increase of desire to truth, appears from
the signification of thirsting, as denoting to seek for and desire,
and as being predicated of truth, as to hunger is predicated of
good ; and from the signification of water, as denoting the
truth of faith, see above, n. 8562 ; that to thirst denotes to seek
for and desire, viz. truth, which is signified by water, is very
evident frora several passages in the Word, as in Amos, " Be
hold the days come in which I will send a famine [or hunger]
into the earth, not a famine for bread, nor thirst for waiers,hut
to hear the Words of Jehovah, and they shall wander from sea
to sea, and frora the north even to the east; and they shall rim
about to seek the Word of Jehovah, nor shall they find. In that
day the beautiful virgins and the youths shall faint for thirst,"
viii. 11, 12, 13 ; the desire of knowing truth is here described
by thirsting ; the desire for truth is signified by the expression,
I will send not a thirst for waters, but for hearing the words
of Jehovah ; the lack of trutii and the consequent privation of
spiritual life is described by the beautiful virgins and youths
fainting for thirst ; beautiful virgins are they who are in the
affections of good, and you i,hs are they who are in the afi'ec-
tions of truth. So in Isaiah, "Ho, every one that thirsteth go
ye to tlie waters, and he that hath no silver, go ye, buy, go and
buy loine and inilk without silver and without price," Iv. 1,
where every one that thirsteth going to the waters manifestly de
notes the desire of the truths of faith ; to buy wine and milk
without price denotes to procure the truth and good of faith
for themselves from the Lord, thus gratis ; that waters denote
the trutii of faith, see above, n. 8562, and that wine denotes the
good of faith, see n. 6377, and also milk, n. 2184 ; that by here
going to the waters, and buying wine and milk, are not meant
wine and milk, but such things as are of heaven and the church,
may be manifest to every one. In like manner in the Eevelations,
" To him that thirsteth I will give of thefountain of the water
of life g-ratis," xxi. 6, where the fountain of the water of life
denotes the truth and good of faith ; he that thirsts denotes one
who desires from affection, according to the Lord's Words in
John, " Jesus said to the woman of Samaria, Every one who
drinketh of this water shall thirst again ; but he that drinketh
of the water that I shall give him, shall not thirst to eternity',

;.j EXODUS. 237
hut the water which I shall give him shall become in him a
fountain of water bubbling up into eternal life," iv. 13, 14 ;
water here manifestly denotes the truth of faith frora the Word,
thus from the Lord '; not to thirst denotes that truth shall no
longer fail hira. In like manner in another passage in John,
" Jesus said, I am the bread of life, he who cometh to Me, shall
not hunger ; and he who believeth in Me, shall not thirst to
eternity f vi. 35. And again, " Jesus cried, saying, if any one
thirst, let him come to Me and drink ; whosoever believeth
in Me, as the Scripture hath said, out of his belly shall flow
streams of living water," vii. 37, 38, where to thirst denotes to
desire truth, to drink denotes to be instructed ; streams of liv
ing water denote the Divine Trutii which is from the Lord
alone. Again in Isaiah, " Bring ye waters to meet him that
thirsteth, 0 ye inhabitants of tiie land of Themah, with the
bread thereof prevent hira that wandereth," xxi. 14, where to
bring waters to meet him that thirsteth denotes to instruct in
truth him who desires [instruction], and thereby to refresh the
life of his soul. Again, "The fool will speak folly, and his
heart will do iniquity, to do hy^pocrisy, and to speak error
against Jehovah, to make empty the soul of the hungry, and
he will make the drink of ihe thirsty to fail," xxxii. 6, where
the hungry denotes hira who desires good, and he who thirsteth
for drink denotes him who desires truth. Again, " The poor
and needy seeking water, but there is none ; their tongue faint-
eth with thirst : I will open rivers upon the hills, and in the
midst of the valleys I will set fountains, the wilderness for a
pool of waters, and the dry land for springs of waters," xii.
17, 18 ; that to seek water denotes to seek truth, that to faint
with thirst denotes to be deprived of spiritual life from a want
of truth, that rivers, that fountains, a pool, and springs of
waters, denote the truths of faith in which they were to be in-
stnicted, is evident to every one. Again, " Say ye, Jehovah
hath redeemed his servant Jacob ; ih^n they shall not thirst.
He will lead them in the wastes ; He will cause waters to fiow
forth from the rock for them, and will cleave the rock, that ihe
waters may flow forth," xlviii. 20, 21 ; they shall not thirst de
notes that truths shall not fail them ; waters in this passage
manifestly denote the truths of faith. Again, '^ They sliall not
hunger, nor thirst, neither shall the heat or the sun smite them ;
for He that hath mercy on them shall lead them ; so that even
upon the springs of waters He shall lead them," xlix. 10 ; they
shall not hunger denotes that good shall not fail them ; they
shall not tiiirst denotes that truth shall not fail them ; springs
of waters denote the knowledges of truth from the Word. In
like manner in Moses, "Jehovah that led thee through the
great and terrible wilderness, of the serpent, of the flying ser
pent, and of the scorpion, and of thirst wliere were no waters.

238 EXODUS. [Chap. xvii.
who brought thee forth waters out of the rock of fl^nt," Deut.
viii. 15. Again in Isaiah, " Behold your God shall come, tlien
shall waters burst forth from, the wilderness, and rivers in the
plain of tiie wilderness ; and the dry place shall become a pool,
and ths thirsty [place] springs of waters," xxxv. 4, 6, 7 ; waters
in the wilderness which shall burst forth, rivers, a pool, springs
of waters, manifestiy denote the truths of faith and the know
ledges tiiereof, which would be from the Lord when he should
come into the world. So in David, " O God, my God, in the
morning I seek Thee, my soul thirsteth for Thee, my flesh de-
siretli Thee, in the land of drought, and I ara_ weary without
watersf Psalm Ixiii. 1, where to thirst is predicated of truth,
weary without waters denotes that tiiere were no truths.
Thirst denotes a lack of truth, and hence a privation of spiritual
life, in Isaiah, " Therefore My people shall be banished by rea
son of non-acknowledgment, and their glory are men of famine,
and their multitude dry uiith thirst," v. 13. Again in the same
prophet, " I will set the rivers for a wilderness, the flsh there
of shall grow putrid, because there is no water, and ihey shall
die with thirst," I. 2. From these passages now it raay be
manifest \vliat is signified in this chapter hy there being no
water for the people to drink, verse 1 ; by their saying, give.
vs water, and let us drink, verse 2 ; by thepeople thirsting there
for water, verse 3 ; by the waters going fortii from, tlie rock,
verse 6 ; consequently that by their murrauring on account of
a lack of water, is signified teraptation arising from a want of
trutii ; for when raan comes into temptation from a want of
truth, he is then held in a vehement desire of it, and at the
sarae time in despair concerning eternal salvation on its ac
count ; these things cause a sensation of pain on the occasion,
and complaint.
8569. " And the people murmured against Moses " — that
hereby is signified a greater degree of painfulness, appears
from the signification of murmuring, as denoting painfulness
from the bitterness of temptation, see n. 8351 ; that it denotes
a greater degree of painfulness, is evident from the words of
Moses, when he cried to Jehovah, " Yet a little and they stone
me," verse 4.
8570. " Wherefore this [that] thou hast made us come up
out of Egypt " — that hereby is signified why have we been
liberated from infestations, appears from the signification of
making to come up, or bringing forth, as denoting to liberate ;
and from the signification of Egypt, as denoting infestations,
see n. 7278, for by the Egyptians are signified such as infest
those who are of the church in the other life, see n. 6854, 6914,
7474, 7828, 7932, 8018, 8099_, 8159, 8321.
8571. " To make me to die, and my sons, and my cattle,
witli thirst " — that hereby is signified 'that from a defect of

8569—8673.] EXODUS. 239
truth the all of .spiritual life expires, appears from the signifi
cation of dying, as denoting to expire, in the present case as to
spiritual life ; and frora the signification of me, my sons, and
ray cattle, as denoting all things of spiritual life ; for by [me],
or by the man of the church, is signified the good of charity
and of faith, by sons the interior truths of faith, and by cattle
the exterior truths productive of good, thus all the things which
are of spiritual life ; for spiritual life consists of the good of
charity and of faith, and of the truth of faitii internal and ex
ternal ; that man [homo] denotes good, see n. 4287 ; that sons
denote the truths of faith, n. 489, 491, 533, 2623, 2803, 2813,
3373, 3704 ; and that cattle denote truths productive of good,
n. 6016, 6045, 6049 ; and from the signification of thirst, as de
noting a defect of truth, see just above, n. 8568.
8572. Verses 4, 5, 6. And Moses cried to Jehovah, saying,
what shall I do to this people f yet a little and they stone me.
And Jehovah said to Moses, pass before the people, and take
with tlice of the elders of Israel, and thy staff with which thou
smotest the river, take in thy hand, and go. Behold I stand
before thee there upon the rock in Horeb, and thou shalt smite
the rock, and waters shall Gom,e fortii from it, and the people
shall drink. And Moses did so to the eyes of the elders of Is
rael. And Moses cried to Jehovah, saying, signifies interior
lamentation and intercession : what shall I do to this people,
signifies for those who are in complaint so grievous on account
of the non- reception of trutii : yet a little and they stone rae,
signifies that they are not far from bringing in violence to
truth from the Divine [being or principle] : and Jeliovah said
to Moses, signifies aid : pass before the people, signifies that
he should lead and teach them : and take with tnee of the
elders of Israel, signifies from priraary truths : and thy stafi'
with which thou smotest the river, signifies Divine Power by
which falses were dissipated : take in thy hand and go, signi
fies that instructed thereby he should accomplish the com
mand : behold I stand before thee there upon the rock in Ho
reb, signifies the Lord as to the truths of faith : and thou shalt
smite the rock, signifies that they should be instant to intreat
Him : and waters shall go forth frora it, signifies that from Him
are the truths of faith : and the people shall drink, signifies
which shall refresh them, and shall give spiritual life : and
Moses did so to the eyes of the elders of Israel, signifies the
eff(?ct by primary truths.
8573. "And Moses cried to Jehovah " — that hereby is signi
fied interior lamentation, and intercession, appears from the
signification of crying, when relating to Divine aid, which the
people by reason of grievous painfulness requested, as deuDting
interior lamentation, as also before, n. 7782 ; and intercession,
as n. 8179. Inasmuch as by Moses crying to Jehovah is signi-

240 EXODUS. [Chap. xvii.
fied intercession frora the Divine Ti-uth which is represented
by Moses, it may be expedient briefly to say what intercession
is, and how the case is in respect to it. They who do not know
what intercession is, cannot form any other idea to themselves
concerning it, than that the Lord continually prays the Father,
and intercedes for the sinner, who devoutly supplicates and prom
ises repentance ; yea the simple think that the Lord sits with
tiie Father, and speaks with Hira concerning the sinner, and
intreats Hira to give hira [the sinner] to Himself, that he may
be in His kingdom, and enjoy eternal felicity ; such an idea
have very many concerning the intercession spoken of in the
Word, where it is said, that the Lord will intreat His Father
for them. But who cannot see, that these things were said
according to the ideas of huraan thought ; for every one at that
tirae, as also very raany at this day, could not think otherwise
of the heavenly kingdora, than as they think of an earthly king
dora, for from the latter an idea is conceived of the former ; as
is very manifest from the Lord's apostles themselves, James
and John, who asked to sit, one on the right hand, the other on
the left, in His kingdom, Mark x.35, 36, 37; and also from the
rest of the apostles, amongst whom there was a contention
which of thera should becorae greatest in the Lord's kingdom,
on which account the Loi;d told thera, that they should eat and
drink upon His table in His kingdom, and sit on thrones ju8g-
ing the twelve tribes of Israel, Luke xxii. 24, 30, consequently
that they should reign with Hira. That these things were said
according to their idea, and thus according to their apprehen
sion, and that they have another signification in the interior
sense, which signification at that tirae could not so well be
made public, is evident ; what the twelve thrones signify on
which the apostles [sit], see n. 2129, 6397. In respect to inter
cession the case is this ; in all love there is intercession, conse
quently in all mercy, for mercy is of love. That he who loves,
or who is merciful, continually intercedes, may be manifest
from examples ; a husband who loves his wife, is willing that
she should be kindly received by others, and be well treated,
does not say this in express terras, but continually thinks it,
consequently is continually tacitly intreating it, and interced
ing for her ; parents act in like manner in favor of their child
ren whom they love ; they also who are in charity, do the same
for their neighbor ; and they who are in friendship for a friend.
From these considerations it may be manifest that there is con
tinual intercession i"i all love. The case is similar in respect
to the Lord's intercession for the human race, and specifically
for those who are in the good and truth of faith ; for towards
them there is a divine, that is, an infinite love, and there is a
divine, that is, an infinite mercy ; nor does he pray the Father
for them, and thus intercede, for this would be to act altogether

8574—8578.] EXODUS. 241
after a human manner, but he continually excuses, and contin
ually remits, for he continually pities, and this is done with tiie
Lord Himself, for the Lord and the Father are one, John xiv.
8 to 12. A further arcanum, which lies interiorly concealed
in the word intercession, is this; the Divine Truth,' which pro
ceeds frora the Lord, intercedes in such a manner continually,
because it proceeds from the Divine Love ; the Lord, when
He was in the world, was Divine Trutii, but when He was
glorified, which effect took place when He rose again. He is
Divine Good, n. 7499 ; Divine Good is what in the Word, in
the internal sense, is meant by the Father, and Divine Trutii
by the Son, see n. 2803, 3704, 7499 ; and inasmuch as in the
Divine Truth, which proceeds from the Divine Good, there is
continual intercession, therefore it is said that the Son intreats
the Father, and intercedes for man ; this latter raight [easily] be
apprehended by raan, but the forraer with difficiuty.
8574. "What shall I do to this people" — that hereby is
signified for those who were in complaint so grievous oii ac
count of the non-reception of truth, appears from the significa
tion of the expression, what shall I do to this people, as in
volving such things ; for by the chiding of the people against
Moses is signified grievous complaint, n. 8563, 8666 ; and bv
their having no water to drink, is signified a want of truth, n.
8562, 8568.
8575. " Yet a little and they stone me " — that hereby is
signified that they were not far frora bringing in violence to
truth frora the Divine [being or princijile], appears from the
signification of yet a little, as denoting that it is not far oft';
and frora the signification of stoning, as denoting pnnishraent
on account of the violation of truth which is of worship, see
n. 7456, here in the opposite sense to bring in violence to truth
from the Divine [being or principle], which [truth] is re
presented by Moses ; that Moses denotes truth from the Divine
[being or principle], has been frequently shown above.
8576. " And Jehovah said to Moses " — that hereby is sig
nified aid, appears from the signification of saying, as involving
the things which follow, in the present case that truths should
be given, of the want of which they so grievously complained,
which [truths] are signified by water from Horeb ; thus to say
ill the present instance involves aid.
8577. " Pass before the people " — that hereby is signified
that he should lead and teach them, appears from the sig
nification of passing before, as denoting to lead, thus also to
teach, for he who teaches in a spiritual manner leads ; and
from the representation of the sons of Israel, who are here the
people, as denoting' tiiose who are of the Spiritual Church,
see frequently above.
8578. "And take with thee of the elders of Israel " — that
VOL. vm. 16

2.42 EXODUS. [Chap. xvii.
hereby is signified from primary truths, appears from the sig
nification of the elders of Israel, as denoting the primary things
of wisdom and ir.oelligence, which are in agreement with good
and with truth, see n. 6523, 6525, 6890, 7912 ; thus primary
truths, for these are of intelligence and wisdom.
8679. " And thy staff with which thou smotest the river " —
that hereby is signified Divine Power, by which falses were dis-
fjipated, appears from the signification of a stafl', as denoting
power, see n. 4013, 4015, 4876, 4936, 6947, 7011, 7026, in this
case Divine Power, because by Moses who had the staff, is re
presented the Lord as to Divine Trutii ; and frora the significa-
'tion of river, in this case the river of Egypt, as denoting the
false, seen. 6993. It is said with which thou sraotest the river,
to the intent that the dissipation of the false may be signified,
for by Divine Power, whereby truth is given, falses are also
dissipated; the truth which is given, is signified by the
water frora the rock in Horeb.
8580. " Take in thy hand and go " — that hereby is signified
that instructed thereby he should accoraplish the command,
appears from the signification of taking in the hand, viz. the
staff", as denoting to be instructed with that power. That to
go denotes to accomplish a comraand, is manifest without
explication. 8581. "Behold I stand before thee there on the rock in
Horeb " — that hereby is signified the Lord as to the trutiis of
faith, appears frora the signification of a rock, as denoting
faith, in this case faith frora the Lord, or the Lord as to faith,
for Jehovah says, that is, the Lord, behold I stand upon tiie
rock ; and frora the signification of Horeb, as denoting the
Divine Law ; hence by those words is signified the Lord as to
the truths of faith, which are frora His Law or Word. That a
rock denotes the Lord as to faith, and in respect to man tiiat it
denotes faith which is from the Lord, is raanifest from several
passages in the Word ; as in Moses, " / will give greatness to
our God, the rock, whose work is perfect. He made him to
ride upon the heights of the earth, and fed him with the pro
duce of the fields. He made him to suck honey out of the rock
[rupis], and oil out of the stone of the rock [petra] : but when
Jeshurun became fat, he kicked, forsook God who raade him,
and^ lightly esUem,ed the rock of his salvation. Of the rock
which begat thee, thou hast been unmindful, and thou hast for
gotten God who formed thee. Their rock sold them, and
Jehovah shut them up ; for their rock is not as our rock.
When it is said, where are their gods, the rock in which they
trusted," Deut. xxxii. 3, 4, 13, 15, 18, 30, 31, 37 ; from these pas
sages it IS .evident, that it is Jehovah, that is, the Lord, who is
called rock ; that it is Jehovah or the Lord as to faith, is clear
from singular the things therein contained iu the internal

8579—8581.] EXODUS. 243
sense. So in Daniel, " Thou sawest, until a stone was cut out,
which was not by hands, and smote the statue upon its feet,
which was iron and clay, and bruised them. Then the iron,
tiie clay, the brass, the silver, and the gold were bruised to
gether, and were made as chaff' from the threshing-fioors of
the summer, so that the wind carried thera away, and there was
not any place found for thera. But ihe stone which smote the
statue, became a great rock, and filled all the earth. The God
of the heavens shall raake a kingdom to arise, which for ages
shall not be destroyed. Also His kingdom shall not be per
mitted to other people, it shall bruise and consume all those
kingdoms, but itself shall stand for ages ; because that thou
sawest that from the rock was cut out a stone, wliich was not
by hands, and bruised the iron, the brass, the clay, the silver,
and the gold," ii. 34, 35, 44, 45 ; the subject here treated of is
concerning the Lord and His kingdora, and by a stone is meant
faith, and by a rock the Lord as to faith ; that those things are
signified by stone and rock, is evident to every considerate per
son ; stone also in the Word signifies the truth which is of faith,
see n. 643, 1298, 3720, 3769, 3771, 3773, 3789, 3798, 6426 ;
hence also the Lord as to Divine Truth is called the stone of
Israel, n. 0426. The reason why rock denotes the Lord as to
the truth of faith is, because by rock is also meant a bulwark
which is against falses, the bulwark itself is the trutii of faith,
for combat is waged from that [truth] both against falses and
against evils. From these considerations also it may be mani
fest, that by rock is meant the Lord as to faith, and also faitii
which is from the Lord, in the words which the Lord spake to
Peter, in Matthew, "I say to thee, thou art Peter [Petrus],
and upon this rock [petra] loill I build My Church, and the
gates of hell shall not prevail over it. And I will give to thee
the keys of the kingdom of the heavens, and whatsoever thou
shalt bind in the earth, shall be bound in the heavens, and
whatsoever thou shalt loose in the earth shall be loosed in the
heavens," xvi. 18, 19; that rock in this passage denotes the
Lord as to faith, and faith which is from the Lord, and that
Peter represents that faith, see the preface to chajj. xxii. Gen.
also n. 3738, 3750, 6000, 6073, 6344. It is evident also^ to every
one, ^^l^o thinks from sound reason, that the power of opening
heaven and shutti-g hell for the good, and of opening hell and
shutting heaven for the evil, is 'of the Lord alone; and the
reason why it is of faith is, because faith is from the Lord,
tiius also is of the Lord, that is, the Lord Himself is in it ; all
power in the other life is by the truth of faith derived from
good, n. 4931, 6344, 6413, 8200, 8304; he who thinks frora
reason may also conclude, that the Church of the Lord was not
built upoii any raan, thus not upon Peter but upon the Lord
Himself^ thus upon faith in Him. From these considerations

244 EXODUS. [Chap. xvii.
it may be seen into what and how great eiTors they lapse, who
lay^ so great stress on the sense of the letter of the Word ; and
with what eagerness the rulers of the church catch at the
idea that such power was given to Peter, and consequently to
those who call theraselves his successors, for it favors their love ;
and -with what difficulty they suffer theraselves to be persuaded
that any thing else is raeant, for every one is willing to pro
cure to himself the highest degree of power. From the above
it is also evident, how necessary it is to know what is signified
by a rock, what by keys, what by the gates of hell, and by
several other such things in the internal sense. That Jehovah
is called rock, and that on such occasions is meant the Lord
as to faitii, is also manifest frora many other passages in the
Word, as from the following, which it is allowed to adduce
witiiout further explication, " Send ye the lamb of the ruler of
the earth from the rock towards ihe wilderness to the mountain
of Zion," xvi. 1. Again, " Thou hast forgotten thy salvation,
and hast not remembered the rock of tliy 'refuge," xvii. 10.
Again, "Ashur shall fall by the sword not of a man [vir],
also his rock shall pass away for dread thereof," xxxi. 8.
Again, " The inhabitants of the r-ock shall sing, from the head
of tiie mountains they shall cry," xiii. 11. Again, "Attend to
Me ye that follow justice, that seek Jehovah, lookback to the
rock from which ye were cut out," li. 1. And in Jeremiah,
" Leave the cities, and dwell in the rock, ye inhabitants of
Moab," xlviii. 28. Again, "I am against thee destroying
mountain, destroying the whole earth, and I will stretch out
My hand against thee, and vnll roll thee down from the rocks,
and will give thee for a mountain of burning, neitiier shall they
take of thee a stone for the corner, or a stone of foundations'f
li. 25, 26, speaking of Babel. And in David, " He hath made
rae to ascend out of the pit of devastation, out of the mire of
clay, and hath set my feet upon a rock," Psaira xl. 2. Again,
''From the extremity of the earth I cry to thee, when my heart
faileth, thou leade^t me to the rock high from, myself," Psalm
Ixi. 2. Again, " He fed them frora the fat of wheat, and
from the rock I satisfied them with honey," Psaira Ixxxi. 16.
Iriasmuch as rock signified the Lord as to faith, and faith from
the Lord, tiierefore also wonderful things were done upon a
rock, concerning which things it is thus written in the book of
Judges, "The angel of Jehovah said to Gideon, that he should
take flesh and unleavened bread, and put them on a rock, and
pour out the broth, and flre came up out of the rock, and de
voured the flesh and unleavened bread," vi. 20, 21 ; and in an
other place in the same book, " Manoah the father of Sampson
took a kid of the goats, and offered it upon a rock; then the
angel did wonderf'ully, and ascended in the flame," xiii. 19, 20;
what these things signifled may be manifest, if from tiie inter-

8582, 8583.] EXODUS. 245
nal sense it be unfolded what Gideon represented, and what
Manoah the father of Sampson ; also what was signifled by the
flesh and unleavened bread, and by the broth, as also by the
kid of the goats and by the fire ; for all and singular the things
were representative and significative. From the signification
of a rock, as denoting faith, it may also be known what is
meant by Moses being set in the hole of the 'rock, wlien he saw
Jehovah, Exod. xxxiii. 20, 21, 22, 23, for by a hole of a rock is
signified dn obscure principle of faith. That the rock in Ho
reb, from which the waters issued, signifies the Lord, is known
in the churches ; but that it signifies the Lord as to faith, and
also that it signifies faith from the Lord, has been now shown.
The like to what is signified by the rock in Horeb, is also sig
nified by these words in Isaiah, " Say ye, Jehovah hath re
deemed his servant Jacob, then he shall not thirst, he shall
lead them in wastes, he shall make waters flow forth from the
rock for tliem, whilst he shall cleave the rock that the waters may
flow forth," xlviii. 20, 21. The reason why water was not
given to the people from any otiier rock than frora that in
Horeb is, because by Horeb is signified the Divine Law ; the
reason why the Divine Law is signified by Horeb is, because
the Law was tliere promulgated ; and faith which is from the
Lord is from the Divine Law, that is, from the Word ; for by it
[the Word] the Lord teaches what faith is, and also gives faith.
8582. " And thou shalt smite the rock " — that hereby is
signified that they should be instant to intreat Him, viz. the
Lord, appears from the signification of smiting, as denoting to
be instant in intreating, but frora a humble heart ; that to smite
the rock denotes to be instant in intreating from a humble heart,
may be manifest from this consideration, that, inasmuch as
Moses smote the rock from a hard heart, and thus expostulated,
therefore it was denounced to him that he should not introduce
the people into the land of Canaan, as he himself relates in the
book of Numbers, " Moses and Aaron gathered together the
congregation before the rock ; and he said to them, hear I pray
ye rebels, shall we bring forth waters for you from this rock ?
And Moses lifted up his hand, and smote the rock with his
staff twice ; nevertheless many waters carae forth. Then said
Jehovah to Moses and Aaron, because ye have not believed in
Me, and sanctified Me in the eyes of the sous of Israel, therefore
ye shall not bring this congregation into the land which I have
given them," xx. 10 to 12.
8583. " And waters shall corae forth frora it" — that herely
is signified that frora Him are the truths of faith, appears from
the signification of the rock from which the waters should come
forth, as denoting the Lord as to faith, see just above, n. 8582 ,
and from the signification of waters, as denoting the truths of
faith, see n. 2702, 3058, 3424, 4976, 5668, 8568.

246 EXODUS. [Chap. xvii.
8584. " And let the people drink "—that hereby is signified
which will refresh them, and give spiritual life, appears from
the signification of drinking, as denoting to be instructed in
the truths of faith, and thereby to give and refresh spiritual
life, see above, n. 8562.
8585. " And Moses did so to the eyes of the elders of Israel"
— that hereby is signified effect by primary truths, appears
fi-om the signification of Moses doing so, as denoting effect ;
and from the signification of the elders of Israel, as denoting
primary truths, see above, n. 8578. Tlie reason why it was
befoi'e said, that Moses should take with him of the elders of
Israel, and now that he did so to the eyes of the elders of Israel,
is, because faitii is given by truths, and indeed by primary
[truths], for from them is ejected illustration, that the truths
thence flowing, which are called secondary, may be clearly
perceived. 8586. Verse 7. And he called the name of the place Mas
sah, and Meribah, on account of the chiding of the sons of
Israel, and on account of their tempting Jehovah, saying, is
Jehovah in the midst of us, if not. And he called the name
of the place Massah, signifles tiie quality of the state of temp
tation : and Meribah, signifles the quality of complaint : on ac
count of the chiding of the sons of Israel, signifles coraplaint
frora the grievousness of temptation that they even nearly
yielded : and on account of their tempting Jeliovah, signifies
that it was against the Divine [being or principle] of whose aid
they despair : saying, is Jehovah in the midst of us, signifies
that they nearly believed that the Lord does not bring aid to
his own.
8687. "And he called the name of the place Massah" —
that hereby is signified the quality of the state of temptation,
appears from the signification of a name and calling a narae, as
denoting quality, see n. 144, 146, 1764, 1896, 2009, 2628, 2724,
3006, 3421, 6674, 6887; and from the signification of place, as
denoting state, see n. 2625, 2837, 3356, 3387, 4321, 4882, 5606_,
7381 ; tiie reason why it denotes the quality of the state of
temptation is, because temptation is the subject treated of; the
quality of its state is signified by Massah ; Massah also in the
original tongue signifies temptation. Its quality will be spoken
of in what now follows.
8588. " And Meribah " — that hereby is signified the quality
of complaint, apjiiears from this, that Meribah in the original
tongue signifies contention or chiding, and chiding signifies
coraplaint, n. 8563, 8566 ; inasmuch as names also signify the
quality of a thing, n. 8687, therefore Meribah here signifies the
quality of complaint. As to what concerns this temptation
itself, and its quality, it is to be noted, that in this passage are
described those, who in temptations almost yield, viz. who com-

8584—8588.] EXODUS. 247
plain against heaven, and also against tiie Divine [principle]
Itself, and at length almost disbelieve a Divine Providence ;
tiiese things are signified in the internal sense by Mdiat precedes,
and also by what follows in this verse, and are the quality of
the state of teraptation which is signified by Massah, and the
quality of complaint in temptation which is signified by Meri
bah. That this quality is here signified by Meribah, is evi
dent in David, " In straitness thou hast called upon Me, and I
rescued thee, I answered thee in what was hidden, I proved
thee near th.e waters of Meribah," Psalm Ixxxi. 7. But in the
internal historical sense, in which the religious principle, which
prevailed amongst the Israelitish nation, is treated of, that na
tion is described as to its quality towards Jehovah, viz. tiiat
they were not willing by supplication to intreat Him for aid,
but that they expostulated. The reason was, because they did
not acknowledge Jehovah as the supreme God in heart, but
only in mouth when they saw miracles. That they did not ac
knowledge Him in heart, is very manifest from the Egyptian
calf, which they made for themselves and adored, saying that
these were their gods ; also from their frequent apostacy, con
cerning which see n. 8301. These are the things which are
here described in the internal historical sense ; but in the in
ternal spiritual sense is described the quality of temptation
with those who are brought to the last [state] of temptation,
before they are liberated. That the quality of the Israelitish
¦lation and of their religious priijciple is described by the coii-
ention with Moses at Massah and Meribah, is also manifest in
David, " Harden not your heart as in Meribah, as in the day
of Massah in the wilderness, where your fathers tempted Me ;
they tempted Me and saw My work. Forty years I was dis
gusted in generation ; and I said, they are a people that do err
in heart, and the same have not known My ways, to whom I
sware in My anger, if they shall come to my rest," Psalm xcv.
8, 9, 10, 11. And in Moses, "Ye shall not terapt Jehovah
your God, as ye tempted in Massah," Deut. ix. 22, 24. Again,
" Concerning Levi he said, thy thummim and tiiy urim [be
long] to the holy Man, whom thou didst tempt in Massah,
thou didst contend with Him at ths waters of Meribeih," Deut.
xxxiii. 8 ; the holy Man here denotes the Lord, whom they
leinpted, and whom Moses and Aaron did not sanctify. In the
internal historical sense, in which the religious principle of the
Israelitish nation is treated of, by Moses and Aaron, is not re
presented Divine Truth, but the religious principle of that na
tion whose leaders and heads they were, n. 7041 ; inasmuch as
this religious principle was of such a quality^, as was said above,
therefore also it was denounced to thera, that they should not
introduce the people into the land of Canaan, on which subject
it, is thus written in the Book of Numbers, "Jehovah said to

248 EXODUS. [Chap. xvii.
Moses and Aaion, because that ye did not believe in Me, and
sanctify Me in the eyes of the sons of Israel, therefore ye shall
not bring this congregation into the land which 1 have given
them. These are the waters of Meribah, because the sons of
Israel contended with Jehovah," xx. 12, 13 ; chap, xxvii. 14.
And in the sarae book, " Aaron shall be gatiiered to his peo
ple, and shall not corae into the land which I have given to the
s jns of Israel, because ye rebelled against My raoutii at the
waters of Meribeih," xx. 24. The same is said of Moses, Deut.
xxxii. 50, 51. The reason why divine representative worship
was still instituted amongst that nation was, because representa
tive worship could be instituted with every nation, which had
holy externals of worship, and worshipped almost idolatrously ;
for what is representative does not respect the person but the
thing, n. 1361, and it was the genius of that nation above every
other nation altogether to worship external things, as holy and
divine, without any internal principle ; as to adore their fathers,
Abraham, Isaac, and Jacob, afterwards Moses and David, as
deities, and besides to account holy and as divine and to wor
ship every stone and every [piece of] wood, Avhicli was inaugu
rated into their divine worship, as the arks, the tables there,
the lamp, the altar, the garments of Aaron, the urim and thum
mim, and afterwards the temple. By such things at that time
there was given of the Lord's Providence a communication of
the angels of heaven with raan ; for there must needs be some
where a church, or the representative of a church, that there
may be comraunication of heaven with the human race ; and
inasmuch as that nation, above every otiier nation, could place
divine worship in external things, and thereby act the repre
sentative of a church, therefore that nation was taken. Com-
rauniciition with the angels in heaven by representatives was
effected at that time in this raanner; their external worship
was communicated with angelic spirits, who are simple, and
do not reflect on things internal, but still are interiorly good;
such are tiiey who in the Grand Man correspond to the skin ;
these do not at all attend to the internal of raan, but only to
his external ; if this latter appears holy, they also think liolily
concerning it; the interior angels of heaven saw in those spirits
tljethings that were represented, consequently the celestial and
divine things wdiich corresponded ; for with these [spirits] they
could be present, and see those things, but not with man, ex
cept bytiiera [the angelic spirits] ; for the angels dwell with
men in, interior principles, but where there are no interior prin
ciples, they dwell in the interior principles of simple spirits, for
the angels have no relish excej t for things spiritual and celes
tial, which are the interior things contained in representatives ;
frora these few observations it may be manifest how communi
cation with heaven could be given by such a people : but see

8589—8593.] EXODUS. 249
what has been before shown on this subject, viz. that the holy
principle of worship pertaining to the Jews was miraculously-
elevated into heaven out of them, n. 4307 ; that the posterity
of Jacob, of whatsoever quality' they were, could represent
what is holy, if so be they strictly observed the rituals that
were commanded, n. 3147, 3479, 3480, 3881, 4208, 4281,4288,
4289, 4293, 4307, 4444, 4500, 4680, 4825, 4844, 4847, 4899,
4912, 6304, 6306, 7048, 7051, 8301.
8589. " On account of the chiding of the sons of Israel ". — •
that hereby is signified coraplaint frora the grievousness of
teraptation even tliat they nearly yielded, appears from the sig
nification of chiding, as denoting grievous complaint, see n.
8663 ; that it denotes that they nearly yielded, appears from the
quality of their chiding, viz. that they had almost stoned Moses,
that they tempted Jehovah, and that they said, is Jehovah in
the midst of us.
8590. " And on account of their tempting Jeliovah " — that
hereby is signified that it was against the Divine [being or prin
ciple] of whose aid they despair, appears from what was said
above, n. 8567, where the same words occur.
8591. " Saying, is Jehovah in the midst of us "¦ — that hereby
is signified that they almost believed that the Lord doth not
bring aid to His own, appears without explication.
8592. Verses 8, 9. And Amalek came, and fought with Is
rael in Rephidim. And Moses said to Joshua, choose men for
us, and go forth, fight into Amalek, to-morrow I stand on the
head of the hill, and the staff of God in my hand. And Ama
lek came, signifies the false grounded in interior evil : and
fought with Israel in Kephidim, signifies that they assaulted
when they endured grievous temptation : and Moses said to
Joshua, signifies Divine Infiux into truth combating : choose
for us men, signifies that it may instruct truths for the combat :
and go forth, fight into Amalek, signifies against falses grounded
in interior evil : to-morrow I stand on the head of the hill, sig
nifies the conjunction of Divine Truth with the good of charity,
and thence infiux : and the stafl' of God in ray hand, signifies
that hence was power.
8593. " And Amalek came " — that hereby is signified the
false grounded in interior evil, appears I'vom the representation
of Amalek, as denoting the false grounded in interior evil, of
which we shall speak presently. It may be expedient first to
say who they are, and of what quality, who are in the false
grounded in interior evil ; interior evil is what lies inwardly
concealed with man, stored up in his will, and hence in the
thought, nor doth any trace of it appear in externals, as in the
actions, in the speech, and in the face ; they who are in such
evil, study by every method and art to conceal and hide it
under the appearance of what is honest and just, and under the

250 EXODUS. [Chap. xviL
appearance of neighborly love ; and still they tiiink nothing
else with themselves than to be able to bring in evil, aud so far
as they are able they do bring it in by others, being cautious on
the occasion lest it should appear to be from them ; they also
color over the evil itself, that it may not seem as evil ; the
greatest delight of their life is to meditate such things, and to
attempt them in concealment ; this is called interior evil ; they
who are in tiiis evil are called evil genii, and in the otiier life
are altogether separated from those who are in exterior evil, and
are called spirits ; the former, viz. evil genii, have their hell be
hind man, tiiat is, at his back, and are there in various caverns;
but evil spirits have their hell before raan, and also at the
sides ; tiiose genii in tiie Grand Man pertain to the province of
the cerebellum, and also to that part of the spinal marrow
which emits fibres and nerves to involuntary [things or princi
ples]. As to what further concerns tiie false derived from this
evil, it is not as the false derived frora the evil of evil spirits,
ibr in itself it is evil ; they Avho are in this evil do not assault
the truths of faith, but the goods of faith ; for they act by de
praved affections, whereby they pervert good thoughts, and this
in a manner almost incomprehensible. Inasmuch as these are
of such a quality, their hells are altogether separated from the
hells of evil spirits, insomuch that they scarce have communi
cation, and this with a view to their separation from the men
of the Spiritual Church, for if they were to flow in frora their
hells, it would be all over with the raan of that church, for they
would act most secretly upon the conscience, and would per
vert it, and this by the exciting of depraved affections. Those
infernal genii never assault man openly, nor when he is in the
vigor of resisting, but when it appears that man is inclining to
yield, they then suddenly present themselves, and irapel him
to fall absolutely. This also is represented by Amalek now in
vading Israel ; and also afterwards, when the sons of Israel op
posed themselves to Jehovah, and were afraid on account of
the nations in the land of Canaan ; '•'¦Amalek also on this oooa-
sion came down with the Canaanite from the mountain, and
smote the sons of Israel even to Horraan," Num. xiv. 43, 44.
Frora these considerations it may be manifest what is the qual
ity of those who are represented by Amalek, and -why the judg
ment upon Araalek from Jehovah was, that there should be war
against them pei-petually ; and that their memory should be
blotted out from under heaven, according to what is written in
the last verse of this chapter, " Because the hand of the evil is
against the throne of Jah, Jehovah shall have war into Amalek
from generation to generation ;" and in Deuteronomy, " Re-
member what Amalek did to thee in the way when tiiou weiit-
est forth out of Egypt, that he met thee in the way. and s^Mote
the hindmost all the infl'rm in tliee, when thou w-'.tst iia-'i ft.pd

8594.] EXODUS. 251
weary, nor feared he God. When Jehovah thy God shall give
thee rest, thou shalt blot out ihe memory of Amalek from under
heaven, thou shalt not forget," xxv. 17, 18, 19. Also in the
first book of Samuel, " It was said of Jehovah by Samuel to
Saul, / have appointed to visit what Amalek hath done to Is
rael, who laid wait for him in the way when he came up out
of Egypt ; wherefore go and smite Amalek, and give t(-> the
curse all things which he hath, nor spare him, but slay from
man [vir] even to woman, from infant even to suckling, frora
an ox even to cattle, frora a camel even to an ass. But Saul
spared king Agag, and the choice of the flock and of the oxen,
and the second sort, and the rams, and every thing that was
excellent ; therefore it was denounced to Saul, that from him
there should no longer be a king over Israel," xv. 1 to the end ;
the memory of Amalek being to be blotted out, and all things
which were there being to be given to the curse, signifled, that
evil genii should not at all communicate with those who are of
tlie Spiritual Church, for they communicate with those who
are not in truths, but favor falses from an evil affection. Who
cannot see that Jehovah, without a cause that lies deeply con
cealed, would never have said that there should be war against
Amalek for ever, and that his raemory should be blotted out
from under heaven, and that all things that were there should
be given to the curse, and that still this was not done. The
cause which lay deeply concealed, why those things were said
aud done, is involved in the words of Samuel to Agag king of
the Amalekites, whom Saul spared, " Agag king of Amalek
went to Samuel in dalliance ; but Samuel said, as thy sword
hath bereaved woraen [of their children], so shall thy mother
be bereaved more than [other] women, and Samuel cut him in
pieces before Jehovah, 1 Sam. xv. 32 ; to go in dalliance
signifies external allurements, which such [spirits] exercise in
the presence of others ; thy sword hath bereaved women, sig
nifies that the false of those [spirits] brings in violence to the
good affections ; thy mother shall be bereaved more than other
¦women, signifies that amongst them would prevail evil affection
derived from the will principle and not frora the intellectual ;
and Samuel cut him in pieces before Jeliovah, signifies that
they were separated from those who are in the false grounded
iu evil derived from the intellectual principle, thus genii [are
separated] from spirits, as said above; that women denote
affections, see n. 668, 6014, 7337 ; that the sword denotes the
false combating and vastating, see n. 2799, 4-499, 7102.
8594. " And fought with Israel in Eephidim " — that hereby
is signifled that they assaulted when they endured grievous
temptation, appears from the signification of fighting, as de
noting to assault by falses grounded in interior evil ; aud from
the signification of Eephidim, as denoting the quality of temp-

252 EXODUS. [Chap, xvji,
tation as to truth, see n. 8561. What is meant by these -words,
is manifest frora what was said just above, n. 8593, viz. that
they who are represented by Amalek, in the other life assault
those who are in temptation, when they are in the inclination
almost to yield.
8595. "And Moses said to Joshua" — that hereby is signified
Divine influx into truth corabating, appears from tlie significa-
don of saying, as here denoting influx, because into truth com
bating, which is represented by Joshua ; the reason why it de
notes Divine influx is, because by Moses is represented Divine
Truth, that is, truth which immediately proceeds from the Lord,
which truth, inasrauch as it is purely Divine, flows-in into
frutlis of faith whatsoever they be, and causes thera to be truths;
and from the representation of Joshua, as denoting truth com
bating ; that Joshua denotes trutii combating, is manifest from
this consideration, that he was commanded to flght against
Araalek, that is, against falses grounded in interior evil ; this
war must be waged by trutii which is made combating by the
influx of Divine Truth ; the Divine Truth itself, wliich proceeds
imniediately from the Lord, is not combating, but pacific, for
it is peace itself, inasmuch as it proceeds frora the Divine Good
of the Divine Love of the Lord; but that this raay be made
combating [truth] it flows in with such angels who are in an
ardent zeal for trutii and good, and being excited from that zeal
enter into combat ; hence [coraes] the combating trutii which
is represented by Joshua. Inasmuch as this truth was repre
sented liy Joshua, therefore also he was made leader over the
sons of Israel after Moses, and introduced them into the land
of Canaan, and fought with the nations there. On this account
also, when he came into the land of Canaan, there appeared to
him an angel of Jehovah with a drawn sword in his hand, who
called hiraself prince of the array of Jehovah, Josh. v. 13, 14,
15 ; by a sword drawn in the hand is signifled Divine Truth
combating in its power ; that a sword denotes trutii combating,
see n. 2799, 4499 ; and that a drawn sword denotes combating
continually against falses and evils, u. 8294; and that hand
denotes power, n. 878, 4931 to 4937, 7518, 8050, 8153 ; also
that by the nations in the land of Canaan are signifled falses
and evils, against which combat is to be waged, n. 8054.
8596. " Choose out men for us " — that hereby is signified
that it should arrange truths for combat, appears from the sig
nification of men [viri], as denoting truths, see n. 265, 749,
1007, 3134 ; to arrange them for combat is signified by Joshua
choosing them; for when by Joshua is represented Divine
Truth corabating, bv the men wliora he chose and adjoined to
himself are signified truths ready^ for combat.
8597. " And go forth, fight into Araalek " — that hereby is
signifled against falses grounded in interior evil, appears f'loui

8595—8599.] EXODUS. 253
the representation of Amalek, as denoting falses grounded in
interior evil, see above, n. 8693.
8598. " To-morrow I stand on the head of the hill " — that
hereby is signified conjunction of Divine Trutii with the good
of charity, and thence influx, appears from the representation
of Moses, who would stand on the head of the hill, as denoting
Divine Truth, see frequently above ; and from the signiflcation
of standing, as denoting to be conjoined and to flow in ; the
reason why to stand here denotes to be conjoined is, because
he was then on the head of the hill, and by hill is signifled the
good of charity ; the reason why it also denotes to flow in is,
because thence he beheld the combat, and also arranged it,
which is signifled by Israel prevailing when he lifted uji his
hand, and by Amalek prevailing when he let down his hand;
and from the signiflcation of hill, as denoting the good of
chaj-ity, see n. 6435. It may be expedient briefiy to say how
the case is with the conjunction and influx of the good of cha
rity into truth combating ; Divine Trutii becomes combating
by conjunction with those who are in zeal, as was said above ;
they who are in zeal combat, but not from any enmity and hos
tility, but rather from charity, for zeal difl'ers frora anger in
this, that zeal has in it the good -which is of charity, where
fore when zeal corabats, it only removes those who are in the
false and evil, to prevent their hurting those who are in good
and truth ; but anger not only removes them, but also frora
hatred and revenge persecutes them ; for zeal, from the charity
whicli is in it, is well-disposed even to those who are in evil
and the false, and also does well to thera so far as they do not
hurt the good ; whereas anger, frora the hatred and revenge
which are in it, is ill-disposed to all with whom it combats,
whether they be good or evil ; from these considerations it may
be manifest what is meant by the influx of the good of charity^
into truth combating. That zeal has good in it, and anger
evil, see n. 4164, 4444.
8599. " And the staff of God in my hand " — that hereby is
signified that hence is power, appears from the signification of
the stafi" of God, as denoting power Divine, see n. 4013, 4015,
4876, 4936, 7026 ; and from the signiflcation of hand, n. 8696.
The reason why the staff of God is said to be in the hand is,
because by staff is signified exterior power, and by hand inte
rior, or by staff natural power, and by hand spiritual, n. 6947,
7011. It is said that hence is power, because truth corabating
has power in it frora good, for all the power which truth has
is from the good which is in it ; the reason is, because the
Divine [being or principle] is in good, and by good in truth,
but is not in truth without good ; that truth has the all of
power frora good, see n. 3563, 4931 ; and that good has the all
of power from the Divine [being or principle] is evident.

254 EXODUS. [Chap. xvii.
8600. Verses 10, 11, 12, 13. And Joshua did as Moses said
to him, by flghting into Amalek, and Moses, Aaron, and Hur
went up to the head of ths hill. And it came to pass, when
Moses lifted up his hand, and Israel prevailed, and when he
let down his hand, and Amedek prevailed. And Moseses hands
were heavy, and they took a stone, and put [iii] under him., and
he sat upon it ; and Aaron and Hur supported his hands, on
this side one, and on that side one ; and it came to pass, his
hands were flrm until the sun set. And, Joshua weakened
Amalek and his ^J'^opl'-- And Joshua did as Moses said to
him, signifies efi'ect as trutii combating was prepared by Di
vine Truth : by fighting into Amalek, signifies against the
false grounded in interior evil : and Moses, Aaron, and Hur,
signifies Divine truths in successive order : went up to the
head of the hill, signifies in the good of charity : and it came
to pa^s when Mo^es lifted up his hand, signifies when faith
pertaining to those who were of the Spiritual Church looked
towards the Lord : Israel prevailed, signifies that then truth
corabating conquered : and when he let down his hand, sig
nifies when faitii pertaining to them looked down wards or from
the Lord to self and the world : Araalek prevailed, signifies
that then the false conquered : and the hands of Moses were
heavy, signifies that the power of looking upwards to the Lord
failed : and they took a stone, signifies Divine Truth in the
ultimate of order: and set [it] under him, and he sat upon it,
signifies correspondence with trutii the first of order: and Aa
ron and Hur, signifies truths in order : supported his hands,
signifies the support of truth combating: on this side one and
on that side one, signifies on all sides : and it came to pass his
hands were firm, signifies the strength of power on the occa
sion : until the sun set, signifies when that state ceased : and
Joshua weakened Araalek and his people, signifies diminution
of power amongst those who were in the false frora interior
evil : at the edge [mouth] of the sword, signifies by trutii com
bating. 86i)l. " And Joshua did as Moses said to him " — that hereby
is signified effect as truth combating was prepared by Divine
Truth, appears frora the signification of doing, as denoting
efi'ect ; and from the representation of Joshua, as denoting
truth combating, see just above, n. 8595 ; and frora the signi
fication of as Moses said to hira, as denoting as it was prepared
by Divine Truth, for by Moses is represented Divine Truth,
and by he said is signified to be prepared bv it.
8602. " By fighting into Araalek " — that Lereby is signified
against falses from interior evil, appears frora the representation
of Amalek, as denoting the false grounded in interior evil, see
above, n. 8593.
8603. " And Moses, Aaron, and Hur " — that hereby are sig-

8600—8603.] EXODUS. 255
nified Divine Truths in successive order, appears from the rep
resentation of Moses, as denoting Divine Trutii proceeding
immediately from the Lord, see n. 7010 ; and from the represen
tation of Aaron, as denoting Divine Truth proceeding mediately
from the Lord, see n. 7009 ; and from the representation of Hur,
as denoting Divine Truth by that again mediately proceeding ;
thus they denote truths in successive order. What is meant by
truths in successive order shall be briefiy explained ; all and
singular the things in universal nature exist from interior things
in order, being derivations and successions ; but interior things
do not cohere with exterior by continuity, but they are distinct,
and conjoin by exertions [puttings forth] as fibres, by which
are coraraunications. The derivations and successions thence
in general may^ be presented, as to their quality, to the idea
from fruits, as from citrons, apples, and the like ; the most ex
ternal things of those fruits are the skins which encompass
thera ; the interior things are the flesh [or the pulp] which is
encompassed ; the things still more interior are the seeds, which
are surrounded with rejjositories outwardly, and themselves
next with coats ; under those is the interior flesh [or pulp], in
which is the flrst form, as a soul, from which again corae new
trees and new fruits. All these things are in successive order,
and distinct one frora another, and also conjoined ; the' cora-
munication of the interior things with the exterior is wonder
f'ully effected by transits as flbrous. Those things in the be
ginning, when they are forming, almost cohere, but in process
of time they are separated ; for the flrst form, which is inmost
in the seed, before that it can be expanded into forms similar
to their parents, must be successively opened ; and when it is
open and begins to grow, the flesh [or pulp], with which it is
encompassed, adapts itself, serving first for ground, next for
fsECiindating juice; after this tirae, which is its tirae in the
womb, it is born, and is then left for the ground of the earth,
into which as seed it is inseminated. From these considera
tions an idea may be formed, how the case is with derivatives
in successive order. As it is in the vegetable kingdom, so also
it is in the animal kingdom, but in this latter much more per
fectly ; there are in the aniraal kingdom things exterior, and
things interior, and things inmost, in like raanner in successive
order, which are distinct one from another, and also conjoined ;
but they differ in this, tiiat the forms in the aniraal kingdora
are created to receive life ; hence as forms recipient of life are
in successive order, so also are the lives which thence result,
for the forras or substances recipient of life are subjects, and
the things resulting from their changes and modifications are
powers, which are to be called lives, because they are living
powers. From these considerations now it may be manifest
what is meant by Divine Truths in successive order, for all

256 EXODUS. [Chap. xvii.
things which are of life have relation to truth, and tJieir per
fection to good, aud in the opposite sense to the false, and their
imperf'ection to evil. Transitions from one to the other in suc
cessive order are also called degrees.
8604. " And it carae to pass when Moses lifted up his hand"
— that hereby is signified when the faith pertaining to those
who were of the Spiritiial Church looked to the Lord, appears
frora the representation of Moses, as denoting Divine Truth, see
frequently above ; and from the signification of lifting up the
hand, as denoting to determine spiritual power upwards, thus
to the Lord ; that the hand denotes spiritual power, see n. 6407,
7011 ; and inasmuch as spiritual power is faith, for all power
in the spiritual world, that is, against falses derived from evil,
is of trutii derived frora good, or of faith from charity, n. 3563,
4931. What it is to look towards the Lord, and what it is to
look towards the world and self, thus what it is to look above
self and below self, see n. 7814 to 7821, viz. that to look above
self is to look to our neighbor, to our country, to the church,
to heaven, thus to the Lord, n. 7814, 7815, 7817 ; that to look
below self is to look to the world and to self, n. 7817 ; that to
look above self and below self is to regard as an end, and to
love above all things, n. 7218 ; and that man is distinguished
frora brutes by this, that he can look above self and below self,
and that when he looks above, he is a raan, but when below self,
he is a beast, n. 7821 ; that to look above self is to be elevated
by the Lord, n. 7816 ; for the Lord flows in with every man by
the truth wliich is from Hiraself, whereby He gives life to man ;
for the light which is frora the Lord is Divine Truth, and his
life, John i. 4. Tliis Divine Truth, which is from the Lord,
flows-in into the good pertaining to man, and by it draws man
to itself, for the life, which is frora the Lord, is attractive, be
cause it is from love, for all love has in it a power of attraction,
inasmuch as it wills to be conjoined [with another], so that
they may become one ; when therefore man is in good, and
from good in truth, he is then attracted by the Lord, and con-
i'oined to Him; this is meant by looking upwards to the Lord.
lut when man is not in good, thus not in trutii from good, in
this case also he is attracted by the Lord, but cannot be elevat
ed, for evils and the falses thence derived avert themselves ; this
Is meant by looking downwards, or to self and to the world ;
that the Lord draws man to Himself, the Lord himself teaches
in John, " I, if I be lifted up frora the earth, will draw all to
Myself," xii. 32. From these considerations now it may be
manifest, how it is to be understood, that when faith looked
towards the Lord, truth combating conquered, and when faith
looked d;wn wards from the Lord to self and the world, that
then the false conquered, which things are signified by Israel

8604—8609.] EXODUS. 257
prevailing, when Moses lifted up his hand, and by Amalek
prevailing when he let down his hand.
8605. " Israel prevailed " — that hereby is signifled that then
truth combating conquered, appears from the signiflcation of
prevailing, as denoting to conquer ; and from the representa
tion of Israel, as denoting those who are of the Spiritual Church,
in this case who fight from truths against the falses grounded
in interior evil.
8606. " And when he let do-wn the hand " — that hereby is
signified when the faith pertaining to thein looked downwards
or from the Lord to self and the world, appears frora what was
explained just above, n. 8604. The reason why the faith -which
looks to the Lord conquers is, because the Lord in such case
flghts, for the Lord is faith, inasrauch as faith is froni Him, ;
hilt the reason why the faith, which looks frora the Lord to
self and the world, yields is, because man in such case fights
from himself.
8607. " And Amalek prevailed " — that hereby is signified
that then the false conquered, appears from the signification
of prevailing, as denoting to conquer; and from the represen
tation of Amalek, as denoting the false grounded in interior
evil, see n. 8593. By Israel conquering at one time, and Ama
lek at another, was represented that they, who are of the
Spiritual Church, cannot be in the faith which looks continual
ly to the Lord, but that alternately they are in the faith which
looks to themselves and the world, for they who are of that
church are in obscurity and thence in weakness as to faith ;
that they are of such a quality, see n. 2708, 2716, 2718, 2831,
2935, 2937, 3383, 6789, 6500, 6639, 6865, 6945, 7233. Hence
it is, that Amalek was not extirpated by Joshua, nor afterwards
by the judges, nor by the kings in the land of Canaan, not
withstanding the comraand that he should be blotted out, n.
8593. 8608. " And the hands of Moses Were heavy " — that hereby
is signified that the power of looking upwards to the Lord,
failed, appears frora the signification of hands, as denoting the
powers which are of faith, see above, n. 8604 ; and from the
signification of heavy, or that the abilities to elevate the hands
were diminished, as denoting that the poWer of looking upwards
to the Lord failed, for by liftirig up the hands is signified
faith looking upwards to the Lord, n. 8604, and by letting
down the hand, faith looking downwards from the Lord, n.
8606. 8609. " And they took a stone "—that hereby is signified
Divine Trutii in the ultimate of order, appears from the signi
fication of a stone, as denoting truth, n. 643, 1298, 3720, 3769,
3789, 3798, 6426, in this case truth, in the ultiraate of order,
because it was put under hini, and he sat upon it ; a corainon
VOL. vm. 17

258 EXODUS. [Chap. xvii.
stone also signifies inferior truth, but a precious stone superior
or interior truth. What truth in the ultimate of order is, may
be raanifest frora what was said above, n. 8603, concerning
truths in the successive of order, viz. that there are interior
truths, and exterior truths, those which are ultiraate are meant
by truths in the ultiraate of order.
8610. " And they put it under him, and he sat upon it"—
that hereby is signified correspondence with truth the first of
order, raay be manifest from this consideration, that that stone
supjjorted Moses, and by Moses is represented truth in the first
of order, or Divine Ti-uth which proceeds iraraediately from
the Lord ; -when truth in the ultiraate of order corresponds to
this truth, then this trutii is supported, for then they act in
unity ; for interior things are conjoined with exterior, and at
length with ultimates by correspondences ; in this case the first
truth has strengtii in the last, for it is in this [last] and acts
by it; but if there is not correspondence, there is disjunction;
hence the first trutii has not strengtii in the last. What
correspondence is, may be seen frora what has been abundant
ly adduced at the end of several chapters concerning the cor
respondence of all things pertaining to man with the Grand
Man. 8611. "And Aaron and Hur" — that hereby are signified truths
in order, appears from the representation of Aaron and Hur, as
denoting inferior truths in successive order in respect to truth
in the first of order, which is represented by Moses, see above,
n. 8603.
8612. "Supported his hands" — ^thathereby is signified the
support of the power of truth corabating, appears from the sig
nification of hands, as denoting power, see n. 878, 4931 to 4937,
7518, 8060, 8153, in the present case the power of trutii com
bating, which is represented by Joshua, n. 8596. The reason
why tiie support of truth combating is what is signified by Aaron
and Hur supporting the hands of Moses is, because by the ele
vation of the hands of Moses, Joshua prevailed.
8613. " On this side one and on that side one " — that hereby
is signified on every side, appears from this consideration, that
on this side one, and on that side one, denotes to the right hand
and to the left, for right and left are not determinations to a cer
tain quarter, but to every [quarter], denoting wheresoever the
man turns himself, especially in the spiritual world, where the
determinations of spaces are altogether otherwise than in the
natural world, for in the spiritual world what is to the right ap
pears to the right in every turning and circiimversion, in like
manner what is to the left, see n. 4321, 4882.
8614. " And it carae to pass his hands were firm " — that here
by is signified the strength of pc wer on the occasion, appears
from the signification of hands, as denoting power, see above,

8610—8618.] EXODUS. 259
n. 8612 ; hence the strengtii of power is signified by the hands
being made firm by support:
8615. "Until the sun set" — that hereby is signified when
that state tfeased, viz. the state of corabat with the false
grounded in interior evil, appears from this consideration, that
the times of the day, from the rising of the sun to its setting,
and to the rising again, signify the changes of state Avliich they
undergo who are in the other life ; the end of that state is
signified by the time of the sun setting ; hence it is, that by
the expression even to the sun setting is signified that that
state ceased. That the times of the day from the rising of the
sun to its setting signify states and their changes, see n. 5672,
5962, 6110, 8426. Every considerate person may see, that the
things which are related in these verses contain arcana, which
are not extant in the letter ; as that Moses stood on a hill ;
had a stafl' in his hand ; that Joshua conquered when Moses
lifted up his hands, and Amalek conquered when Moses let
down his hands ; and they put a stone under hira upon which
he sat ; and that Aaron and Hur supported his hands ; and this
until the sun set: unless all and singular these things had cor
responded with those things which are in heaven, it would
have been impossible they sliould have contributed any thing to
the combat with Araalek; Correspondences have all force,
insomuch that what is done on eartli according to correspond
ences, this avails in heaven, for correspondences are from the
Divine [being or principle]. They who are iu the good of love
and of faith, are in correspondence, and the Divine [being or
principle] does all things pertaining to them, for from the
Divine [being or principle] is the good of love and the good o.'
faith. All the miracles recorded in the Word were done by cor
respondences. The Word is so written, that singular the things
therein even to the most minute correspond to those things that
are in heaven ; hence the Word has Divine force, and con
joins heaven with earth, for when the Word is reading on earth,
the angels who are in heaven are moved to the holy principle
which is in the internal sense ; this effect is wrought by the.
correspondences of singular the things in the Word.
8616. " And Joshua weakened Amalek and his people" —
that hereby is signifled a diminution of power with those who
are in the false grounded in interior evil, appears from the sig
nification of weakening, as deioting a diminution of power ;
and frora tiie representation of Amalek and his people, as'
denoting those who are in the false grounded in interior evil,
see above, 8593.
8617. "At the edge [mouth] of the sword " — that hereby is
signified by truth combating, appears frora the signification of a
sword, as denoting truth combating, see n. 2799, 8294.
8618. Verses 14, 15, 16. '¦^ And Jehovah said to Moses,

260 EXODUS. [Chap. xvii.
write this memorial in a hook, and put [i(\ in the ears of
Joshua, that blotting out I will- blot out the rnemory of
Amalek from under the heavens. And Moses built an altar,
and called ihe name of it Jeliovah Nissi. And said, became
the hand [is] against the throne of Jah, Jeliovah shall ha/oe
war into Amalek from generation [to] generation. And
Jehovah said to Moses, signifies instruction : write this me
morial in a book, signifies for perpetual meraory : and put [it]
in the ears of Joshua, signifies to be obedient in favor of
ti-uth combating against that false : that blotting out I will blot
out the memory of Amalek from under the heavens, signifies,
that that false is to be altogether removed that it raay no longer
fight: and Moses builded an altar, signifies for the holy prin
ciple of worship and of memory: and called the name of it
Jehovah Nissi, signifies the continual war and protection of
the Lord against those who are in the false of interior evil :
and said, because the hand [is] against the throne of Jah,
signifies because they are willing to bring in violence to the
Lord's Spiritual Kingdom: Jehovah shall have war into
Amalek from generation [to] generation, signifies that they
were reduced under the yoke and cast into hell, whence, they.
can never rise out, by the Divine power of the Lord.
8619. " And Jehovah sa,id to Moses " — that hereby is sig
nified instruction, appears frora the signification of saying, as
involving the things that follow, and because Moses is there
instructed what ought to be done, it is instruction which is
signified. 8620. " Write this memorial in a book" — that hereby is sig
nified for perpetual meraory, appears from the signification of
a raeraorial, as denoting that it ought to be reraembered, or
coramitted to the memory, seen. 8066, 8067; and from the
signification of writing in a book, as denoting to be remember
ed perpetually ; this is signified by writing in a book in Isaiah,
"Corae, wri^te- upon a table amongst them,, amd upon a hooh
express it, that it may be for the latter day, far what is per
petual even for ever," xxx. 8. Inasmuch as remembrance is
signified by writing in a book, hence the faithful are said to be
written in the book of life ; for by Divine remembrance is sig
nified salvation, and by non-remembrance or forgetfulness is
signified damnation. Concerning the book of life it is thus
written in Daniel, " The Ancient of Days did sit, the judgment
did sit, and ihe hooks were opened," vii. 10. Again, " In this
time tliy people shall be delivered, every one wlio shall he
found written in the book," xii. 1. And in David, " Give ini
quity upon tiieir iniquity, and let thera not corae to thy jus
tice ; let them he blotted jut of the hook of li'ves, and let them.
not be written with the just," Psalm Ixix. 27, 28. And in the
Eevelations, " He that overcometh, he shall lie clothed in

8619—8622.] EXODUS. 261
white raiment, and I will not blot out his name from the hook
of Iif e," iii 5. Again, "There shall not enter into the New
Jerusalera any hut what are written in the hook of life of the
loAnb," Eev. xxi. 26. Again, " I saw that the hooks were
opened ; and another hook was opened, which is of life ; and
the dead were judged according to those things which were
•written in the hooks according to their works. All were judged
according to their works. And if any one was not found wr'viten
in the hook of life, he was cast out into the lake of fire," Eev.
XX. 12, 13,^15 ; and besides chap. xiii. 8 ; chap. xvii. 8. He
who does not know from the internal sense what the book of
life is, also what the books are out of whicli the dead are to be
judged, cannot form any other idea, than that in heaven there
are such books, and that in them are written the actions of all,
whereof the memory is thus preserved ; when yet by books iu
the above passages are not meant books, but the remembrance
of all things which have been. done ; for every one carries along
with him into the other life the memoiy of his actions, thus
the book of his life, n. 2474 ; but no one except the Lord alone
can judge any one according to his actions ; for all actions pro
ceed from final causes, which final causes lie deeply concealed
within ; according to those causes man is judged, and no one
knows them but the Lord, wherefore judgment belongs to Hira
alone, which is also meant by these words in the Eevelations,
" I saw on the right hand of hira that sat upon the throne a
hook written within and on the hack, sealed with seven seals. I
next saw a strong angel crying with a great voice. Who is
worthy to open thehook, and to loose its seals? One of the elders
said to rae. Behold the Lion coraeth, which is of the tribe of
Judah, the root of David, thai he may open the hook, and loose
its seals : and he took the hook, and they sung a new song, Thou,
art worthy to take ihe hook, and to open its seals," v. 1 to 9.
Frora these words it raay be manifest, that by the book written
is meant the presence of the actions of every one ; in like man
ner by the book in David, " On thy hook were Written all the
days which were destined," Psalm cxxxix. 16.
8621. "And put [it] in the ears of Joshua" — that hereby is
signified to be obedient in favor of truth combating against
that false, appears frora the signification of putting in the ears,
as denoting to be obedient ; that the ear denotes obedience, see
n. 2542, 3869, 4652 to 4660 ; and from the representation of
Joshua, as denoting truth combating against the false grounded
in interior evil, see n. 8595.
8622. "That blotting out I will blot out the memory of
Amalek from under the heavens " — that hereby is signi-hed tiiat
that false is to be altogether removed, that it may no 'onger
fight, appears from the signiflcation of blotting out a meraorv,
as d<motiiig to remove, of which we shall speak presently ; and

262 EXODUS. [Chap. xvii.
from the representation of Amalek, as denoting those who are
iu the false grounded in interior evil, see n. 8593. The reason
why to blot out tlie memory of Amalek denotes to remove the
false which is grounded in interior evil is, because it may be
reinoved, not blotted out [or destroyed], for that false prevails
amongst infernal genii, who live for ever, n. 8593 ; but those
genii are removed by the Lord, lest they should flow-in into
those who are of the Spiritual Church ; the reason is, because
they do not flow in like infernal spirits into the thoughts which
are of the understanding, thus neither into those things which
are of faith, but into the affections which are of the will, con
sequently into those things which are of charity ; and this so
clandestinely, that there in no case appears a trace that it is
from them ; wherefore if they were to flow in, the raan of the
Spiritual Church could not possibly be saved, since they would
pervert and altogether deprave the affections of truth and
good ; hence it is, that those infernal genii are removed, so as
not to communicate with those who are of the Lord's Spiritual
Kingdom. It is moreover to be noted, that with the man of
the Spiritual Church a new will is implanted in the intellectual
part, n. 895, 927, 1023, 1043, 1044, 2256, 4328, 4493, 5113,
which will those genii would absolutely destroy, if they were
permitted to flow in ; they would also enter into the hereditary
evils, and would lay them open, which nevertheless are closed;
that they are closed, see n. 986, 1667, 2308. Those infernal
genii are in this manner removed to prevent their flowing in ;
because their false, which is the false grounded in interior evil,
is evil, and indeed such evil, that it cannot flow-in into the
intellectual part, but into the will part; and whereas the new
will of the man of the Spiritual Church is implanted in the
intellectual part, as was said above, on these accounts they are
I'emoved from influx into it. To this end also the Lord makes
arrangement, that such genii are vastated as to every thing
intellectual. Men become such genii after death, who have
continually meditated evil against their neighbor, and have
delighted their thought with such meditations ; and also have
brought in evil, but clandestinely and by others, being most
es])ecially cautious lest any one should know that it was frora
them ; in other respects they have apj^eared in externals
modest, civil, and as friends, and also as Christians as to dis
course, likewise as to life, yet have been hypocrites, and in
wardly deceitful tigers.
8623. " And Moses builded an altar " — that hereby is signi
fled for the holy principle of worship and of raemory, appears
from the signification of altar, as denoting the chief represen
tative of the Lord, see n. 2"'77, 2811, 4489 ; and hence the holy
principle of worship, n. 4541 ; the reason wliy it also denotes
for memory is, because in ancient times there were erected

8623, 8624.] EXODUS. 263
heaps for a witness and a memory of a thing, which should
stand firm, and which they were to remember ; and afterwards
also altars, n. 4192 ; in the present case for the memory of a
thing, which was, because the hand of Amalek was against the
throne of Jah, Jeliovah shall have war into hira froni genera
tion to generation ; that altars were also erected for a Avitness
and memory, is manifest from the altar which the Eeubenites,
the Gadites, and half the tribe of Manasseh builded at Jordan,
concerning which they said to the sons of Israel, who on that
account were desirous to make war against thera, that they
builded it to be a witness that they would -worship Jehovah,
not by burnt offerings and sacrifices upon it, but upon the altar
which was before the tabernacle ; therefore they called that
altar a " Witness between us and between you, that Jeliovah
is God," Josh. xxii. 10 to 34.
8624. " And called the narae thereof Jehovah Nissi " — that
hereby is signified continual war and protection of the Lord
against those who are in the false of interior evil, appears from
this consideration, that the names which were given by the an
cients in the church, signified the quality and state of the
thing which was then treated of, and that they also involved
the same things in the names themselves, see n. 340, 1946,
3422, 4298 ; the quality and state of the thing which is here
treated of is, that Jehovah should have war against Araalek
frora generation to generation ; in the internal sense, that
war should be perpetual against those who are in the false of
interior evil ; this also is signified by Jehovah Nissi ; Jehovah
Nissi in the original tongue signifies Jehovah my standard or
sign, and by sign or standard in the Word is signified a calling
together to war ; and whereas it is said Jehovah shall have
war, protection from Hira is also signified. That by a stand
ard or sign is signified a calling together to war, is manifest
from this consideration, that when convocations were made,
whether for journeyings, or for festivals, or for war, they
sounded the trurapet, and also lifted up a sign or standaid
upon the mountains ; that they sounded the trumpet, see Num.
X. 1 to 11 : that they lifted up a sign or standard, is evident
from the following passages. " Announce ye in Judah, and in
, Jerusalem call ye to be heard, and say, and, sound the trumpet
in the earth, proclaim, fill, say, be gathered together, and let^ iis
enter into cities of fortification, set wp a standard towards Zion,
assemble, stay not," Jer. iv. 5, 6. And in Isaiah, " All ye in-
haliitants of the globe, and dwellers on the earth, whenastand-
(vrd shall be Iif fed up, behold ye, eind when a trumpet sounds,
hear ye," xviii 3. Again, " He hath lifted up a standard for
the Gentiles from far, and hath hissed to hira frora the extrem
ity of the earth ; and behold the swift one shall quickly come,"
v. 26. Again, " Lift ye up a standard on a lefty mountain^

264 EXODUS". [Chap, xviu
Jft up a voice unto thera, shake the hand, that the gates of the
princes may corae," xiii. 2. Again, " Thus saith the Lord Je
hovih, behold I will lift My hand towards the nations, ' and
towards the people will lift up My standard, that they may
bring thy sons in the bosom, and may carry thy daughters
upon the shoulder," xlix. 22 ; from these passages it is evident,
that by a standard is signified a gathering together. Tliat a
standard or sign, when it is predicated of the Lord, signifies
also protection, is manifest from Isaiah, "Tliey shall fear from
the west the name of Jehovah, and from the rising of the sun
His glory, because He shall corae as a strait river, the spirit
of Jehovah shall set up a standaid in ii ; then shall the Ee
deemer come to Zion," lix. 19. Again, " It shall come to pass
in that day, the root of Jesse, whicli standeth for an ensign of
the people, the nation shall seek; and his day shall be glory,"
xi. 1(1. Inasmuch as a sign, which in the original tongue ia
ex])ressed by the sarae expression as a standard, signified a
gathering together, and -when it was said of the Lord, signified
also protection, therefore it was expressly commanded, that a
brazen serpent should be set for a sign, concerning which it is
thus written in Moses, " Jehovah said to Moses, make to thy
self a serpent, and set it upon a sign ; and it shall come to
pass, every one who hath been been bitten, and shall look at
it, shall live. And Moses made a serpent of brass, and set it
upon a sign ; whence it carae to pass, if a serpent bit a man,
and he looked on the serpent of brass, he revived," Num. xxi.
8, 9 ; that the brazen serpent represented the Lord, see John
iii. 14, 15 ; that it also signified protection, is evident; for the
healing effected by looking on the serpent which was on the-
sign, signified healing from evils of the false by looking on the
Lord through faith in Him ; for the Lord says in the passage
quoted from John, " As Moses lifted up the serpent in the
wilderness, so must the Son of Man be lifted up, that whoso
ever believeth in Him, may not perish, but have eternal life.'
8625. " And said, because the hand is against the throne of
Jah " — that hereby is signified because they are willing to
bring in violence to the Lord's spiritual kingdora, appears
frora the signification of a hand being against any one, as de
noting to bring in violence ; and from the signification of the
throne of Jah, as denoting the Lord's spiritual kingdom. The
reason why the throne of Jah denotes the Lord's spiritual
kingdom is, because throne is predicated of the Lord's royalty,
and the Lord's spiritual kingdom corresponds to His royalty.
There are two things which are predicated of the Lord, viz.
priesthood and royalty, the celestial kingdora corresponds to
His priesthood, and the spiritual kingdom to His royalty, for
the Lord is called a priest from Divine Good, and a king from
Divine Truth ; this latter, viz. Divine Truth, is involved in the

S625, 8626.] EXODUS. 265
name Christ, and Divine Good in the name Jesus, see n. 1728,
2015,3004,3009, 6148. _ Throne is predicated of the Lord's
royalty, consequently of His spiritual kingdom, in like man
ner Jah ; what is raeant by throne, see n. 5313, and what by
Jah, n. 8267. As to what concerns the subject itself, viz. that
l!hey who are represented by Amalek, who are infernal genii
principled in the false derived from interior evil, are willing
to bring in violence to the Lord's spiritual kingdom, it has
been explained above, n. 8593, 8622. Tliey who v/ere in the
false of this evil, could not be driven away frora those who
were of the Spiritual Church, until the Lord came into the
world, and made the Huraan [principle] in Himself Divine ;
they were then shut up in hell, whence they cannot on any oc
casion rise out; and also the communication, which is efl'ected
by infiux, was altogether stopped ; for the man of the Spiritual
Church is in obscurity as to the trutii of faith, and acknow
ledges [it] for truth because the church has so said, not because
he perceives it to be trutii ; this trutii with them is made good,
and hence of conscience ; if malignant genii were to fiow-in into
that obscure principle, they would destroy the conscience by a
thousand methods ; for they do not act into the truths of faith
there, but into the aff'ections themselves ; and wheresoever they
perceive any thing of the afl'ection of good, they pervert it in a
moment so clandestinely, that it cannot in anywise come to
perception, assaulting ends themselves ; in a word, their malig
nity cannot be described ; but it raay be corapared with a dead
ly unseen poison, which penetrates to the veryraarrows. Con
cerning these genii, by the Divine Mercy of the Lord, more
will be said from experience at the close of the chapters.
8626. " Jehovah shall have war into Amalek frora genera
tion [to] generation" — that hereby is signified that they were
reduced under the yoke, and cast into hell, whence they cannot
in anywise rise out, by the Divine Power of the Lord, appears
from the signification of Jehovah having war, as denoting a
casting into hell ; and from the signification of from generation
to generation, as denoting perpetually, thus they cannot in any
wise rise out thence ; that this is from the Divine Power of the
Lord, see just above, n. 8625. The reason why the war of Je
hovah denotes a casting into hell is, because the war of Jeho
vah is perpetual victory; the infernal genii cannot in any sort
wage war and fight against Jeliovah, that is, the Lord, but it
appears to them tiiat they fight, yea, also at times that they
conquer, when they subjugate those that are in evil, but still
tiiev have no power at j^ll against the Divine [being or princi
ple] ; the least of Divine Power, by a single nod, instantiy
subdues every diabolical crew, if it consisted even of myriads
of mvriads ; but it gives thera an opportunity of acting, so far
as us'e is thence deriVed, and their evil can be turned by the

266 EXODUS. [Chap, xvii.
Lord mto good; on which subject, by the Divine Mercy of the
Lord, we shall speak elsewhere. Frora these considerations it
may in some sort be manifest, that by Jehovah haying war
against Amalek from generation to generation, is signified sub-
iugation and casting into hell, whence they cannot m anywise
rise again, by the Divine Power of the Lord.

CONTINUATION OF THE SUBJECT CONCERNING THE INHABITANTS
AND SPIRITS OF THE EARTH JUPITER.
8627. THE inhabitants of the earth Jupiter make wisdom
to consist in thinking well and justly on all occurrences in
life ; they imbibe this wisdom from their parents in infancy,
and it is successively transmitted to posterity, and thereby in
creases. They know nothing at all of the sciences, such as
are cultivated in our earth, nor are they willing to know,
they call them shades, and campare them to clouds which in
tercept the sun. This idea concerning the sciences they have
derived from some belonging to our earth, who boasted^them-
selves in their presence, that they were wise from their skill
in sciences.
8628. The spirits from our earth who thus boasted, were
such as made wisdom to consist in things pertaining merely
to the memory, as in languages, in the history of such things
as relate to literature, in bare experimental discoveries, and
in terms, especially such as are philosophical, loith other things
of a like nature, not 'using such things as means leading to
wisdom, but making wisdom to consist in the things them
selves ; such persons, inasmuch as they have not cultivated
their rational faculty by sciences, as by means, in the other
dfe have little of perception, for they see only in terms, and
from terms, which are there as motes, and as gross clouds he-
fore the intellectual sight ; and they who have been conceited
by reason of erudition thus grounded, have still less perception;
but they who have used the sciences as means of annihilating
the things which are of faith, have totally destroyed their
intellectual principle, and see in thick darkness like owls,
mistaking what is false for what is true, and what is evil for
what is good. The spirits of Jupiter, from the conversation
they had. with such, concluded, that the sciences induce shade
and cause blindness ; but they were told,, that in this earth the
sciences are means of opening the intellectual sight, which
sight is in the light of heaven, and instructs in such things as

8627—8630.] EXODUS. 267
relate to spiritual life : but inasmuch as self-love prevails and
the love of the world, and hence such things as are of mere
natural and sensual life, therefore the sciences to them are
means of becoming unwise, viz. of confirming them in favor
of nature against the Divine [being or principle], and in
favor of the world against heaven. They were further told,
that sciences in themselves are .spiritual riches, and that they
who possess them are like those who possess worldly riches,
which in like manner are means whereby a man may do
service to himself, his neighbor, and his country, and whereby
also he may do mischief ; moreover that they are like dress,
which serves for use and ornament, and also for the nourishing
of pride and vanity, us in the case of those who would be
honored merely for their fine clothes. This was perfectly
intelligible to the spirits of Jupiter, but they were surprised at
the inhabitants of our earth, that, heing men, they should
prefer the things that conduct to wisdom before wisdomitself ;
and that they should not see, that to immerse the mind in such
things, and not to elevate it beyond them, is to becloud and
blind it.
8629. A certain spirit ascending from the lower earth cam.e
to me, and said, that he heard those things which I discoursed
ivith the other spirits, but that he scarce understood amj thing
that vias said concerning spiritual life and light. He was
asked whether he was willing to learn ? He said, that lie did
not come with that intention ; from which it might be concluded
that he was not willing. He was exceedingly stupid, yet it
was declared by the angels, that during his life in the world
as a man, he was distinguished for his erudition. He was cold,
as was made very sensible from his breathing, which was a
sign of illumination merely natural and of none spiritual, thus
that by the sciences he had not opened, hut closed in himself
the way to the light of heaven.
8630. Inasmuch as the inhabitants of Jupiter procure in
telligence for themselves by another way than the inhabitants
of our earth, and are moreover of another temper derived from
the life, therefore they cannot be together, but if they ap
proach, they either shun or repel each other. There are spheres,
which may be called spiritual spheres which emane continually
from every society, yea overflow ; those spheres are from the
active principle of the affections and consequent thoughts, thus
they are of the life itself; concerning spheres see n. 1048,
1053. 1316, 1504, 1505, 1507, 1508, 1510, 1511, 15. 2 to
1519, 2401, 4464, 5179, G206, 7454, 6598, to 6613, 8063; all
consociations in the other life are effected according to spheres,
those which accord together are conjoined according to con-

268 EXODUS. [Chap, xvii,
",or dance, those which discord are repelled according to dis
cordance. Every province in the Grand Man, to which any
member or organ in the human body corresponds, has its own
sphere distinct from the sphere of another province; hence the
mutual conjunction of those who belong to the same province,
and the disjunction of those who belong to another. The
spirits and angels who are from the earth Jupiter, have
relation in the Grand Man to the imaginative principle of
ruGUGHT, and thereby to an active state of the interior parts ;
but the spirits of our earth have relation to the various func
tions of the exterior parts of the body, into which, when they
would have dominion, the imaginative principle of thought
cannot flov) in ; hence confiicts between the spheres.
863 1. That the clear perception ivhich the spirits of Jupiter
are in concerning spiritual things, might be made manifest to
me from their manner of representing how the Lord, whom they
call their only Lord, converts depraved affections into good
ones ; they represented the intellectual mind as a beautiful
form, and impressed upon it an activity suitable to the form
instead of affection, and tliey next showed how the Lord bends
what is depraved therein into good, which they did. in a man-
¦rier which no words can describe, and with such dexterity that
they were commended by the angels. There were present on
the occasion some of the learned from our earth, who had im
mersed their intellectual principle in terms of scientifics and
had disputed much about form, about substance, about mate
riality and immateriality, and the like, without applying such
things to any use ; these could not even compjrehend that re
presentation. 8632. / have discoursed with the spirits of that earth con
cerning the Lord, that He does evil to no one, still less that
He punishes any one ; those spirits, by reason of their sim
plicity, were not willing at first to admit this, believing that
punishments are from the Lord. But when they were told
that their angels, when they are attendant on a man of their
earth, do not chastise, nor even speak rashly, but only permit
the punishing spirits, who are present on. the occasion, to do
so; and when it was urged that if the angels do not chastise,
how much less should the Lord, who is essential good, and
who rules the angels ; on hearing these things they acknow
ledged and affirmed, viith a loud voice, that the Lord punishes
no one, and does evil to no one, nor does He even speak harshly
to any one. Concerning the angels, and concerning the pun
ishing spii'its attendant on the inhabitants of Jupiter, see n.
7802, 7804, 7805, 7810.
8633. As to what further concerns the life of those who art

8631-8639.] EXODUS. 269
in that earth, I hnve been instructed by their spirits, that as
they have no concern about scientiflcs, so neither have they any
about works of art. Also that they have no festival days,
but that every morning at sun-rise, and every evening at
sun-set, they perform holy worship to their only Lord in their
tents, and that on such occasions they also sing psalms.
86:^4. The subject concerning the inhabitants and spiri'
of the earth Jupiter will be continued at the close of the fr
lowing chapter.

EXODUS.
CHAPTEE THE EIGHTEENTH.

THE DOCTRINE OF CHARITY.

8635. NO one can be regenerated, unless he knows such
things as relate to new life, that is, to spiritual life ; for man
is introduced into that life by regeneration : the things which
relate to new life, or to spiritual life, are the truths which are
to be believed and the goods which are to be done ; the former
are of faith, the latter of charity.
8636. No one can know these things from himself, for man
apprehends only those things which have been farailiar to the
senses ; from them he has procured to hiraself a luraen, which
is called natural luraen, by virtue whereof he sees nothing else
but what relates to the world and to hiraself, not the tilings
which relate to heaven and to God ; these he must learn from
revelation. 8637. As that the Lord, who from eternity was God, came
into the world to save the human race ; that He hath all power
in heaven and in earth ; that the all of faitii and the all of cha
rity, thus all truth and good are frora Hira ; that there is a hea
ven, and that there is a hell ; that man raust live for ever, in
heaven, if he has done well, in hell if he has done evilly.
8638. These and several things besides are of faith, and
ought to be known by the man wlio is to be regenerated, for
he who knows thera, may think them, afterwards will thera,
and lastly do them, and thereby have new life.
8639. As [for instance], he who does not know that the Lord
is the Saviour of the human race, cannot have faitii in Him,
adore Him, love Him, and thus do good for the sake of Him :

270 EXODUS. [Chap, xviii.
he who does not know that all good is from Hira, cannot think
that his own justice and his o-wn salvation is from Him, still
less can he will it to be so, thus he cannot live from Him :_ he
who does not know that tiiere is a hell, and that tiiere is a
heaven, nor that there is life eternal, cannot even think about
tiie life of heaven, nor apply himself to receive it ; so in other
cases. 8640. From these considerations it raay be raanifest what
is the quality of tiie life of a regenerate [person], that it is a
life of faith ; also that it cannot be given to raan, until he is in
a state that he can acknowledge the truths of faith, and so far
as he acknowledges, will thera.

CHAPTEE XVIII.

1. AND Jetliro the priest of Midian, the father-in-law of
Moses, heard all that God did to Moses and Israel His people,
that Jehovah brought forth Israel out of Egypt.
2. Aud Jetliro the father-in-law of Moses took Zipporah the
wife of Moses after her dismissions.
3. And her two sons, of whom the narae of the one was Gcr-
shom, because he said, I was a sojourner in a strange land.
4. And the narae of one was Eliezer, because the God of my
father [was] in ray help, and delivered rae from the sword of
Pharami. 5. And Jetiiro the father-in-law of Moses came, and his sons,
and his wife, to Moses to the wilderness, where he encamped
at the mount of God.
6. And he said to Moses, I thy father-in-law Jethro am come
to thee, and thy wife, and her two sons with her.
7. And Moses went forth to meet his father-in-law, and
bowed hiraself, and kissed hira ; and they asked a man his
companion for peace : and they came into the tent.
8. And Moses related to his father-in-law all that Jehovah
had done to Pharaoh and the Egyptians, for the sakes of Israel;
all the trouble which found them in the way, and Jehovah
rescued them.
9. And Jetliro rejoiced o-ver all the good which Jehovah
did for Israel, who rescued hin. from the hand of the Egyptians.
10. And Jethro said, blessed be Jehovah, who both rescued
you from the hand of the Egyptians, and frora the hand of
Pharaoh, who hath rescued his people frora under the hand of
the Egyptians.
11. Now I know that Jehovah is great above all gods, be
cause on that account that they were proud over them.

Chap, xviii.] EXODUS. 271
12. And Jethro, the father-in-law of Moses, took a burnt-of
fering and sacrifices for God : and Aaron carae and all the
elders of Israel to eat bread with the father-in-law of Moses
before God.
13. And it came to pass on the raorrow, and Moses sat to
judge the people, and the people stood upon Moses frora morn
ing until evening.
14. And the father-in-law of Moses saw all that he did to the
people, and he said, what is this word that thou doest to the
' people, wherefore sittest thou alone, and all the people stand
ing upon thee from morning until evening.
15. And Moses said to his father-in-law, because the people
cometh to me to enquire [of] God.
16. When they have a word, they corae to me, and I judge
between a man and between his companion, and make known
the judgments of God and His laws.
17. And the father-in-law of Moses said to him, the word is
not good which thou doest.
18. Decaying thou wilt decay, also thou, also this people
who is with thee, because the word is too weighty for thee,
thou canst not do it thou alone.
19. Now hear my voice, I will consult for thee, and God will
be with thee, be thou to the people as pertaining to God, and
bring thou the words to God.
20. And teach thera statutes and laws, and raake known to
thera the way in which they shall go, and the work which they
shall do.
21. And do thou see out of all the people men of stoutness,
fearing God, men of truth hating lucre ; and set them princes
of thousands, princes of hundreds, princes of fifties, and princes
of tens.
22. And let them judge the people in every time, and it shall
be, every great word they shall bring to tiiee, and every small
word they shall judge ; and roll thou down frora off' thyself,
and let thera carry with thee.
23. If thou doest this word, and God hath commanded thee,
and thou canst stand ; and also all this people shall come upon
their place in peace.
24. And Moses hearkened to the voice of his father-in-law,
and did all that he said.
25. And Moses chose men of stoutness frora all Is rael, and
gave them heads over the people, princes of thousands, princes
of hundreds, princes of fifties, and princes of tens.
26. And they shall judge the people in all time, the difficult
word they shall bring 'to 'Moses, and every small word they
shall judge.
27. And Moses sent away his faier-in-law, and he went to
his own land.

272 EXODUS. [Chap. xviiL

THE CONTENTS.
8641. THE subject treated of in the internal sense in this
chapter is concerning truths in successive order from first to
last, and that they receive an orderly arrangement from Divine
Good : truth in the firet degree is represented by Moses ; truths
thence derived in successive order are represented by the
pi-inces of thousands, of hundreds, of fifties, and of tens ; and
Divine Good, from which there is orderly arrangement, is re
presented by Jethro, the father-in-law of Moses.

THE INTEENAL SENSE.

8642. VEESES 1, 2, 3, 4, 5. And Jethro the priest of ^ Mi
dian the fatherdn-law of Moses heard all that God, did to
Moses and Israel His people, that Jehovah brought forth Israel
out of Egypt. And Jetliro the father-in-law of Moses took
Zipporah the wife of Moses after her dismissions. And her
two sons, of whom the name of the one was Ger shorn, because he
said, I was a sojourner in a strange land. And the name of
one was Eliezer, because the God of my father [was] im, my
help, and delivered me from the sword of Pharaoh. And
Jetliro the father-in-law of Moses came, and his sons, and his
wife to Moses to the wilderness, where he encamped [at] the
mount of God. And Jetliro the priest of Midian, signifies Di
vine Good : the father-in-law of Moses, signifies from which is
the good conjoined to Divine Truth : heard all that God did to
Moses and Israel His people, signifies perception of those
things which were done to thera who were of the Lord's spirit
ual kingdom : that Jehovah brought forth Israel out of Egypt,
signifies that they were liberated of the Lord frora infestations :
and Jethro the father-in-law of Moses took Zipporah the wife
of Moses, signifies good frora the Divine [being or principle]
conjoined to Divine Tnith : after her dismissions, signifies sep
aration heretofore in respect to the state of those who were of
the Spiritual Church : and her two sons, signifies the goods of
truth : of whora the narae of the one was Gershora, because he
said, I have been a sojourner in a strange land, signifies the
quality of the good of truth of those who are out of the church :
and the narae of one was Eliezer, signifies the quality of the
good of truth of those who are within the church : because the
rod of ray father [was] in my help, signifies the mercy and
presence of the Lord in the church : and delivered me from.
the sword of Pharaoh, signifies liberation from the false of

8641—8644.] EXODUS. 273
those who infested : and Jethro the father-in-law of Moses came,
signifies Divine Good : and his sons, signifies the goods of truth :
and his wife, signifies good conjoined to Divine Truth : to Mo
ses to the wilderness, signifies conjunction in the state before
regeneration when there are teraptations : where he encaraped
[at] the raount of God, signifies near to the good of truth.
8643. " And Jethi;o the priest of Midian " — that hereby is
signified Divine Good, appears from the representation of
Jethro the priest- of Midian, as denoting the good of the church
which is in the truth of simple good, see n. 7015, but in the
present case denoting Divine Good, by reason that Moses,
whose father-in-law he was, represented IDivine Truth ; for when
the son-in-law represents truth, then the father-in-law represents
good, in a superior degree, for he is the father of his wife. The
reason why Divine Good is here represented by Jethro is, be
cause the subject treated of in this chapter is concerning the
orderly arrangement of truths perlaining to the man of the
Spiiitual Church, which is effected from Divine Good by Di
vine Truth, for all orderly arrangement is frora good by truth ;
this orderly arrangeraent is effected with the man of the Spi
ritual Church, when he begins to act no longer from truth but
from good ; for this state is his second state, which exists aftei
that he has undergone temptations ; for when he acts frora
truth, then he is tempted to the intent that the truths pertain
ing to him may be confirmed ; when they are confirmed, then
they are reduced by the Lord into order, and when they are
reduced into order, then he enters into another state, which
consists in willing truths and acting them, whence they are
made of the life, and are called goods. This orderly arrange
ment is next treated of.
. 8644. " The father-in-law of Moses " — that hereby is signified
from which is the good conjoined to Divine Truth, appears
from the signification of a father-in-law, as denoting good from
which is good conjoined to truth, see n. 6827 : and from the
representation of Moses, as denoting Divine Truth, seen. 6762,
6771, 7010, 7014, 7382 ; the reason why a father-in-law denotes
good frora which is a good conjoined to trutii is, beeause a
wife signifies good -when raan [vir] signifies truth ; n. 2517,
4610, 4S23. Inasmuch as the subject treated of in what follows
is concerning the conjunction of Divine Good with Divine
Truth, that hence an orderly arrangement may be eft'ected with
tlie man of the church, it is to be noted, that between Divine
Good and Divine Tinith there is this distinction, that Divine
Good is in the Lord, and Divine Truth from the Lord : those
principles are as the fire of the sun and the light which is
thence derived ; fire is in the sun, and light from the sun, in
which latter there is not fire but heat ; the Lord also in the
other life is a sun, and also is light; in the sun there, which is
VOL. VIII. 18

274 EXODUS. [Chap, xviii.
Hiraself, is Divine fire which is the Divine Good of Divine
Love ; from that sun it Divine Light, which is Divine Truth
frora Divine Good ; in this Divine Truth there is also Divine
Good, but not such as it is in the sun, it being accomraodated
to reception in heaven ; for unless it were accoraraodated to re
ception, heaven could not exist, for no angel can sustain the
flame proceeding from Divine Love, but would be consumed
in a moment, just as if the flame of the sun of this world should
iraraediately scorch man. But how the Divine Good of the
Lord's Divine Love is accoraraodated to reception, cannot be
known by any one, not even by the angels in heaven, because
it is an accommodation of infinite to finite; and infinite is
such, that it transcends all intelligence of finite, insomuch
that when the intelligence of finite is desirous to direct its
view thither, it falls as into the depth of the sea and perishes.
That the Lord is the sun in heaven, and that the sun there is
the Divine Good of His Divine Love, and that the light thence
is tlie Divine Truth, from which is intelligence, see n. 1053,
1521 to 1633, 1619 to 1632, 2776, 3094, 3138, 3190, 3195,
3282, 3222, 3223, 3225, 3339, 3341, 3636, 3643, 3993, 4180,
4302, 4408, 4409, 4415, 4623, 4533, 4696, 7083, 7171, 7174,
7270, 8197.
8045. " Heard all that God did to Moses and Israel His peo
ple" — thathereby is signified the perception of those things
which were done to them who were of the Lord's spiritual
kingdora, appears from the signification of hearing, viz. all that
God did, as denoting perception, see n. 5017, 8361 ; and from
the signification of all that God did, as denoting the things
which -were done from the Divine [being or principle] ; and
from the representation of Israel, who in this case is Moses and
the people to whom those things were doiie, as denoting those
who are of the Lord's spiritual kingdora, see n. 6426, 6637,
6862, 6808,7035, 7062, 7198, 7201, 721-5,7223; for Moses with
the people represents that kingdom, Moses as the head, and the
people as those things which are subject to the head ; thus also
Moses represents the Lord as to Divine Truth, for from this is
the spiritual kingdora.
8646. " That Jehovah brought forth Israel out of Egypt"—
that hereby is signified that they were liberated of the Lord
from infestations, appears from the signification of bringing
forth, as denoting to liberate ; and from the representation of
Israel, as denoting those who are of the spiritual kingdom; as
just above, ii. 8646 ; and from the signification of Egypt, an
denoting infestations frora falses, see n. 7278 ; the reason why
Egypt denotes infestations is, because by the Egyptians and
Pharaoh, are signified those, who by falses have infested, in
the other life, those who were of the Spiritual Church, n. 7097,
7107. 7110, 7126, 7143, 7220, 7228, 7317, 8148.

8645 --8649.] EXODUS. 275
8647. "And Jetliro the father-in law of Moses took Zippo
rah the wife of Moses" — that hereby is signified good from the
Divine [being or principle] conjoined to Divine Truth, appears
from the representation of Jetliro the father-in-law of Moses,
as denoting Divine Good, frora which is good conjoined to
trutli, in the present case to Divine Truth, which is represent
ed by Moses, see above, n. 8643, 8644 ; and frora the represent
ation of Zipporah the wife of Moses, as denoting Divine Good ;
for marriages represent the conjunction of good and of truth ;
in the Celestial Church the husband represents good, and the
wife trutii thence derived ; but in the Spiritual Church themi!in
[vvr] represents trutii and the wife good ; in the present case
the wife of Moses represents good, because the subject treated
of is concerning the Spiritual Church, see n. 2517, 4510, 4823,
7022. 8648. " After her dismissions " — that hereby is signified sep
aration heretofore in respect to the state of those -wlio were of
the Spiritual Church, appears from the signification of dismis
sions, as denoting separation ; the reason why it denotes in re
spect to the state of those avIio were of the Spiritual Church is,
because in the first state of those who are of the Spiritual
Church, good does not appear, but only truth. How the case
herein is, raay be raanifest frora what has been before shown
concerning the two sta.tes of those who are of the Spiritual
Church, viz. that in the first state they act frora truth, not frora
good, but in the second they^ act frora good ; in the first state,
when they act from trutii not frora good, good is as it were ab
sent, and is as a wife dismissed ; but in the second state, when
they act from good, then good is present, and as a wife conjoin
ed to her raan [vir] ; these are the things which, in the inter
nal sense, are meant by^ after her dismissions. It is further to
be noted, that this is in respect to those who are of the Spirit
ual Church, for the trutii which proceeds frora the Lord is al
ways conjoined to its good, but in the first state, which is be
fore I'egeneration, good is not received, but truth, altiiough
each flows in through heaven from the Lord, but in the second
state, which is after regeneration, good is received in conjunc
tion with truth ; what is done with man, this is predicated to be
done with the Lord, by reason that it so appears ; this is the
case in very raany other instances, as for example, in the Lord's
doing evil, punishing, casting into hell ; these things are pre
dicated of the Lord, because it so appears, when yet every
evil, which is done to man, is done frora man. There are very
many such cases in tiie Word, which are yet evident to hiin
who searches the Scriptures from an affection of truth, and for
tiie sake of the good of life, because he is illustrated from the
Lord. 8649. " And her two sons " — that hereby are signified the

276 EXODUS. • [Chap. xvui.
goods of truth, appeal's from the signification of sons, as de
noting ti-utiis, see n. 489, 491, 633, 1147, 2159, 2623, 3704,
4257, in the present case the goods of truth, because they ai-e
called sons of a wife, as is evident from the original tongue, in
like manner as in the following verse 6 : hence inasmuch as
by a wffe is signified good conjoined to truth, n. 8646, there
fore by sons are here signified the goods of truth. Goods of
ti-uth are truths which are made of the will and thence of the
life, and constitute the new will pertaining to the man of the
Spiritual Church.
8650. " Of whom the name of the one was Gershora, be
cause he said, I have been a sojourner in a strange land " —
that hereby is signified the quality of the good of truth of those
who are out of the church, appears from the signification of a
narae and of calling a name, as denoting quality, see n. 144,
146, 1764, 1896, 2009, 2724, 3006, 3421, 6674 ; this quality is
described by the words -which Moses then said, viz. I have
been a sojom-ner in a strange land ; the reason why by those
words is signified the good of trutii of those who are out of the
church is, because by a sojourner are signified those who were
born out of the church, and yet were instructed in the things
of the church ; and by a strange land is signified where the
church is not ; that a sojourner denotes those who were out of
the church, and were instructed in the things pertaining to
tiie church, see n. 1463, 4444, 7901, 8007, 8013 ; that a strange
land denotes where the genuine church is not, is because bv
land is signified the church, n. 662, 1067, 1262, 1733, 1850,
2117, 2118, 2928, 3355, 4447, 4535, 5577, and strange denotes
where there is nothing genuine ; for the church of tiie Lord is
spread through the universal orb of earths, thus also amongst
the Gentiles, n. 2049, 2284, 2589 to 2604. That Moses also,
when Gershom -was born, was out of his own church, and
amongst those who were in the good of simple truth, who are
signified by the Midianites see n. 6739, 6794, 6795, 6796,
8661. " And the narae of one was Eliezer " — that hereby is
signified the quality of the good of truth of those who are with
in the church, appears from the signification of a name and of
calling a name, as denoting quality, as above, n. 8649 ; the
i-eason why it denotes the quality of the good of truth is, be
cause by the two sons are signified the goods of truth, n. 8648 :
that the quality of this good of truth is [the quality] of those
who are within the church, is evident from the words which
Moses spake concerning this son when he was born, viz. because
the God of my father was in my help, and delivered nie from
the sword of Pharaoh ; and frora this consideration, that the
quality of the good of truth, which was signified by the name
of the forraer son, or Gershora, denotes [the quality] of those
who are out of the church, n. 8649.

8660—8658.] _ EXODUS. 277
8652. " Because the God of my father was in ray help " —
that hereby is signified the mercy and presence of the Lord in
the church, appears from the signification of father, as denoting
the church as to good, n. 5580; and as denoting the ancient
church, n. 6050, 6075, 6846 ; and from the signification of the
God of a father, as denoting the Divine [principle] of the an
cient church, which was the Lord, n. 6846, 6876, 6884; and
frora the signification of help, when it is predicated of tiie
Lord, as denoting raercy, for help from Ilim is of mercy, and
also is of presence, for where the Reception of raercy is, there
is presence, which is especially in the church, because in the
church is the Word, and by the Word the presence of the
Lord. 8653. " And delivered me from the sword of Pharaoh " — ¦
that liereby is signified liberation from the false of those who
infested, appears from the signification of a sword, as denoting
truth com'bating, and in the opposite sense the false corabating
and vastating, see n. 2799, 4499, 6353, 7102, 8294 ; and from
the representation of Pharaoh, as denoting those who by falses
infest the well-disposed in the other life, n. 7107, 7110, 7126,
7142, 7220, 7228, 7317.
8654. " And Jethro the father-in-law of Moses came " —
that hereby is signified the Divine Good, appears frora the re
presentation of Jethro and Moses, as denoting the Divine Good
and the Divine Truth, and from the signification of a father-in-
law, see above, n. 8643, 8644.
8655. " And his sons "---that hereby are signified the goods
of trutii as above, see n. 8648.
8656. " And his wife " — that hereby is signified good con
joined to Divine Truth, appears from the representation of the
wife of Moses, as denoting good from the Divine [being or
principle] conjoined to Divine Truth, see also above, n. 8646.
8657. " To Moses to the wilderness " — that hereby is signi
fied conjunction in the state before regeneration when there are
temptations, appears from the signification of coming to Moses,
as denoting conjunction, viz. of the Divine Good wliich is re
presented by Jethro with the Divine Truth which is represent
ed by Moses ; and from the signification of a wilderness, as
denoting a state of undergoing teraptations, see n. 6828, 8098,
thus the state before regeneration : that there are two states
entered upon by those who are regenerating and are raade a
Spiritual Church; and that when they are in the forraer state,
they undergo temptations, see above, n. 8643 ; the former state
is described by the state of the sons of Israel in tiie wilderness,
and the latter state by their state in the land of Canaan ur ier
Joshua. 8668. " Where he encamped [at] tiie mount of God " — that
hereby is signified near the good of truth, appears from the

278 EXODUS. [Chap, xviii.
eignification of encamping, as denoting the orderly arrange
ment of truth and good, which are of the church with man, see
n. 8103, 8130, 8131, 8155 ; and from tiie signification of the
mount of God, as denoting the good of love, see n. 795, 796,
'2722, 4210, 6436, 8327 : in tiiis case the good of truth, because
the subject treated of is concerning the good of those who are of
the Spiritual Church, who are represented by the sons of
Israel; the good pertaining to thera is the good of truth,
which good is also the good of charity ; on this account too it
is called the raount of God, because the terra God is applied
where tlie subject treated of is concerning truth, and the term
Jeliovah where it is concerning good, see n. 2586, 2769, 2807,
2822, 3921, 4295, 4402, 7268, 7873 ; frora these considerations
it is evident, that by his encamping at the mount of God is
signified the orderly arrangeraent of good and truth which are
of the church near the good of truth. It may be expedient
briefiy to say what this means ; when man is in the former
state, viz. when he acts from trutii and not yet from good, that
is, when he acts from faitii and not yet from charity, he is in a
state of undergoing temptations ; by these he is progressively
carried to another state, viz. to act from good, that is, from
charity and its affection ; when therefore he comes near to that
state, he is then said to encamp at the raount of God, that is,
at the good from which he must afterwards act. This is said,
because in what now follows the subject treated of is concern
ing the new disposition or orderly arrangement of truths, to
enter into that state, to which state also the man of the church
comes after that he has undergone temptations, and before that
the Divine Law is inscribed on the heart ; the subject treated
of in what goes before was concerning teraptations, and in what
now follows is concerning the law promulgated from mount
Sinai ; raount Sinai is the good in which is truth.
8659. Verses 6, 7. A-rid he said to Moses, I, thy father-in-
law Jetliro, am come to thee, and thy wife, and her two sons with
her. And Moses went forth to meet his father-in-law, and
houied himself, and kissed him, and they asked a man his
companiem for peace : and they came into the tent. And he
said to Moses, signifies influx and perception thence : I thy
father-in-law Jethro am come to thee, and thy wife, and her two
sons with her, signifies Divine Goods in order: and Moses
went fortii to meet his father-in-law, signifies the application
of Divine Truth to Divine Good : and bowed himself, signifies
immission : and kissed him, signifies conjunction : and they ask
ed a man his companion for peace, signifies a Divine Celesti.'il
rautua. state : and they carae into the tent, signifies the holy
principle of union.
8660. " And he said to Moses " — that hereby is signified
influx and perception thence, appears frora the signification of

8659—8665.] EXODLS. 279
saying, when from Divine Good to Divine Trutii concerning the
orderly arrangement of truths, as denoting influx, and because
it denotes influx, it denotes also perception, for perception is
from influx ; that is to say in respect to the agent denotes
influx, and to the recipient denotes perception, see n. 5743.
8661. " I, thy father-in-law Jethro ara come to thee, and
thy wife, and her two sons with her " — that hereby are signi
fied Divine Goods in order, appears from the rei^resentation of
Jetliro, the father-in-law of Moses, as denoting Divine Good,
see n. 8643, 8644 ; and from the representation of Zipporah
the wife of Moses, as denoting good conjoined to .Divine Truth,
see 11. 8646 ; and from the representation of her sous, as denot
ing goods of truth, see n. 8648, 8650, 8651 ; thus denoting goods
in order. Goods in order are interior and exterior goods in
order successively according to degrees, see n. 3691, 4154,
5114, 5146, 8603..
8662. " And Moses went forth to meet his father-in-law"
— that hereby is signified application of Divine Trutii to Divine
Good, appears from the signification of going forth to meet as
denoting application ; the reason why going fortii to meet de
notes application is, because it presently follows that he kissed
him, by which is signified conjunction, and application precedes
conjunction ; and frora the representation of Moses, as de
noting Divine Truth, see above n. 8644 ; and from the repre
sentation of Jetliro, who is the father-in-law, as denoting
Divine Good, see also above, n. 8643, 8644.
8663. " And bowed hiraself " — ^that hereby is signified im
mission, appears from the signification of bowing himself, as
denoting humiliation and submission, see n. 2153, 5682, 7068 ;
but in this case immission, because it is predicated of Divine
Truth in respect to Divine Good.
8664. " And kissed him "—that hereby is signified con
junction, appears frora the signification of kissing, as denoting
conjunction from affection, see n. 3573, 3574, 4216,4353, 6929,
6260. 8665. " And asked a raan his companion for peace " — that
hereby is signified a Divine Celestial mutual state, appears from
the signification of asking for peace, as denoting consociation
as to a Divine Celestial state, of which we shall speak present
ly; and from the signification of a man to a companion, as de
noting mutually. The reason why to ask for peace denotes
consociation as to a Divine Celestial state is, because in tlie
internal sense to ask for peace is to ask concerning life, its
prosperity and happiness ; but to ask for peace in the supreme
sense, where the Divine Good and the Divine Truth are treated
of, denotes consociation as to a Divine Celestial state; for peace
in the supreme sense signifies the Lord, and hence the state of
the inmost heaven, where they are who are in love to tiie Lord,

280 EXODUS. [Chap, xviii.
and tiience in innocence; they also are above all others in
peace, because in the Lord ; their state is called Divine Celes
tial ; hence it is that by peace is here raeant that state : what
peace is in tiie supreme and in the internal sense, see n. 3780,
4681, 5662,8455.
8666. " And they came into the tent "—tiiat hereby ]s_ sig
nified the holy princip-e of union, appears from the signiflca
tion of a tent, as denoting the holy principle of love, see n.
414, 1102, 2145, 2152, 4128 ; thus the holy principle of union,
because love is union ; hence to corae into the tent denotes to
be united from holy love. The subject treated of in this verse
is concerning the union of Divine Good with Divine Truth;
and whereas all union is effected flrst by an influx of one into
another and thence perception, next by application, also by
immission, afterwards by conjunction, therefore flrst is de
scribed the influx and perception tiience, n. 8660, next ap
plication, n. 8662, also immission, n. 8663, afterwards con
junction, n. 8664, lastly union by love.
8667. Verses 8, 9, l'(», 11. And Moses related to his father-
in-law all that Jehovah had done to Pharaoh and the Egypt
ians for the sakes of Israel ; all the troubles which found them
in the way, ecnd Jeliovah rescued them. And Jethro rejoiced
over all the good which Jeliovah did for Israel, who rescued
them from the hand of the Egyptians. And Jethro said, bles-
seel be Jehovah, who hath rescued you from the hand of tlie
Egyptians, and from the hand of Pharaoh, who hath rescued
His people from the hand of the Egyptians. Now I know that
Jehovah is great above all gods, because on that account that
they v>ere proud over them. And Moses related to his father-
in-law all that Jehovah had done to Pharaoh and the Egypt
ians, signifies perception on the occasion from Divine Truth
concerning the power of the Lord's Divine Human [principle]
against those who were in falses and infested : for the sakes of
Israel, signifies for those who were of the Spiritual Church : all
the trouble which found them in the way, signifies labor in
temptation : and Jeliovah rescued thera, signifies liberation by
virtue of the Lord's Divine aid: and Jethro rejoiced over all
the good which Jehovah did to Israel, signifies a state of Di
vine Good, when all things succeed : who rescued thera from
the hand of the Egyptians, signifies on account of liberation
from the insult of tiiose who inl'ested : and Jethro said, blessed
be Jeliovah, signifies Divine Good : who rescued you from the
hand of the Egyptians and from the hand of Pharaoh, signifies
liberation from the insult of those who infested : who rescued
His people from unc'er the hand of the Egyptians, signifies
mercy towards those who are in the good of truth, and the
trutii of good : Now I know that Jehovah is great above all
8;ods, signifies the Lord, that there is no God besides Him : be-

8666— 8671.J EXODUS. 281
cause on that account that they were proud over them, signi
fies by reason of the attempt to gain dominion over those who
were of the church.
8668. " And Moses related to his father-in-law all that Jeho
vah had done to Pharaoh and to the Egyptians " — that hereby
is signified perception on the occasion from Divine Truth, con
cerning the power of the Lord's Divine Humau [principle
against those. who were in falses and infested, appears from th
signification of Moses relating, as denoting perception from
Divine Truth ; that to relate denotes to perceive, see n. 4209,
and that Moses denotes Divine Truth, n. 6752, 6771, 7010, 7014,
7382 ; and from the representation of the father-in-law of Mo
ses, as denoting the Divine Good from which is the good con
joined to Divine Truth, see n. 8643, 8644 ; and from the signi
fication of all that Jehovah had done, as denoting those things
which were done to the sons of Israel in Egypt, and afterwards
in the wilderness ; and as those things in the internal sense in
volved the things which were done to those who are of the
Lord's Spiritual Church, and were detained in the lower earth,
until the Lord glorified the Human Qjrinciple] in Himself,
therefore by those words is signified perception concerning the
power of the Lord's Divine Human [principle]. That they, who
were of the Lord's Spiritual Church, were detained in the lower
earth, and saved by the power of the Lord's Divine Human
[principle], see n. 6854, 7036, 7091, 7828, 8018, 8054, 8099,
8321 ; and from the representation of Pharaoh, and the Egypt
ians, as denoting those who were in falses and infested, see n.
7097, 7107, 7110, 7126,7142, 7220, 7228, 7317.
8669. " For the sakes of Israel " — that hereby is signified for
those who were of the Spiritual Church, appears from the re
presentation of Israel, as denoting those wdio are of the Spiritual
Church, see n. 6426, 6637, 6862, 6868, 7030, 7062, 7198, 7201,
7215, 7223.
8670. " All the trouble which found them in the way " — that
hereby is signified labor in temptations, appears frora the sig
nification of trouble, as denoting labor ; the reason why trouble
denotes labor is, because it is predicated of temptations, for in
temptations, they who are tempted have labor against falses
and evils, and also the angels have labor with them that they
may be kept in faith, and thereby in the power of conquering ;
and from the signification of the expression, " wdiich found
them in the way, as denoting as to teraptations, viz. labor, for
in the way denotes in the wilderness, where they underwent
temptations, concerning which see above.
8671. " And Jehovah rescued them " — thathereby is signi
fied liberation by the Divine aid of the Lord, appears from the
signification of rescuing, as denoting liberation ; that Jehovah

282 EXODUS. [Chap, xviii.
in the Word is the Lord, see n. 1343, 1736, 1815, 2447, 2921,
3036, 6041, 5663, 6280, 6303, 6905.
8672. "And Jethro rejoiced over all the good which Jeho
vah did to Israel" — that hereby is signified the sfate of Divine
Good, when all things succeed, appears from the representation
of Jethro, as denoting Divine Good, see above, n. 8643 ; and
frora the signification of rejoicing over all good, when it is pre
dicated of Divine Good, which is represented by Jetliro, as de
noting the state of that good ; for the state of the Divine [be
ing or principle], when good is done to heaven and to the
angels there, also to the cliurch and to man there, in the Word
is expressed by joy, but the quality of that joy is incomprehen
sible, because it is of the Infinite. That also joy is infinite on
account of the reception of good by those who are in heaven
and the church, may be manifest from the Divine Love, which
towards the human race is infinite, n. 8644, for all joy is of
love. Frora these considerations it is evident, that by Jethro
rejoicing over all the good which Jehovah did to Israel, is
signified the state of Divine Good when all things succeed;
for by Israel are meant they who are of the Lord's sjsiritual
kingdom and Spiritual Church, n. 8669, with whora all
things succeeded, for they were liberated frora infestations,
and afterwards conquered in temptations, as has been above
described. 8673. " And rescued them from the hand of the Egyptians "
—that hereby is signified on account of liberation frora the insult
of those who iiffested, appears frora the signification of rescuing,
as denoting liberation, as above, n. 8671 ; and from the repre
sentation of the Egyptians, as denoting those who infested by
falses, see also above, n. 8668.
8674. " And Jethro said, blessed be Jehovah " — that hereby
is signified that from tiie Lord is all good, appears from the
signification of blessed be Jehovah, as denoting that from the
Lord is all good, see n. 1096, 1422, 3140 ; that Jehovah is the
Lord, see above, n. 8671. The reason why blessed be Jehovah
denotes that all good is from the Lord is, because blessing with
maninvolvesevery good of eternal life, that is, the good of
love to the Lord and towards the neighbor, n. 3406, 4981 ; these
goods raake eternal life with man.
8676. " Who hath rescued you out of the hand of tiie Egypt
ians and out of the hand of Pharaoh " — that hereby is signified
liberation from the insult of those who infest, appears from
what was explained above, n. 8671, 8673.
8676. " Who hath rescued His people from under the hand
of the Egyptians "—that hereby is signified mercy towards
those who are in the good of trutii and the truth of good, ap
pears frora the signification of rescuing, as denoting liberation
as just above, n; 8675 ; and from the signification of the Egypt

8672—8678.] EXODUS. 283
ians, as denoting those who infested by falses, see also above,
n. 8668 ; and from the representation of Israel, who are here
the people of Jeliovah, as denoting those who are of the Spirit
ual Church, see n. 8645, thus who are in the good of trutii and
the truth of good, n. 7956, 8234. The reason why it is of tiie
Lord's mercy is, because it is said, blessed be Jehovah who
hath rescued, and by blessed be Jehovah is signified that
from Him is all good out of His Divine Love, n. 8674 ; the
Divine Love from which man has good, who is in a state of
misery, because of hiraself he is wholly in evil and in hell, is
mercy. 8677. " Now I know that Jehovah is great above all gods "
. — that liereby is signified the Lord, that there is no God be
sides Him, appears frora what was said and shown, n. 7401,
7444, 7544, 7598, 7636, 7274.
8678. " Because on that account that they were proud over
thera "—that hereby is signified by reason ^f the attempt to
gain dominion over those who were of the church, appears from
the signification of being proud, as denoting an atterapt and
force to gain dorainion, of which we shall speak presently ;
and frora the representation of the sons of Israel, who are they
over whora they were proud, as denoting those who are of the
Spiritual Church, see above, n. 8645. The reason why to be
proud denotes an attempt and force to have dorainion, is, be
cause such atterapt and consequent force is in all pride, for
pride consists in loving self better than others, and in prefer-
ing self to others, and being willing to have rule over others ;
and they who have this will, despise also others in comparison
with themselves, and also persecute from hatred and revenge
those who prefer themselves, or who do not worship ; self-love,
which is pride, is of such a quality, that so far as the rein is
given it, so far it is rampant, increasing to every degree of
given possibility, even at length to the Divine Throne itself, so
as to wish to be a God. Of this quality are all who are in hell ;
that they are of such a quality is perceived from their tendency
thence, and also from their vexatious hatreds and dire revenges
one against another for the sake of dominion ; this tendency is
what is restrained by the Lord, and is meant by the head of
the serpent, -n'hicli the seed of the woraan shall tread upon, n.
257 ; such also are raeant by Lucifer in Isaiah, " How hast
tiiou fallen from heaven, 0 Lucifer, son of the day-dawn, thou
art cut off to the earth, thou art made weak beneath the na
tions ; but thou hast said in thine heart, I will ascend the hea
vens, above the stars of God I will exalt my throne, aud I will
sit in' the mount of the assembly, in the sides of the north ; I
will ascend above the heights of a cloud, I will become like to
the Most High. Nevertheless tiiou art let down to hell, to the
Bides of the pit thou art cast forth from the sepulchre, as an

284 EXODUS". [Chap, xviii.
abominable twig, the garment of the slain, of him that is thrust
through with the sword, who go down to the stones of the pit,
as a carcase trodden under foot," xiv. 12 to 29. That pride of
heart, which is self-love, repels from itself the Divine [being
or principle], and removes heaven from itself, maj appear
manffest from the state of the reception of the Divine [being
or principle], and of heaven, which is a state of love towards
the neiglibor, and of humiliation towards God ; so far as man
can humble hiraself before the Lord, and so far as he can love
his neighbor as himself, and as it is done in heaven above him
self, so far he receives the Divine [being or principle], and
hence is so far in heaven. Hence it is evident in wiiat state
they are, who love themselves raore than their neighbor, and
who are proud over him, that is, who are in self-love, viz. that
they are in a state opposite to heaven, aud to the Divine [be
ing or principle], consequently in the state in which the in-
fernals are. See what has been said and shown concern
ing self-love, n. 2041, 2045, 2051, 2057, 2219, 2363, 2364,
2414, 3413, 3610, 4225, 4750, '4776, 4947, 5721, 6667, 7178,
7364, 7366 to 7377, 7480, 7488, 7490, 7491, 7492, 7494, 7643,
7819, 7820, 8318, 8487.
8679. Verse 12. And Jetliro the father-in-law of Moses
took a hurnt-qfering and sacriflces for God; and Aaron came
and all the elders of Israel to eat bread with the father-in-law
of Moses before God. And Jetliro the fatiier-in-law of Moses
took a burnt-offering and sacrifices for God, signifies worship
from the good of love and the truths of faitii : and Aaron came
and all the elders of Israel, signifies the things of the church
^vhicll were primary : to eat bread with the father-in-law of
Moses before God, signifies the apjDropri ation thereof by virtue
of Divine Good.
8680. " And Jethro the father-in-law of Moses took a burnt-
offering and sacrifices for God" — thathereby is signified worship
frora the good of love and the truths of faith, appears frora the
signification of a burnt^oft'ering and sacrifices, as being repre
sentative of celestial and spiritual things, which are of internal
worship, burnt-offerings being representative of celestial things,
that is, of the good of love, and sacrifices being representative
of spiritual things, that is, of the truth of faith, see n. 922,
923, 1823, 2180, 2805, 2807, 2830, 2860, 3519, 6905 ; that
burnt-offerings renresented those things which are of the good
of love, and sacrifices those things which are of the truth of
faith, is raanifest frora their institution, viz. that in the burnt-
offerings all things were consumed, both the flesh and blood,
but in the sacrifices the flesh was to be. eaten, as may appear
from Levit. chap. i. chap. ii. chap. iii. chap. iv. chap. v. ; Ni nra.
xxviii. 1 to the end, and from Deuteronomy, where are these
words, " Thou shalt offer thy burnt-offerings, the flesh and the

8679—8683.] EXODUS. 285
blood, upon the altar of Jehovah thy God; the blood of tiie
sacrifices shall be poured out upon tiie altar of Jehovah tiiy
God, and thou shalt eat the flesh," xii. 27. The reason why
those two principles were represented by the burnt-offerings and
the sacrifices was, because the burnt-offerings and sacrifices re
presented all the worship of God in general, see n. 923, 6905 ;
and the worship of God in general is founded on love and faith,
for without these there is no worship, but only a rite [or cere
mony], such as is of the external man without the internal,
thus without life.
8681. " And Aaron came and all the elders or Israel " —
that hereby are signified the things of the church which are
primary, appeai-s frora the representation of Aaron, as denoting
the truth of doctrine, see n. 6998, 7009, 7089, 7382 ; and
frora tiie representation of the elders of Israel, as denoting the
chief truths of the church which are in agreement with good,
see n. 6523, 8578, 8585 ; for bv Israel is signified the church,
n. 8645. " ° , '
8682. " To eat bread with the father-in-law of Moses before
God " — that hereby is signified the appropriation tiiereof by
virtue of Divine Good, appears frora the signification of eating,
as denoting appropriation, see n. 3168, 3613, 3596, 3832, 4745 ;
and from the signification of bread, as denoting the good of
love, seen. 2165, 2177, 3464, 3736, 4211, 4217, 4735, 5915;
that it denotes from the Divine Good, is signified by their
eating bread before God. By bread is here meant all the food
which was used on the occasion, especially the flesh of the
sacrifices ; for when sacrifices were offered, the flesh of thera
was eaten near the altar ; that by bread is signifled all worship
in general, see n. 2165. The reason why the flesh of the
sacrifices was to be eaten was, that the appropriation of celes
tial good might be represented, also consociation by love, for
the flesh of the sacriflce, which they did eat on the occasion,
signified the good of love ; wherefore this was to them a holy
feast. That flesh also denotes the good of love, see n. 7860.
From these considerations it may be manifest what was meant
by the Lord, when He said that they should eat His flesh, John
vi. 53, 54, 55, 56 ; also when He instituted the holy supper,
that the bread was His body. Matt xxvi. 26. It is impossible
for any one to know what was meant by those things, unless he
knows that there is an internal sense, and that in that sense
are raeant celestial and spiritual things in the place of natural,
and that natural things correspond to thera, and have a signifi
cation according to correspondence ; otherwise it would be im
possible for any one to know why the Holy Supper was insti
tuted, and what holiness there is in the bread, and why the
bread is body and is flesh ; besides innumerable other things,
8683, Verses 13, 14, 15, 16. And it came to pass on the

286 EXODUS. [Chap, xviii.
morrow, and Moses sat to judge thepeople, and th,e people stood
upon Moses from morning until evening. And the father-in-
laiv of Moses saw all that he did to thepeople, and he said,
what is this word which thou doest to thepeople, wherefore sittest
thou alone, and all the people .standing upon thee from morning
until evening. And Jlo.ses said to his father-in-law, because
thepeople cometh to me to enquire [of] God. When they have
a word, they come to me, eind I judge between a man and be
tween his companion, and meike known the judgm.ents of God
and His laws. And it came to pass on the morrow, signifies
what is eternal : and Moses sat to judge the people, signifies
the arrangeraent of Divine Truth with those who are of the
Spiritual 'Church in tiie state before it is from g lod : and the
people stood upon Moses, signifies obedience in this case
grounded in Divine Truth : from morning until evening, sig
nifies in every state on the occasion interior and exterior : and
the father-in-law of Moses saw all that he did to tiie people,
signifies the omniscience of Divine Good: and he said, where
fore sittest thou alone, signifies tiiat it was without influx of
trutii grounded in good frora any other source : and all the
peoile standing upon thee from morning until evening, signi
fies that hence in such case is the all of will to those who are of the
Spiritual Church, in every state : and Moses said to his father-
in-law, signifies the reciprocality pertaining to the reply : be
cause the people come to me to enquire [of] God, signifies that
they do not will and act from any other source than from this,
because the Word has so said : when they have a word, signi
fies in every thing that befals : they corae to me, and I judge
between a man and between his companion, signifies that
things are arranged on such occasion from revealed trutli : and
I make known the judgments of God and His laws, signifies
that hence they are taught w^hat is true and what is good.
8684. " And it came to pass on the morrow" — that hereby
is signified what is eternal, ajjpears from the signification of
the raorrow, as denoting what is eternal, see n. 3998.
8685. " And Moses sat to judge the people " — that hereby is
signified the arrangement of Divine Truth with those who are
of the Spiritual Church before it is from good, appears from
the representation of Moses, as denoting Divine Truth proceed
ing iniraediately from the Lord, see n. 7010, 7382 ; and from
the signification of judging, as denoting arrangeraent [disposi-
tio] ; the reason why to judge here denotes arrangeraent is, be
cause Divine Truth d'^es not judge any one, but flows in and
arranges [or dis|:)oses] that it may be received ; from reception
afterwards is effected judgment according to the laws of order,
this is meant by the judgment of the Lord, Matt. xxv. 31 to the
end ; John v, 22, 26, 27, 30 ; chap. ix. 39 ; tiiat tiiis is meant,
is manifest from the Lord's words, where He saith that He

8684—8687.] EXODUS. 287
j'udgetli no one, John iii. 17 to 21 ; chap. viii. 16 ; chap. xii. 47,
48 ; and from the representation of Israel, who is here the peo
ple, as denoting those who are of the Spiritual Church, see
above, n. 8645. From these considerations it is evident, that
by Moses sitting to judge the people, is signifled the arrange
ment of Divine Trutii proceeding iraraediately from the Lord
with those who are of the Spiritual Church. That it denotes
in a state before it is from good, is manifest from those things
which follow. For there are two states pertaining to the man
who is regenerating and is made a church, in the flrst state he
acts frora truth, in the other frora good, see n. 8516, 8539, 8643,
8048, 8658 ; in each state man is led of the Lord, in the flrst
by immediate influx, but in the other by influx both immediate
and mediate ; concerning the influx of good and trutii from the
Lord, immediate aud mediate, see n. 6472 to 6478, 6985, 6996,
7054 to 7058, 7270 ; iraraediate influx is represented by Moses
alone judging the people, but influx both iraraediate and rae-
diate by the princes of thousands, of hundreds, of flfties, and of
tens being chosen, who were to judge small things, and refer
great things to Moses, of whora we shall speak presently. But
these are arcana, which scarce any one can understand, except
who is in illustration frora the Lord, and by illustration in per
ception; those influxes, and also the effects thence derived,
may indeed be described, but still they do not fall rightly into
the thought, unless there be perception frora heaven ; and per
ception frora heaven is not given, except with those who are
in the love of truth from good, and not even thus, unless they
are in the love of truth from genuine good.
8686. "And the people stood upon Moses " — -that hereby is
signifled obedience in this case grounded in Divine Truth, ap
pears from the representation of Moses, as denoting Divine
Truth, see just above, n. 8685, hence to stand upon him signi
fies to consult Divine Truth, and to expect an answer from it,
and to do according to this answer, that is, to obey ; hy these
words in the internal sense is described the first state, in which
man, who is regenerating, is led by trutii from the Lord ; that
truth by which he is led is the Word, for this is Divine Truth.
8687. " Frora morning until evening " — that hereby is sig
nified in every state interior and exterior, appears from the sig
nification of raorning and evening, as denoting spiritual states,
which succeed each other as states of tirae in the world, viz. as
morning, mid-day, evening, night, and again morning; that
these times correspond to changes of states in the other life,
see n. 5672, 5962, 6110, 8426. The reason why it denotes in
terior and exterior is, because in the other life they are inte
riorly in good and truth, when in a state of morning there, that
is, in a state corresponding to the tirae of raorning, but exte
riorly iu good and truth, when in a state of evening there; for

288 EXODUS. [Chap, xvili.
when they are in a state of evening, tiiey are then in natural
delight ; but when in a state of raorning, they are in spiritual
delight, see n. 8431, 8452.
8688. " And the father-in-law of Moses saw all that he did
to thepeople" — that hereby is signified the oraniscience of Di
vine Good, appears frora the signification of seeing all that he
did, when it is said of the Divine Good, which is represented
by Jethi'o the father-in-law of Moses, as denoting omniscience;
for to see in the internal sense is to understand and perceive,
n. 2150, 2325, 2307, 3764, 4403 to 4421, 5400 ; but in tiie su
preme sense, where the Lord is treated of, it denotes foresight
and providence, see n. 2137, 2839, 3686, 3854, 3863, hence to
sec all that he did denotes omniscience.
8689. "And he said wlieref'o4'e sittest thou alone" — that
hereby is signified that it was without influx of truth grounded
in good frora any other source, appears frora the signiflcation
of sitting alone, when it is said of Divine Trutii proceeding im-
raediately from the Lord, which is represented by Moses, as
denoting influx frora it alone, and not at the same tirae from
any other source. How- the case herein is, may be manifest
from what was said above, n. 8685.
8690. " And all the people standing upon thee from morn
ing until evening " — that hereby is signified that hence in such
case is the all of will pertaining to those who are of the Spir
itual Church, in every state, appears from the representation of
Israel, who is here the people, as denoting those who are of
the Spiritual Church, see above, n. 8645 ; and from the signifi
cation of standing upon Moses, as denoting' obedience from
Divine Truth, see also above, n. 8686 ; and because it denotes
obedience, it is of the will, for obedience is from the will, but
it is the will to do truth from coraraand, but not frora affection,
which will is obedience ; and frora the signification of from
raorning until evening, as denoting in every state, interior and
exterior, see above, n. 8687. Tlie subject here treated of is
concerning the first state, in which raan is before regeneratiou,
which is that he does good from obedience, and not yet from
afl'ection, but this good is truth which he does, because only
from comraand, thus as yet frora corapulsion, but not from
freedom ; he does good frora freedora when he does it from
aff'ection, for every thing which fiows frora the affection which
is of the love, is free ; when raan is in the forraer state, then
the Lord flows in and leads iraraediately, but the immediate
influx of the Lord does not corae to perception, because it is
into the inmost principles of the raan, whereas the influx of the
Lord, which is iraraediate and at the same time mediate, comes
to perception and gives affection, for it is not only into man's
inmost principles, but also into his middle and outermost.
This latter state is treated of in what follows of this chapter,

8688— 8694.J EXODUS. 289
the forraer is treated of in these verses, where it is said of
Moses that he judged alone, see above, n. 8685.
8691. " And Moses said to his father-in-law " — tiiat hereby
is signifled the reciprocality pertaining to the reply, appears
frora the signification of saying, as here denoting a reply, for
Moses replies to his father-in-law ; the reason why it denotes
reciprocality is, because by Moses is represented Divine Truth
conjoined and united to Divine Good, see n. 8664, 8666 ; and
when there is conjunction and unition, then there is recipro
cality, for good acts and truth re-acts ; re-action is the recipro
cality pertaining to the reply. This also is in general the case
-with good and truth pertaining to the raan in whom they are
conjoined. 8692. " Because the people come to me to enquire of God" —
that hereby is signified that they do not will and act from any
other source than from this, because the Word has so said, ap-
¥ears from the representation of Moses, as denoting Divine
1-uth, thus the Word, see n. 5922, 6723, 6752 ; and frora the
signification of the people coming to him to enquire of God, as
denoting to consult what the Divine [being or principle] dic
tates, thus what they should will and act.
8693. " When they have a word " — that hereby is signified
in every thing that befals, appears from the signification of a
word, as denoting a thing which befals ; the reasoil why it de
notes in every thing is, because the people carae to hira alone,
and thereby is signified that Divine Truth was consulted in
every thing.
8694. " Tliey come to rae, and I judge between a man and
between his companion " — thathereby is signified that things
are arranged on such occasion from revealed truth, appears
from the signification of coming to me, when concerning Divine
Truth, which is represented by Moses, as denoting to consult
what is to be willed and done, as above, n. 8692; and from
the signification of judging between a man and between a com
panion, as denoting arrangement amongst truths ; that to judge
denotes to arrange, see above, n. 8685 ; that it denotes from
revealed truth, is a consequence, for it is said just above, that
the people carae to hira to enquire of God, and just below,
that he makes known to them the judgraents and the laws of
God. By revelation is meant illustration when the Word is
read, and in such case perception ; for they who are in good,
and desire truth, are so taught from the Word ; but they who
are not in good, cannot be taught frora the Word, but only be
confirmed in such things as they have been instructed in from
infancy, whether those tilings be true or false ; the reason why
they -who are in good have revelation, and they who are in evil
have not revelation, is, because all and singular things in the
Word in the internal sense treat of the Lord and of His king-
voL. vin. 19

290 EXODUS. [Chap. xvIiL
dom, and the angels attendant on raan perceive the Word ac
cording to the internal sense ; this is communicated to the man
who is in good, and reads the Word, and desires trutii from
affection, hence he has illustration and perception ; for with
those who are in good and thence in the aflection of truth, the
intellectual principle of the mind is open into heaven, and
their soul, that is, their internal raan, is in consort with the an
gels ; but it is otherwise with those who are not in good, thus
who do not frora the affection of good desire truth, to them
heaven is closed. But what the quality of revelation is to
those who are in good, and thence in the affection of truth,
cannot be described ; it is not manifest, neither is it altogether
hidden ; but it is a kind of consent and favoring from an inte
rior principle that a thing is true, and a non-favoring if it be
not true ; when there is a favoring, the raind is at rest aud is
serene, and in that state there is an acknowledgment which is
of faith. The reason why it is so, is grounded m the infiux of
heaven from the Lord ; for through heaven from the Lord
there is liglit, which spreads around and illustrates the intel
lect, which is the eye of the internal sight; the things which in
such case appear in that light are truths, for that light itself is
the Divine Truth which proceeds frora the Lord; that this
Divine Truth is light in heaven, has been frequently shown.
8695. "And I raake known the judgraents of God and His
laws " — that hereby is signified tlia-t hence they are taught
what is true and what is good, appears frora the signification
of raaking known, as denoting to teach ; aud frora the signifi
cation of judgraents, as denoting trutiis, see n. 2235, 6397 ; and
from the signification of laws, as denoting the trutiis of good;
the reason why laws denote the truths of good is, because the
law in an extended sense signifies the whole Word, in a less
extended sense the Historical Word, in a confined sense tiie
Word which was written by Moses, and in the most confined
sense the ten prec^ts of the Decalogue, see n. 6752 ; hence
inasmuch as the Word is the Divine Truth which proceeds from
the Divine Good of the Lord, laws denote the truths of good.
The truths of good are the truths which are frora good, and in
themselves are goods, because they derive their existere from
good. 8696. Verses 17 to 23. And the father-in-law of .Moses said
to him, ihe word is not good which thou doest. Decaying thou
wilt decay, also thou, also this people who is with thee, beeause
the word is too weighty for thee; thou canst not do it thou alone,.
Now hear my voice. Twill consult for thee, and God will he
with thee, be thou to the people as pertaining to God, and
bring tliou the words to God. And teach them statutes amd
laws, make known to them the way in which tliey shall go, and
the iBorh which ihsy shall do. And see thou out of all thepeoplt

8695, 8696.] EXODUS. 291
men of stoutness, fearing God, men of truth hating lucre ; and
set them princes of thousands, princes of hundreds, princes of
fifties, and princes of tens. And let them judge the people in
every time, and it shall be, every great word they shall bring to
thee, and every s'mall word they shall j'udge ; and roll thou
down from off thyself , and let them carry with thee. If thou
doest this word, and God hath commanded thee, and thou canst
stand ; and^ also all this people shall come upon their mvn
place in peace. And the father-in-law of Moses said to hira,
signifies foresight : the word is not good which thou doest, sig
nifies that a change shall be raade : decaying thou wilt decay,
also thou, also this people that is with thee, signifies that trutii
would thus perish which has been inseminated : because the
word is too weighty for thee, signifies that it is not possible lie-
cause not from order : thou canst not do it thou alone, signifies
that without influx of truth from the Divine [being or princi
ple] from some other source : now hear my voice, signifies con
sent grounded in union : I will consult for thee, and God will
be with thee, signifies that it is from the Divine [being or
principle] : be thou to the people as pertaining to God, signi
fies trutii proceeding iraraediately from the Lord : and bring
thou the words to God, signifies mediation and intercession :
and teach them statutes and laws, signifies that from truth im
mediate from the Lord are the external and internal goods and
truths of the church : and raake known to them the way in
which they shall go, signifies the light of intelligence and
thence life : and tiie work which they shall do, signifies faith
in act: and see thou out of all the people, signifies the
choice of subservient truths : men of stoutness fearing God, sig
nifies to which [truths] good from the Divine [being or prin
ciple] can be conjoined: men of trutii hating lucre,, signifies
which have pure truths without a worldly, end : and set them
princes of thousands, signifies primary [truths] which are in
the first degree under trutii iraraediate frora the Divine [being
or principle] : princes of hundreds, signifies primary [truths]
in the second degree: princes of flfties, signifles intermediate
primary [truths] : and princes of tens, signifies primary truths
in the third place : and they shall judge the people in all time,
signifies arrangeraent thus for ever: and it shall be, every
great word they shall bring to thee, signifies that every thing
is immediately from the Divine [being or principle] : and every
small word they^ shall judge, signifies the appearance of some
singulars and particulars frora another source : and roll thou
from off thyself, and let thera carry with thee, signifies thereby
functions and offices for them : if thou doest this word, and
God hath commanded thee, signifies that thus it is from thn
Divine [being or principh;] : and thou canst stand, signifies
thus an abiding with thera and also this people shall come

292 EXODUS. [Chap, xviii.
upon their own place in peace, signifies that they who are of
tiie Spiritual Church shall tiius be in good, and from good
shall be led.
8697. " And the father-in-law of Moses said to him '' — that
hereby is signified foresight, appears frora the signification of
saying, when it is predicated of the Divine Good which is re
presented by Jethro the father-in-law of Moses, as denoting
foresight, as also n. 5361, 6946.
8698. "The word is not good which thou doest" — that
hereby is signified that a change must be made, is manifest
from the things which follow.
8699. " Decaying thou wilt decay, also thou, also this peo
ple which is with thee " — that hereby is signified that thus
the truth would perish which has been inseminated, appears
frora the signification of decaying, as denoting to be consuraed
by degrees, thus to perish ; the reason why it denotes the
trutii which was inseminated is, because by Moses is meant
truth from the Divine [being or principle], and by people they
who receive : how the case herein is, will be said in what fol
lows. 8700. " Because the word is too weighty for thee " — that
hereby is signified that it was not possible, because not from
order, appears frora the signification of a word being weighty,
as denoting what is not possible : that a weighty word here
denotes what is not possible is manifest from the things which
precede, viz. that decaying he will decay, and the people who
are with him, by which is signified that truth would perish
which has been inseminated ; and also from what follows, viz.
" Thou canst not do it, thou alone," and afterwards, " if thou
doest this word, thou mayest stand," by which is raeant irapos-
sibility, if a change is not made. The reason whj^ it is not
possible because not from order is, because in the other life
every thing is possible which is from order ; the Divine Truth,
which proceeds frora the Lord, is what makes order, and i-s
order itself, hence every thing which is according to Divine
Truth, inasmuch as it is according to order, is possible, and
e\'ery thing which is contrary to Divine Truth, inasmuch as it
is contrary to order, is impossible ; that this is the case, may
appear raore evident frora examples ; it is according to order,
that they who have lived well will be saved, and that they who
have lived e-yilly will be condemned ; hence it is irapossible
that they who have lived well should be cast into hell, and that
th§y Avho have lived evilly should be elevated into heaven ;
consequently it is impossible that they who are in hell, by the
pure raercy of the Lord can be brought forth thence into hea
ven and saved ; for it is the reception of the Lord's mercy,
during their abode in the world, by which every one is saved ;
they who at that tirae receive it, in the other life are in

8697—8701.] EXODUS. 293
the raercy of the Lord, for in the othe life, in such case
.they are in the faculty of receiving it ; to give it to others, and
in general to every one at pleasure, if so be they J ave faith,
and thereby believe that they are cleansed frora sins, s impos
sible, because it is contrary to order, that is, contrary to the
Divine [principle] which is order. It is according to order,
that faith and charity be implanted in freedom and not in what
is forced, and that faith and charity, which have been implant
ed in freedom, remain, but not which has been implanted in
what is forced ; consequently it is irapossible that a man should
be saved, unless it be allowed hira, inasrauch as he is born in
evil, to. do evil, and to desist frora evil ; when he desists frora
evil of himself in the above freedom, then the affection of truth
and good from the Lord is insinuated, hence he has the free
dom of receiving those things which are of faith and charity,
for freedom is of the affection ; hence it is evident, that it is
impossible to force man to salvation, for if this could be done,
all men in the world would be saved. It is according to ordei",
that in the other life all be consociated according to the life
which they have acquired to themselves in the world, the evil
with the evil, and the good with the good, hence it is not pos
sible that the evil and good can be together ; neither is it pos
sible for those to be in good v/lio are in evil, for good and evil
are opposites, and one destroys the other ; hence also it is evi
dent, that it is not possible for those to be saved who are in
hell ; thus salvation cannot be given of mercy alone, without
respect to man's life. They who are in hell, and there tor
mented, impute their torments to tiie Divine [being or princi
ple], saying that the Divine [being or principle] can take away
their torments, if He is willing, because He is Omnipotent, but
that lie is not willing, and that hence He is the cause of their
torment, for he who is able and not willing [to take away tor
ment], they sayr, must be the cause of it ; but to take away such
torment is impossible, because it is contrary to order, for if it
were taken away, the evil would be in insurrection against the
good, and would subjugate the angels theraselves, and destroy
heaven ; but the Divine [being or principle] wills nothing but
good, viz. the happiness of the good, and torment only for tiie
sake of restraint, and at tiie same time the amendment of the
wicked ; since this is the end, which is the end of the Divine
Love and Mercy Itself, it is not possible that torments should
be taken away from him who is in hell. Frora these exainples
it may be manifest, that every tiling is impossible which is
ciintrary to order, however it raay appear poss ble to those who
do not know the mysteries of heaven.
8701. "Thou canst not do it thou alone "—that hereby is
signified without infiux of truth from good from sorae other
so'urce, appears from the signification of doing it alone, when

294 EXODUS. [Chap. x\iiL
it is said of Divine Trutii which is represented by Moses, as
denoting the influx of trutii frora it alone, and not at the same,
tirae from another source. How the case herein is, may be
manifest from what was said above, n. 8685, concerning the
iraraediate influx of Divine Truth, and concerning its immedi
ate influx and raediate together, viz. that the influx of Divine
Truth is iipmediate in the flrst state of man when he is regener
ating, but that the influx is immediate and mediate in the sec-
ond° tate, viz. when he is regenerated ; when the influx is im
mediate, tiie Lord indeed fiows in with good and truth, but at
tiiat tirae the good is not perceived but the truth, therefore at
that tirae raan ' is led by trutii, not so by good, but when the
influx is at the sarae tirae raediate, then good is perceived, for
the mediate influx is into the external sensual principle of man,
hence it is that man'on such occasion is led of the Lord by
good. In general it is to be noted, that raan is not regenerate
ed, until he acts frora the affection of good, for in this case he
wills good, and it is delightful and blessed to him to do it ;
when lie is in this state, then his life is the life of good, and he
is in heaven, for the universal ruling principle in heaven is
good ; but the trutii which is of faitii leads man to good, thus
to heaven, but does not set him in heaven. The reason of this
is, because in the other life all are consociated according to the
life of the will, not according to the life of the understanding,
for where will is, there is understanding, but not vice versa ;
it is so in heaven, and it is so in hell ; they who are evil, are
not sent into hell until they are in the evil of their life, for
when they are in this, they are also in the false of their evil ;
in like manner they who are in good, are also in heaven in the
truth of their good ; all are reduced in the other life to that
state, that they have one raind, viz. that what they will they
also think, but not that they think otherwise than what tiiey
will ; but in the world it is otherwise, for in the world a man
can think otherwise, yea can understand otherwise than he
wills, but this to the intent that he raay be reforraed, viz. may
understand good although he wills evil, and thus by under
standing raay be led to will good ; but in the other life every
one is led according to his own will principle which has been
procured in the world.
8702. " Now hear ray voice " — that hereby is signifled con
sent from union, appears frora the signiflcation of hearing a
voice, as denoting obedience, but in this case consent, because
it is said by Jethro, by whora is represented Divine Good
united to Divine Truth, whicli is represented by Moses ; that
they are united, see above, n. 8666 ; hence by hearing my
voice, is signified consent from union. It is to be noted, that
when good and trutii are conjoined, there is consent in all and
singular things, viz. of good with trutii and of truth with good;

8702—8705.] EXODUS 29 £
the reason is, because good is of truth, and truth of good, and
thus those two are one ; for what good wills, this trutii con
firms, and what trutii perceives as truth, this good wills, and
each together does : with these principles the case is sim
ilar as with the will and the understanding, for what the
will wills and loves, this the understandhig thinks and confirms,
and vice versa ; the reason why there is a similitude in the
two cases is, because good is of the will, and truth is of the un
derstanding. In such a state are they, who are led of the
Lord by good, see just above, n. 8701.
8703. "I will consult for thee, and God will be with tiiee "
— that hereby is signified that it was from the Divine [being
or piinciple], appears frora the signification of consulting, when
by the Divine Good, which is represented by Jetliro, as denot
ing what is decided by the Divine [being or 2:)i'inciple], thus
frora the Divine [being or principle] ; and frora the significa
tion of God being with tliee, as also denoting frora the Divino
[being or principle] ; hwt from the Divine [being or principle]
which is signified by consulting, respects the Divine Good,
which is represented by Jetliro ; whereas froin the Divine[he-
ing or principle] which is signified by God will be with thee,
respects the Divine Truth which is represented by Moses.
8704. " Be thou to the people [as] pertaining t(.i God " — that
hereby is signified trutii proceeding immediately from the
Lord, appears from the signification of being to the people
[as] pertaining to God, when it is said of the Divine Truth,
which is represented by Moses, as denoting proximately per
taining to the Lord, because proceeding immediately from
Him. What these things involve, will be evident from what
now follows.
87t»5. " And bring thou the words to God "—that hereby is
signified mediation and intercession, appears from the significa
tion of bringing words to God, when it is said of Divine Truth,
as denoting to mediate with the Divine [principle] itself and to
intercede, for he who mediates and intercedes, brings things to
Hini who brings aid. Mediation and intercession is of the
Divine Truth, because this proxiraately is attendant on the Di
vine Good, which is the Lord Himself; the reason why the
Divine Truli is proximately attendant on the Divine Good,
which is the Lord, is, because it imniediately proceeds from
Him. Inasmuch as occasion is given, it shall here be shown
hov,' tiie case is with the Lord's mediation and intercession.
They who believe that there are three persons, who constitute
the Divine [being], and are together ca'led one God, from the
sense of the letter of the Word, derive no other idea concern
ing mediation and intercession, than that tiie Lord sits at the
right hand of His Father, and discourses with him as man witii
man, and brings the supplications of men to the Father, and

296 EXODUS. [Chap, xviu
intreats that for His sake, because He endured the cross foi
the human race. He would pardon thera and be merciful ; such
;s the idea concerning intercession and mediation which the
siraple derive frora the sense of the letter of the Word. But it
is to be noted, that the sense of the letter is according to the
apprehension of siraple men, that they raay be introduced into
interior truths themselves : for the simple cannot form any
other idea concerning the heavenly kingdom, than as concern
ing an earthly kingdom, nor any < ther idea concerning the
Father, than as concerning a king on earth, and concerning the
Lord, than as concerning the son of a king, who is heir of the
kingdom ; that the simi)le have such an idea, is very manifest
from the idea of the Lord's apostles themselves concerning His
kingdom; for at first they believed, like the rest of the Jews,
that the Lord, as being the Messiah, would be the greatest
king upon earth, and would raise them to a height of glory
above all nations and people on the universal globe. But
when they heard from the Lord Hiraself, that Llis kingdom was
not on eartli but in heaven, then neither could they think any
other than that His kingdora in heaven was to be altogether as
a kingdom on earth ; wherefore also James and John asked,
that ill His kingdom one might sit on the right hand and the
other on the left ; and the rest of the apostles, who were also
-willing to becorae great in that kingdora, had indignation and
disputed amongst tiiemselves which of thera should be greatest
there ; and whereas such an idea was inherent in thera, and
could not be extirj)ated, the Lord also said to them, that they
should sit on twelve thrones to judge the twelve tribes of Is
rael, see Mark x. 37, 41 ; Luke xxii. 24, 30; Matt. xix. 28;
and on this occasion they did not know what was meant of the
Lord by twelve thrones, and by twelve tribes, and by judgment.
From these considerations now it may be manifest what the
idea is, and whence it is, concerning the Lord's mxediation and
intercession with the Father. But he who knows the interior
tilings i)t' the Word, has altogether another notion concerning
the Lord's mediation, and concerning His intercession, viz. that
He does not intercede as a son with a father, a king on earth,
but as the Lord of the universe with Himself, and as God from
Himself, for the Father and He are not two, but are one, as
Hiraself teaches, John xiv. 8 to 11. The reason why He is
called mediator and intercessor is, because by the Son is meant
Divine Truth, and by the Father Divine Good, n. 2803, 2813,
3704, and mediation is effected by Divine Truth, for by it is
given access to Divine Good ; for Divine Good cannot be ac
ceded to, because it is as the fire of the sun, but Divine Truth
[can be acceded to], because this is as light tiience derived,
which gives passage and access to man's sight, which is ground
ed in faith, n. 8644; hence it may be manifest what is to be

8705.] EXODUS. 297
understood by mediation and intercession. It raay be exiiedi-
ent further to say, from what ground it is that the Lord Him
self, who is tiie Divine Good itself and the sun itself of heaven,
is called a mediator and intercessor with the Father ; the Lord,
when He was in the world, before that He was fully glorified,
was Divine Truth, wherefore at that time there was mediation,
and He interceded with the Father, that is with the Divine
Good Itself, John xiv. 16, 17 ; chap. xvii. 9, 15, 17 ; but after
that He was glorified as to the Huraan [principle], then He is
called mediator and intercessor from this ground, because no
one can think of the Divine [being] Himseif, unless he forras
to hiraself the idea of a Divine Man, still less can any one be
conjoined by love to the Divine [being] Himself except by
sucii an idea ; if any one without the idea of a Divine Man,
thinks of the Divine [being] Hiraself, he thinks indeterralnate-
ly, and an indeterrainate idea is no idea ; or he conceives an
idea of the Divine [being] from the visible universe without an
end, or with an end in what is obscure, which idea conjoins
itself with the idea of the worshippers of nature, it also falls
into nature, and thereby becomes no idea ; hence it is evident
that there would not be any conjunction with the Divine
[being] by faith, nor by love ; all conjunction requires an ob
ject, and the conjunction effected is according to the quality of
the object ; hence it is that the Lord, as to the Divine Huraan
[principle], is called a mediator and intercessor, but mediates
and intercedes with Hiraself; that the Divine Qjrinciple] Itselt
cannot be apprehended by any idea, is raanifest frora the
Lord's words in John, " No one hath seen God at any tirae,
the only-begotten Son, who is in the bosom of the Father, He
hath brought Him forth to view," i. 18 ; aud again, " Ye have
neitiier heard the voice of the Father at any^ time, nor seen His
appearance," v. 37. Nevertheless, what is remarkable, all
who think from themselves or frora the flesh concerning God,
think of Hira indeterminately, that is, without any determinate
idea; whereas they who think of God not frora themselves,
nor from the flesh, but frora the spirit, think of Him deterinin-
ately, that is, present to theraselves an idea of the Divine
[being or principle] under a huraan appearance ; so the angels
in heaven think of the Divine [being or principle], and so the
wise ancients thought, to whom also, when the Divine [being
or principle] Itself appeared, it appeared as a Divine Man, for
tiie Divine [being or principle] passing through heaven is a
Divine Man, the reason is, because heaven is the G rand Man,
as has been shown at the close of several chapters.^ From
these considerations it is evident, what is the quality of the in
telligent ones of the world, and what is the quality of the
intelligent ones of heaven, viz. that the intelligent ones of
the world remove frora themselves the idea of a huraan prin-

298 EXODUS. [Chap, xviii.
ciple, hence it is that between their minds and the Divine
[being or principle] there is no mediation, in consequence
whereof tiiey have tiiick darkness ; whereas the intelligent ones
of heaven have an idea of the Divine [being or principle] in
the Human, thus the Lord is to thera mediation, and hence
their minds have light.
8706. " And thou shalt teach them statutes and laws " —
thai hereby is signifled that frora truth iraraediate from the
Lora are the external and internal goods and truths of the
church, appears from the representation of Moses, of whom
it is said, that he should teach, as denoting truth proceeding
iraraediately from the Lord, see n. 7010, 7382 ; and from the
signification of statutes, as denoting external goods and trutlis
of the church, see n. 3382, 8362 ; and frora the signification of
laws, as denoting the internal goods and truths of the church,
see n. 8695.
8707. " And thou shalt make known to them the way in
which they shall go " — that hereby is signified the light of
intelligence and thence life, appears from the signification of
way, as being predicated of the understanding of truth, see n.
627, 2333, in this case in an interior degree, because it is
predicated of the understanding pertaining to the raan of
the Spiritual Church by virtue of immediate influx of truth
from the Lord, by wliich there is not the perception of truth,
but the light which gives the faculty of understanding ; the
case with this light is like as with the light of the sight of the
eye ; to the intent that the eye raay see objects, there raust be
light, frora which coraes common illumination ; in this light
the eye sees and discerns objects, and is affected with beauty
and delight frora their agreeraent with order ; the case is simi
lar with the sight of the internal eye, which is the understand
ing ; to the intent that this may see, there must also be light,
frora which conies coramon illumination, in which appear the
objects, which are the things of intelligence and wisaora ; this
light is frora the Divine Truth, which proceeds iraraediately
frora the Lord, see n. 8644 ; the things exposed in this light
appear beautiful and delightful according to agreement with
the good pertaining to every one ; and from the signification
of the expression in which they shall go, viz. in the light, as
denoting thence life ; that go in the internal sense denotes life,
see u. 3335, 4882, 5493, 5606, 8417, 8428.
8708. " And the work which they shall do " — that hereby
is signified faith in act, appears from the signification of the
work which they shall do, as denoting action, in this case ac
tion from the light of intelligence, thus from faith, for faitii from
the Lord is in the light of intelligence, see above, n. 8707 ; so
much as man receives from the truths which are of faith, so
much he enters into that light, and is elevated into heaven ; but

8700—8711.] EXODUS.' 299
the reception of the tri.ths of faith is not effected by acknow-
ledgraent alone, but by acknowledgraent conjoined to life, that
is, by their being acknowledged in act ; this reception is -what
is raeant by the work which they shall do.
8709. " And see thou out of all the people " — that hereby is
signified the choice of subservient truths, appears frora the sig
nification of seeing, as here denoting to choose ; and frora the
signification of people, as being predicated of truths, see n.
1259, 1260, 3581, 4619; in the present case of truths subser
vient to truth immediately from the Divine [being or jirinci-
ple], which is represented by^ Moses, n. 7010 ; for flie princes
whom he was to choose were to-be subservient to. him ; that
princes denote subservient truths, will be seen below.
8710. " Men of stoutness, fearing God" — that hereby is sig
nified to which good frora the Divine [being or principle] could
be conjoined, appears from the signification of men of stout
ness, as denoting those who have strength frora truths, which
are grounded in good ; for by man [vir] is signified truth, see
n. 3134, 5502, and by stoutness the strength thence derived; in
the original tongue also strength is signified by the sarae ex
pression by which stoutness is here expressed ; the reason why
it denotes strengtii frora truths which are grounded in good is
because they are said also to be fearing God, and by fearing
God are signified those who are in good from the Divine [being
or principle], for the fear of God is worship grounded in the
good of faith and in the good of love, n. 2826, 5459.
8711. " Men of truth hating lucre " — that hereby is signified
which have pure truths without a worldly end, aj^pears frora
the signification of men of truth, as denoting pure trutlis; the
reason why men of truth denote pure truths is, because by men
are signified truths, n. 3134, 5502, and by truth faith, n. 3121 ;
thus by men of truth are signified the truths of faith, that is,
pure truths ; and frora the signification of hating lucre, as de
noting aversion from persuasions grounded in the false and
evil, for by hating is signified aversion, and by lucre, the false
and evil which persuade, and draw aside from truth and good ;
by lucre in general is signified every false grounded in evil,
which perverts the judgraents of the raind, and whereas this
has place with those wlio regard the world as an end, hence by
tiiose who hate lucre are also signified they who are not influ
enced by worldly ends. That lucre denotes every false ground
ed in evil which perverts the judgraents of the mind, and
draws aside frora truth and good, raay be raanifest to every
one who reflects ; in which sense also lucre is frequently men
tioned in the Word, as in Isaiah, chap, xxxiii. 15 ; chap. Ivi. 11 ;
chap. Ivii. 17. And in Jeremiah, chap. vi. 13 ; viii. 10 ; chap.
xxii. 17. And in Ezekiel, chap xxii. 27; chap, xxxiii. 31
And in David, Psalm cxix. 36.

SCO -EXODUS. [Chap, xviii.
8712. "And set thera princes of thousands " — that hereby
are signified the priraary things -which are in the first degree
under truth immediately "from tlie Divine [being or principle]
appears from the signification of princes, as denoting primary
things, see n. 1482, 2089, 5044, in the present case truths de--
rived from good, because those princes were to be under Moses,
by whora is represented Divine Truth proceeding f'l-ora Divine
Good, that is, frora the Lord ; and frora the signification of
thousands, as denoting those who are in the first degree ; for
by a thousand are signified many [persons] ; or in the abstract
sense many things, and where there are raany things, or they
who preside over raany, and hence are in a degree of greater
dignity, tlian who preside over few, in this case therefore who
are in the first degree, for they who were in an inferior degree,
were princes of hundreds, of fifties, and of tens ; that a thous
and in the internal sense does not denote a thousand, but many
[persons] or raany [things], see n. 2575.
8713. " Princes of hundreds " — tliat hereby are signified
primary things in the second degree, appears from the signifi
cation of princes, as denoting primary tilings, as jusf above, n.
8712; and frora the signification of hundreds, as denoting
many [persons] or many [things], but in the second degree, be
cause thousands denote tiiose iu the first ; that a hundred de
notes much, see n. 4400.
8714. " Princes of fifties " — that hereby are signified inter
mediate priraary things, appears frora the signification ot
princes, as denoting primary things, as above, n. 8712, 8713 ;
and from the signification of fifties, as denoting things interme
diate, viz. between those truths derived from good which are in
the second degree and those which are in the third, which are
signified by princes of hundreds, and princes of tens ; the rea
son why fifty denotes things intermediate is, because hj fifty is
signified both much and somewhat, the like as by five ; diat it
signifies much, see n. 5708, 6956, that it signifies somewhat,
see n. 4638, 5291, hence when fifty are named between a hun
dred and ten, they denote tilings intermediate. Intermediate
things are those which accede to one part, and proceed from
another, thus are between those -w^hicH are in a prior degree
and those which are in a posterior, for ine sake of conjunction.
8715. "And princes of tens" — that hereby are signified
primary things in the third place, appears from the significa
tion of princes, as denoting priraary things, as above ; and fi'om
the signification of tens, as also denoting raany things, but in a
less degree, because under hundreds; tiat tens also denote
raany things, see n. 3107, 4638. Princes being ordained over
a thousand, over a hundred, and over ten, represented abstract
edly from all number many things, in the fii-st degree, the
second, and the third, in like manner as in other passages iu.

8712—8717] EXODUS. 301
the Word ; as where the Lord said of the servant, " That he
owed ten thousand talents ; and that the fellow-servant owed
him a hundred pence," Matt, xviii. 24, 28 ; in like manner
where He speaks of a king about to wage war with another
king, " Consulting whether he was able with ten thousand to
meet the other, who was coining with twenty thousand." Luke
xiv. 31. In like manner in the Eevelations. " An angel de
scending from heaven laid hold of the dragon, and bound him
a thousand years, and cast him into the abyss, that he might
not any longer seduce the nations, until the thousand years
were consummated ; the rest of the dead did not revive, until the
thousandyears were consiimniated; this is the first resuscitation,"
XX. 2, 3, 5, 7 ; in this passage by a thousand is not signified a
thousand, but ranch without any nuraber. In like raanner in
Moses, " Jehovah doing mercy to a thousand generations that
love Him," Exod. xx. 6 ; Deut. v. 9, 10 ; chap. vii. 9 ; Jer. xxxii.
18. And in David, " The Word He commanded to a thousand
generations," Psaira cv. 8. Again, " A tiiousand shall fall on
thy side, and ten thousand, on thy right hand, it shall not corae
near to thee," Psaira xci. 7. Again, "The chariots of God
are two myriads, thousands of the peaceraakers," Psaira Ixviii.
17. Again, " Our flocks are thousands, and ten thousands in
our streets," Psaira cxliv. 13. Again, " A thousand years in
Thy eyes are as a day," Psalm xc. 4. Tlie case is similar with
a hundred and with ten, for the lesser numbers signify the like
with the greater multiplied by a like number, see n. 5291,
5335, 5708, 7973. That a hundred and ten also denote rauch,
see n. 3107, 4400, 4638.
8716. " And let thera judge the people in all tirae " — that
hereby is signifled arrangeraent thus for ever, appears from
the signification of judging, as denoting the arrangement of
truths, see above, n. 8685 ; and frora the signification of in all
tirae, as denoting for ever.
8717. " And it shall be, every great word they shall bring
to thee " — that hereby is signified that every thing is frora
truth iinniediately from the Divine [being or principle] appears
from the representation of Moses, as denoting trutii immediately
from the Divine [being or principle], see n. 7010, 7382 ; that
every thing is from it, is signified by every great word they
shall bring to him ; it appears frora the sense of the letter, as if
every thing was to be brought to Divine Truth, but whereas
every thing comes frora the Lord by trutii proceeding frora
Hira, for every thing of life is frora Him ; therefore in the in
ternal sense is not signified tv^ it, but frora it ; the case herein is
as was shown concerning influx, n. 3721, 5119,. 5259, 5779,
6332, viz. that it is not eftected frora exteriors to interiors, but
from interiors to exteriors ; the reason is, because _ all exterior
things are formed to serve interior things, as instrumental

302 EXODUS. [Chap. xviu.
causes serve their principal causes, and the former are dead
causes witiiout the latter ; it is to be noted, that in tiie internal
sense things are expounded such as they are in themselves, not
such as they appear in the sense of the letter ; the thing in it
self is, tiiat^the Lord by truth proceeding from Himself rules
all things even to tiie most singular, not as a king in the world,
but as God in heaven and the universe ; a king in the world
exercises only universal care, and his princes and officers exer
cise particular care ; it is otherwise with God, for God sees all
things, and knows all things from eternity, and provides all
things to eternity, and frora Hiraself keeps all things in their
order ; hence it is raanifest, that the Lord not only has uni
versal care, but also particular and singular of all things, 'other
wise than a king in the world. His arrangement is immediate
by [or through] the Divine Truth from Hiraself, and also is me
diate by [or through] heaven ; but the raediate arrangement
by [or through] heaven, is also as immediate from Himself, for
what comes out of heaven, this comes by [or through] heaven
from Him ; that this is the case, the angels in heaven not only
know, but also jierceive in themselves. That the Divine ar
rangement or providence of the Lord is in all and singular
things, vea, in the raost singular of all, howsoever otherwise it
appears" before man, see n. 4329, 5122, 5904, 6058, 6481 to
Olso, 6483, 6486, 0487, 6490, 6491. But this subject hardly
falls into the idea of any raan, and least of all into the idea of
those who trust to their own prudence, for they attribute to
themselves all prosperities which befal themselves, and the
rest they ascribe to fortune or chance, and few to the Divine
Providence, thus they attribute contingencies to dead causes
and not to the living cause; they say indeed, when things suc
ceed happily, that tiiis is from God, also that there is nothing
but what is from God, but few and scarce any in heart believe
this. The case is similar with those, who place all prosperity
in worldly and corporeal things, viz. in honors and riches,
and believe that these alone are Divine Blessings, wherefore
when they see several of those who are evil abound in such
things, and not so the good, they reject from their heart and
deny the Divhie Providence in singular things, not considering,
that the Divine Blessing consists in being happy to eternity,
»nd that the Lord regards such things as are rabraentary, as
the things of this world respectively are, no otherwise than as
raeans [or mediums] to eternal things ; wherefore also the Lord
provides for the good, who receive His Mercy in time, such
things as conduce to the happiness of their eternal life, riches
and honors to whom they are not hurtful, and non-riches and
honors to whom they are hurtful ; nevertheless to these latter
he gives in time in the place of honors and riches, to derive

8718—8721.] EXODUS. 303
gladness frora a few things, and to be more content than the
rich and honored.
8718. "And every small word they shall judge"— that
hereby is signifled the appearance of sorae particulars and sin
gulars from another source, appears from what has been just
now explained above, n. 87l7, viz. that by every great word
they shall bring to Moses, is signifled that all and singular things
even to the raost singular are frora the Lord ; hence also it fol
lows, that a sraall word likewise, that is, things particular and
singular, are from Hira. That there is an appearance that they
are frora another source, will be seen below.
8719. " And roll thou frora off thyself, and let thera carry
with thee " — that hereby are signifled thus functions and offices
for thera, appears from the signification of rolling frota off' thy
self, as denoting to derive also to others ; and frora the significa
tion of carrying with hira, as denoting to be of assistance. The
reason why by those words is signified that thus functions and
offices are for thera is, because the Lord acts all and singular
things, from Himself immediately, and mediately by [or
through] heaven. The reason why He acts mediately by [or
through] heaven is, not because He wants their aid, but that
the angels there may have functions and offices, and hence life
and happiness according to offices and uses ; hence it is, that
there is an appearance to them that they act from themselves,
but a perception that it is from the Lord ; these things are sig
nified by Moses rolling from off' himself, and hj the princes,
who judged small things, carrying with hira; That the Lord
flows in not only iraraediately, but also mediately, and not only
into the first, but also into the middle and into the last things of
order, see n. 6982, 6985, 6996, 7004, 7007.
8720. " If thou doest this word, and God hath commanded
thee " — that hereby is signified that thus it is frora the Divine
[being or principle], appears frora the signification of the ex
pression, " If God hath commanded that thou doest this word,"
as denoting that thus it is from the Divine [being or prin
ciple]. 8721. " And thou canst stand "—that hereby is signified thus
an abiding with thera, appears frora the signification of thou
canst stand, as denoting to have an abiding with those who are
of the Spiritual Church ; the reason why this is signified is, be
cause if trutii only flowed in iraraediately frora the Divine [being
or principle], and not by [or through] heaven mediately, tiie
man of the church could only be led by truth, but not by good,
as may be raanifest frora what was shown above, n. 8685,
8701 ; and unless he was led by good, he could not be in hea
ven, thus the Lord could not have an abiding place with him,
for the abiding p^ace of the Lord witii man is in the good per-

304 EXODUS. [Chap, xviii.
taining to Him, but not in truth except by [or through]
good. 8722. " And also all this people shall come upon their own
place in peace " — that hereby is signified that they who are of
the Spiritual Church shall be in good, and thus shall be led of
good, appears from the signification of people, as denoting those
^vllo are of the Spiritual Church, because by people are raeant
the sons of Israel, by whom is represented the Spiritual Church ;
and frora the signification of coming to a place, as denoting to
a state, to which they shall be led, which state is a state of
good, for they who are of the Spiritual Church, are led by truth
to good, and when they come to good, then they corae to their
own place ; that place denotes state, see n. 2626, 2837, 3356,
3387, 4321,- 4882, 5606, 7381 ; and frora the signification of
peace, as denoting the Divine [being or principle] in good, for
peace in the supreme sense is the Lord, and hence it is that it
intimately affects good, and is the esse of the happiness of those
who are in good ; so long as man is in truth, and not yet iu
good, he is in an untranquil state [or principle] ; but when ho
is in good, then he is in a tranquil state [or principle] thus in
peace ; the reason is, because the evil spirits cannot assault good,
but fiy away at the first perception of it, whereas they can
assault trutii ; hence it is, that when any are in good, they are
in peace. These are the things which are signified by this ex
pression, "All this people shall come upon their own place in
peace." What is meant by being led of the Lord by truth,
and what by good, see n. 8516, 8639, 8643, 8648, 8658, 8685,
8690, 8701.
8723. Verses 24, 26, 26, 27. And Moses hearkened to the
voice of his father-'in-law, and did all that he said. And Mo
ses chose men of stoutness from all Israel, andga/ve them heads
over the 'people,. princes of thousands, princes of hundreds, prin-
('f^ of flfties, and princes of tens. And they shall judge Israel
in all time, the difficult word they shall bring to Moses, and
every small word they shall judge. And Moses sent away his
father-in-law, and he went to his own land. And Moses heark
ened to tiie voice of his father-in-law, and did all that he said,
signifies effect according to orderly arrangement of Divine
Good : and Moses chose men of stoutness from all Israel, sig
nifies the choice of truth to which good could be conjoined
with those who were of the Spiritual Church : and gave them
heads over the people, signifies infiux into those truths : prin
ces of thousands, princes of hundreds, princes of fifties, and prin
ces of tens, signifies primary truths which were subordinate in
successive odrer to truth proceeding iraraediately from the
Divine [being or principle] : and they shall judge the people in
all time, signifies dependence thence pei-petual : the difficult
word they shall bring to Moses, signifies mediation and inter-

8722—8725.] EXODUS. 305
cession : and every small word they shall judge, signifies the
appearance of some particulars and singulars from another
source : and Moses sent away his father-in-law, signifies the ac
commodated state of Divine Trath : and he went to his own
land, signifies to the Divine [print iple] Itself.
8724. " And Moses hearkened to the voice of his fatiier-in-
law, and did all that he said " — that hereby is signified effect
according to the orderly arrangement of Divine Good, appears
without explication, for by Jetliro the father-in-law of Moses
is represented the Divine Good, see n. 8643 ; and by Moses the
Divine Trutii which proceeds from the Divine Good, n. 8644 ;
the Divine Truth, which proceeds frora the Lord, acts no
thing from itself, but from the Divine Good, which is the
Divine [principle] Itself, for the Divine Good is the esse, but
the Divine Truth is the existere thence derived, wherefore the
esse must be in the existere, that this latter may be something,
and hence soraething may by done. The Lord, when He was
in the world, was Divine Truth, and on this occasion the Divine
Good in Himself was the Father; but when He was glorified,
then He was made Divine Good even as to the Human [prin
ciple] ; the Divine Truth, which on this occasion proceeds from
Hira, is called the Paraclete, or Spirit of Truth. He who knows
these two arcana, if he be iu illustration frora the Lord, when
he reads the Word, may be in the understanding of several
things, which the Lord Himself spake concerning the Father
and concerning Himself, and also concerning the Paraclete the
Spirit of Truth, which otherwise would be incomprehensible
mysteries, as what he spake in John, ^^ Jesus said, the Son can
not do any thing from Himself, unless He seeth the Father
doing it ; for what he [the Fa/ther] doeth, ihe Son also doeth in
like manner. As the Father hath life in Himself, so hath He
given also to the Son, to hafve life in Himself f v.. 19, 26 ; again-
in the sarae Evangelist, '¦'¦The Holy Spirit was not ypt, because
Jesus was not yet glorifled," vii. 39 ; and in another placOj
'¦'¦If I did not go away, the Paraclete will not come unto you,
hut f I shall go away. Twill send Him to you: He the Spirit
of Truth shall not speak frmn Himself, hut whatsoever things
He shall hear. He will speak : He will glo'rify Me, because He
shall receive of Mine," xvi. 7, 13 ; and. several like passages
elsewhere. 8725. " And Moses chose men of stoutness frora all Israel "
— that hereby is signified the choice of truths to which good
could be conjoined with those who were of the Spiritual Church,
appears frora the signification of raen of stoutness, as denoting
truths to which good can be conjoined, see above, n. 8709 ;
and from the representation of Israel, as denoting those who
are of the Spiritual Church, see above, n. 8645. It is said the
choice of truths to which good can be conjoined, because there
VOL. vni. 20

r.6 EXODUS. [Chap, xviii.
are gi\'en truths to which good cannot yet be conjoined, and truths
to ^vllicll it can ; the truths to which it can be conjoined are tmtiis
confirraed, and also consociated with several [truths], even suc.i
truths as delight the intellectual sight, thus those truths enter
into the affection, which produces this effect that raan wills
thera ; when this is the case, then good conjoins itself to them,
for to will truths, and thence to act thera, raakes them to be
good ; it is to be noted further, that g»od is not conjoined with
truths until those truths are purified frora the falses which are
grounded in evil, and until they have connection with all the
truths which raust be truths of faith witii hira who is about to
be regenerated. The angels frora the Lord see and perceive
clearly and evidently the connection and purification of truths,
howsoever little sense and perception man raay have of any
such thing.
8726. " And gave thera heads over the people " — that hereby
is signified influx into those truths, appears frora the significa
tion of men of stoutness, who in this case are those whom he
gave for heads over the people, as denoting truths with which
good can be conjoined, see just above, n. 8725 ; and from the
representation of Moses, as denoting truth iraraediately from
the Divine [being or principle], see frequently above ; and
from tiie signification of giving them [for] heads, as denoting
to flow in, and thereby to qualify, that trutii iraraediately from
the Divine [being or principle], by [or through] thera might
lead the man of the church by good. How the case herein is,
raay be raanifest frora what has been before expounded, viz.
that the man who is regenerating is at flrst led by the truth
which is of faith, but when he is regenerated is led by the
good which is of charity, n. 8643, 8648, 8658, 8685, 8690, 8701 ;
and that in the first state, viz. when he is led by truth, the
Lord fiows in by [or through] Divine Truth which proceeds
immediately frora Hira, but in the other state, viz. when he is
led by good, the Lord flows in bv truth which proceeds both
iraraediately and raediately from Sim, n. 8685, 8701 ; and that
the raediate influx is equally frora the Lord as the iraraediate
influx, n. 8717 ; these are the things which are described in
this verse in the internal sense ; the influx itself of truth medi
ately from the Lord is signified by those words, that Moses
gave them heads over the people.
8727. " Princes of thousands, princes of hundreds, princes
of fifties, and princes of tens " — that hereby are signified pri
mary truths which are subordinate in successive order to tnith
proceeding iraraediately from the Divine [being or principle],
appears from what was adduced above, n. 8712, 8713, 8714,
8715, 8717, 8718, 8722.
8728. " And tiiey shall judge the people in every .time "—
that hereby is signified dependence tiience prepetual, appeare

8726—8731.] EXODUS. 307
from the signification of judging, as denoting the arrange
ment of truths, see above, n. 8685, in tiiis case subordinate
arrangement, which is dependence ; for the princes who were
to judge the people were in the place of Moses in sraall things;
in the internal sense, that truths in successive order from in
terior to exterior are subordinate to trutii iraraediately frora the
Divine [being or principle], by which [truths] the Lord thus
acts mediately ; but in the sense determined to persons it
denotes the angels and angelic societies in such subordination
and dependence, for by [or through] them the Lord acts raedi
ately and governs raen ; nevertheless they are not the angels who
govern, but the Lord by [or through] thera, see n. 8718, 8719.
As to what further concerns this subject, it is to be noted, that
some things also corae frora the angels themselves, who are
attendant on man ; but all the good and truth which are of faith
and charity, that is, of new life with raan, corae from the Lord
alone, also by the angels from Him ; in like manner all arrange
ment, which is continual, for that use. The things which corae
from the angels theraselves are such as accommodate them
selves to the affections of raan, and in themselves are not goods,
but still serve for introducing the goods and truths which are
from the Lord ; that in all time denotes for ever, is manifest
-without explication.
8729. " The difficult word they shall bring to Moses " — that
hereby is signified mediation and intercession, appears frora
what was explained above, n. 8705. It is here said that they
shall bring the word to Moses, but there, that Moses was to
bring it to God, nevertheless the same thing is involved in each
passage. 8730. "And every small word they shall judge " — that hereby
is signified the appearance of some particulars and singulars
froni another source, as above, n. 8718, where the same words
occur. 8731. " And Moses sent away his father-in-law " — that hereby
is signified the state of Divine Truth accommodated, appears
from this consideration, that when all things were reduced into
order, that is, accoraraodated, viz. wiien mediate truths were
subordinate to truth iraraediately from the Divine [being or
principle], there is an end of that state ; tiiis [end] is described
by Moses sending away his father-in-law, for the beginning
of that state is described by Jethro coming to Moses, and by
their being thus consociated for that end. The reason why it
was not before commanded of Jeliovah, that princes should be
arranged in order, who should also judge the people, but tiiat
this was done by the counsel and persuasion of Jetiiro, was that
this thing which is treated of in this chapter, might be fully
represented in its order. For the subject treated of in what
goes before is concerning a forraer state, in which tiiey of the

308 EXODUS. [Chap. xviiL
Spiritual Church are during regeneration, viz. when they are
led of the Lord by truth ; to this state succeeds another, which
is that they are led of the Lord by good ; this turning or change
of one state into another is what is described in this chapter by
Jethro. 8732. " And he went to his own land " — that hereby is
signified to the Divine [principle] Itself, appears from the
signification of going to his own land, as denoting to a
forraer state, thus to the Divine [being or principle] ; more
over by land [or earth] in the internal sense is signified
the church, and also heaven, hence in the supreme sense is
signified the Divine [being or princiiDle] ; that by land [or
earth] in the internal sense is signified the church, thus also
the kingdora of the Lord in the heavens, see n. 666, 662, 1066,
1067, 1733, 1850, 2117, 2118, 2928, 3355, 4447, 4535, 5577,
8011. The reason -why by land [or earth] in the supreme sense
is signified the Divine [being or principle], is, because Jethro
represented the Divine Good, thus the Divine [principle] Itself,
to return to which, in the historical sense of the letter, cannot
otherwise be expressed than by going to his own land ; for
significatives in the Word hold themselves in accommodation
lo the thing represented, the signification still remaining which
properly pertains to the expression ; as the signification of land
[or earth], which properly signifies the church, by reason that
they who are in heaven, do not think of land [or earth], when
it occurs in the Word, but of the spiritual state of the nation
which is in the land or earth, thus of the religious principle
prevailing there, wherefor when land [or earth] occurs where
the church is, on such occasion they have an idea of a church
there, and when they have an idea of a church, they have also
an idea of the Lord's kingdora, consequently of heaven, and
when they have an idea of heaven, they have also an idea of
the Divine [being or principle] there; but when the thing
represented treats of any other thing in the church, or in heaven,
then that thing raay be understood by land [or earth], as love,
charity, good, faith ; hence it is evident that the signification
still reraains, which properly belongs to the expression, as when
good is signified, or love, or charity, still the signification of a
church universally reraains, for those things are the essentials
of a church, and cause it to be a church.

8372—8735.] EXODUS. 309
CONTINUATION OF THE SUBJECT CONCERNING THE SPIRITS AND
INHABITANTS OF THE EARTH JUPITER.
8733. THE spirits of the earth Jupiter, inasmuch as in
the Grand Man they have reference to the imaginative [prin
ciple] OF THOUGHT, speak little, and think much; and when
they speak, their speech is cogitative, which differs from the
spee:hes of others in this, that it does not terminate so in tvliat
is sonorous, hut in a soft kind of murmur, which inwardly is
voluble; the thought itself thus unfolds itself with them into
speech. The reason is because they are of a middle genius
between the spiritual and the celestial; for the spiritual speak
sonorously, and inject the all of their thought into the speech,
whence their thought, in order to be known, must be collected
from expressions ; but the celestial not so, for what is of their
toill folds itself bg somewhat of thought into what is like a
wave, which affects and moves the unit of another according
to the state of the thing [spoken of].
8734. The speech of spirits in general is formed from the
ideas which are of thought, which according to fullness and,
affection fall into expression ; and ivhereas the entire idea of
a thing is thus presented and communicated, spirits can explain
more things within a minute, than a man in the world can
within an hour ; for every idea of a thing, such as it is in the
thought, is fully let into the thought of another. Hence it was
made evident to me what the conjunction of minds [animus]
or spiritual conjunction is, which is charity or mutual love.
viz. that the mind [mens] of one presents itself in the mind
of another with all the good of its thought and will towards
him, and thereby affects; and vice versa what spiritual dis
junction is, which is enmity and hatred, viz. that the mind
[mens] of one presents itself in the mind of another with the
thought and will of destroying him, whence comes rejection.
8735. I was further instructed by the spirits of the earth
Jupiter, who were attendant upon me for a considerable time,
that in that earth there are also those who call themselves
saints, and who command their servants, of whom they wish
to have great numbers, to give them the title of lords, threat
ening them with 2}unishment if they omit it ; they likewise for
bid them to adore the Lord of the universe, sayinsc that they
themselves are lords mediators, and that tney ¦wiu present tne
supplications of others to the Lord of the universe. The
Lord of the universe, who is our Lord, they do not call the
only Lord, as the rest do but the supreme Lord, by reason
that they call themselves a' so lords.

310 EXODUS. [Chap. xvui.
8736 These saints, who by their servants are saluted as
lords, call the sun the face of the supreme Lord, and believe
His habitation to be there, on which account also they adore
the sun. The rest of the inhabitants hold them in aversion,
and are unwilling to converse with them, as well because they
adore the sun, as because they call themselves lords, and are
worshipped by their servants as mediatory gods.
8737. The instructing and chastising spirits, spoken of
above, n. 7802 to 7812, do not come to them, as to others on
that earth, because they do not suffer themselves to be instruct
ed, neither are they amended by discipline, being inflexible in
consequence of acting from the love of self; the spirits say
that they know them by their cold, and when they perceive
cold, they depart from them.
8738. There was shown me by spirits the covering of the
head of those who call themselves saints ; it was a turreted
hat of a darkish color.
8739, Such appear in the other life to the right backwards
at some height, and there sit as idols, and, are also worshipped
at first by the servants who have attended them, but are after
wards held in derision by the same servants : and what sur
prised me was, that their faces shine there as by the light of
a fire, which is in consequence of their believing that they have
been saints, and also like the Lord who is in the sun ; but not
withstanding this fiery appearance of their faces, they are
still cold, and have an intense desire to be made warm ; hence
it is evident that the fire, whereby they shine, is as it were an
ignis fatuus.
8740. In order to make themselves warm, they seem to
theinselves to cut wood, and whilst they are cutting, there
appears underneath the wood something of a man, whom at
the same time they attempt to strike ; this comes to pass in
consequence of their attributing merit to themselves, and
whereas they attribute sanctity, they also impute to them
selves righteousness ; they who do this in the world, in the
other life seem to themselves to cut wood, as was the case
likewise with some from our earth, whom we have before
spoken of from experience, which experience, for the further
illustration of the subject, it is allowed to transfer from n.
4943, as follows: " In the lower earth beneath the soles of
the feet, are also they who have placed merit in their good
deeds and works ; several o them appear to themselves to
cut wood ; the place where they are is very cold, and they
seem to themselves to acquire heat by their labor ; I have also
discoursed with them, and it was given me to ask them
whether they were willing to leave that place? They said,

8736—8744.] EXODUS. 311
that as yet they had not merited it by their labor ; but when
that state is finished, they are taken away thence ; such spirits
are in a mere natural state, inasmuch as in the desire of mer
iting salvation, there is nothing of a spiritual principle, for
it comes from the proprium not from the Lord. Moreover
mch prefer themselves to others, and some of them despise
hers. If they do not receive more joy than others in the
other life, they have indignation against the Lord, wherefore
when they cut wood, it appears as if somewhat of the Lord
was under the wood ; this is in consequence of their indigna
tion. But whereas they have led a pious life, and have done
so from ignorance, in which was somewhat of innocence,
therefore occasionally angels are sent to than, and console
them. Moreover there appears to them from above to the lef:
at times as it were a sheep, at the sight of which they receive
consolation. See also n. 1110,
8741. The subject concerning the spirits and inhabitants
of the earth Jupiter will be continued at the close of the fol
lowing chapter.

EXODUS.
CHAPTEE THE NINETEENTH.

THE DOCTRINE OF CHARITY.

8742. EVEEY one has an internal man and an external
man ; the internal is what is called the spiritual man, and tiie
external what is called the natural man : each must be regene
rated that the man may be regenerated.
8743. With the raan who is not regenerated the external or
natural man rules, and the internal or spiritual serves ; but
with the man who is regenerated, the internal or spiritual man
rules, and the external or natural serves : this inversion cannot
ill any wise exist but by regeneration from the Lord.
8744. When the external man is not regenerated, he places
all good in voluptuousness, in gain, in haughtiness, and burns
with hatred and revenge against those who oppose themselves
[to him] ; and in this case the internal man not only consents,
but also administers reasons which confirm and promote ; thus
the internal man serves and the external rules.

312 EXODUS. [Chap, xix
8745. But when the external man is regenerated, the inter
nal places all good in thinking well of his neighbor and will-
ing well to him, and the external places all good in speaking
well of hira, and acting well towards hira ; and at length each
has for an end to love the neighbor and to love the Lord,
and not as heretofore to love self and to love the world: in
this case the external or natural man serves, and the internal
or spiritual rules.
8746. The internal man is first regenerated by the Lord, and
afterwards the external, and the latter by the former : tiie in
ternal raan is regenerated by thinking those things which are
of faith, and willing them, but the external by a life accord
ing to thera : the life of faith is charity.
.•^747. The raan who is regenerated, as to his internal man is
in heaven, and is an angel there with the angels, amongst
whom also he comes after deatii ; he can then live the life of
heaven, love the Lord, love the neighbor, understand truth,
relish good, and perceive the blessedness thence derived: these
things constitute the happiness of eternal life.

CHAPTEE XIX.

1. IN the third month of the going fortii of the sons of Is
rael out of the land of Egypt, in this day they came to the wil
derness of Sinai.
^J,. And they journeyed frora Eephidira, and carae to the
wilderness of Sinai, and encainjjed in the wilderness, and Israel
encamped there near the mountain.
3. And Moses went up to God ; and Jehovah called to him
from the raountain, saying, thus shalt thou say to the house of
Jacob, and announce to the sons of Israel.
4. Ye have seen what I have done to the Egyptians, and I
have borne you on the wings of eagles, and have brought you
to Myself.
5. And now if hearing ye will hear My voice, and will keep
My covenant, ye shall be to me apeculium* above all people ;
bscause all the eartli is raine.
6. Aud ye shall be to rae a kingdora of priests, and a holy
nation : these are the words which thou shalt speak to the sons
of Israel.
* The translator is here unwillingly compelled to adopt the Latin term peculi-
um, which the author uses to express the original nbaD> ^ there is no word in
the English language, by which the original can be properiy rendered. What tha
idea intended to be conveyed is, will sufficiently appear from the autl or's explir
cation.

8745—8747.] EXODUS. 313
7. And Moses came, and called the elders of the people, and
set before them all those words, which Jehovah commanded
them. 8. And all the people answered together, and said, all that
Jehovah hath spoken we will do : and Moses related the
words of the people to Jehovah.
9. And Jehovah said to Moses, behold I come to thee in the
thickness of a cloud, to the intent that the people may lieai*
whilst I speak with thee, and may also believe in thee to eter
nity; and Moses announced the words of the people to Je
hovah. 10. And Jehovah said to Moses, go to the people, and
sanctify thera to-day and to-raorrow, and let them wash their
garments. 11. And they shall be prepared for the third day, because on
the third day Jehovah Avill descend to the eyes of all the people
on Mount Sinai.
12. And thou shalt set boundaries to the people round about,
saying, take heed to yourselves lest ye corae up into the raoun
tain, and touch the extremity thereof; every one that toucheth the
mountain dying shall die.
13. A hand shall not touch it, because stoning he shall be
stoned, or darting with darts shall be dispatched, whether beast
or man [vir], he shall not live ; in drawing Jobelf tliey^ shall
corae up into the raountain.
14. And Moses went down frora the raountain to the people,
and sanctified the people, and they washed their garraents.
15. And he said to the people, be ye prepared for three days,
come not near to a woraan.
16. And it carae to pass, on the third day when it was raorn
ing, there were voices and lightnings, and a heavy cloud upon the
mountain, and the voice of a trurapet exceedingly veheraent,
and all the people trembled who were in the camp.
17. And Moses caused the people to go fortii to meet God out
of the camp, and they stood together in the lower parts of the
mountain. 18. And Mount Sinai smoked the whole of it, because that
Jehovah descended upon it in fire, and its smoke ascended as
the smoke of a furnace, and the whole mountain trembled ex
ceedingly. 19. And there was the voice of a trurapet going and strength
ening itself exceedingly ; Moses spake and God answered him
in a voice.
20. And Jehovah descended upon Mount Sinai to the head
• The translator feels himself under the necessity of adopting the term Joiei,
by which the author expresses the original nb-'D. f"'' *e same reason which com
pelled him at verse 5, to ad)pt the tevta peculiurn. The author's explication will,
UI this case also, render the meaning safBciently obvious.

314 EXODUS. [Chap. xix.
of the mountain, and Jehovah called Moses to the head of the
mountain, and Moses went up.
21. And Jehovah said to Moses, go down, earnestly intreat
the people lest possibly they break through to Jehovah to see,
and there fall raany of thera.
22. And also the priests who come near to Jehovah shall
sanctify themselves, lest peradventure Jehovah make a breach
in them.
23. And Moses said to Jehovah, the people cannot come up
to Mount Sinai, because thou hast witnessed to us, saying, set
boundaries to the raountain, and sanctify them.
24. And Jehovah said to him, go, descend, and come up
thou and Aaron with thee, and let not the priests and the
people break through to ascend to Jehovah, lest peradventure
he make a breach in them.
25. And Moses went down to the people, and said to them.

THE CONTENTS.

8748. THE subject treated of in what now follows, in the
internal sense is concerning the revelation of Divine Ti-uth
from the Lord out of heaven ; and in this chapter concerning
preparation to receive it.

THE INTEENAL SENSE.

8749. VEESES 1, 2. In the third month of the going
forth of tlie sons of Israel out of the land of Egypt, in this day
they came to the wilderness of Sinai. And tliey journeyed
from Rephidim, and came to the wilderness of Sinai, amd en
camped in ihe wilderness, and Israel encamped near the moun
tain. In the third month, signifies a fulness of state : of the
going fortii of the sons of Israel out of the land of Egypt, sig
nifies after that they who were of the Spiritual Church were
liberated from infestations : in this day, signifies on this occa
sion : they came to the wilderness of Sinai, signifies a state of
good in which the truths of faith were to be implanted : and
they journeyed frora Eephidira, signifies -what was continuous
of life frora the former state : and came to the wilderness of
Sinai, sigrifies to a state of good in which truths were to be
implanted : and encamped in the wilderness, signifies arrange
ment in that [state] : and Israel eno^impj i near the raountain,

8748—8750.] EXODUS. 316
signifies arrangement with those who are of the Spiritual
Church frora Divine Celestial Good.
8750. " In the third month" — that hereby is signified a ful
ness of state, appears frora the signification of month, as denot
ing state, for all times, as days, weeks, months and years, sig
nify states, n. 2788 ; and from the signification of three and '
third, as denoting what is complete, see n. 1825, 2788, 4495,
5159, hence in the third month denotes in the fulness of state.
It raay be expedient briefly to explain what is meant by ful
ness of state ; every state has its beginning, its progress, and its
end; when a state comes to its end, it is then full, and is called
a fulness : in the other life all things are measured by progres
sions of state and their successive changes from beginning to
end, as in the world by times ; the reason is, because in heaven
thfere are not times, but instead thereof states, which is ground
ed in this circumstance, because the sun in the other life,
which is the Lord, remains constantly in his place, nor, aS in
the world, by apparent diurnal progressions distinguishes the
day into morning, mid-day, evening and night, nor by appa
rent annual progressions distinguishes the year into spring,
sumraer, auturan and winter ; hence it is that in heaven there
are not tiraes, but instead thereof states ; yet whereas in the
inmost sphere of heaven there is a certain progression accord
ing to a Divine celestial forra, which coraes to the perception
of no one, and whereas according to that [progression] the
states of ail in heaven undergo changes, it is from this ground
that the angels there are alternately in the good of love, in the
trutii of faith, and in obscurity as to each ; it is from tiiis cir
cumstance that there is a correspondence of states there with
times in the world, viz. of a state of the good of love with
morning, of a state of the trutii of faith with mid-day, and of an
obscure state with evening and night ;. moreover the heat also
which is from the sun there is the good of love, and the light
which is from the sun there is the truth of faith ; hence also it
is that there is a correspondence of heat in the world with love,
which [love] is hence called spiritual heat, also of light in the
world with faith, which [faith] is hence called spiritual light.
There are in general two states of life, viz. a state of thought,
which is of the understanding, and a state of afl'ection which
is of the will ; a state of thought which is of the understanding
has relation to the truth which is of faith ; this state is what is
enlightened by light from the sun of heaven, which is the
Lord, the light also of the understanding in man is from that
light ; but the state of affection which is of the will has rela
tion to the good which is of charity, the heat of the will also,
which is love, in man is from the heat proceeding from that
sun in heaven, which is the Lord ; from these considerations
now it may be raanifest how the case is with states and theii

316 EXODUS. [Chap. xix.
changes in the other life, and what is meant by a fulness of
state, which is signified by the third raoiith; by state in this
passage, of which fulness is predicated, is meant the former
state, which they passed through who were of the Spiritual
Church ; that they who were of the Spiritual Church passed .
through two states, the first when they are led of the Lord by
truth, the second when by good frora Hira, see n. 8643, 8648,
8658, 8685, 8690, 8701 ; in the present passage is meant ful
ness of the former state, which has been described in what
goes before ; the other state is now described.
8751. " Of the going forth of the sons of Israel out of the
land of Egypt" — that hereby is signified after that they who
were of the Spiritual Church were liberated from infestations,
appears frora the signification of going forth, as denoting to be
liberated; and from the representation of the sons of Israel, as
denoting those who were of the Spiritual Church, see n. 6426,
6637, 6868, 7036, 7062, 7198, 7201, 7215, 7223 : and from the
signification of the land of Egypt, as denoting infestations, see
n. 7278 ; what infestations are, see n. 7474 : and that they who
were of the Spiritual Church were detained in the lower earth
even to the coining of the Lord into the world, and were liber
ated by tiie Lord, n. 6854, 6914, 7035, 7091, 7474, 7878, 7932,
8018, 8054, 8099.
8752. " In this day " — that hereby is signified on this occa
sion, appears from the signification of the expression in this
dav, as denoting on this occasion, for by day is signified state,
n. 23, 487, 488, 493, 2788, 7680, wherefore in this day denotes
on this occasion when there was a fulness of state.
8753. " They carae to the wilderness of Sinai " — that hereby
is signified a state of good in which the truths of faith were to
be implanted, appears from the signification of the wilderness
of Sinai, as denoting a state of good in which the truths of
faitii are to be implanted; wilderness here denotes the good in
which truths have not yet been implanted, and Sinai denotes
the truths themselves ; for a wilderness has several significa
tions, see n. 3903 ; in general it signifies what is uninhabited
and uncultivated, thus in a spiritual sense the good which as
yet does not contain truths, for good without truths is what is
spiritually uncultivated ; hence a wilderness signifies the new
will principle which has not yet been formed by the truths of
faith, n. 8457, as to what concerns the mountain of Sinai, it
signifies in the supreme sense the Divine Truth derived from
Divine Good, mountain the Divine Good, and Sinai the Divine
Trutii ; in the internal sense' it signifies the ti uth of faith de
rived from good, in the present case the truth of faith which is
to be implanted in good, because the law was not as yet pro
mulgated from it; the reason why the mountain of Sinai has
these significations is, because the law was thence promulgated

8751—8753.] EXODUS. 317
by the Lord, and the law is Divine Truth, derived from Divine
Good, and also is the trutii of faith derived frora good, n. 6753,
7462, 8695 ; hence it was that the sons of Israel encaraped in
the wilderness near that mountain, for from it were not only
promulgated the Ten Comraandinents, which are the law in a
confined sense, but likewise all the statutes of the church,
which Contained in thera, because they represented, the spirit
ual and celestial truths and goods of the Lord's kingdom ; that
the law was thence promulgated, is raanifest from the follow
ing chapter xx. that the statutes of the church were also thence
proraulgated, is raanifest from Exod. xxi. and following chap
ters, Levit. chap. vii. 37, 38 ; chap. xxvi. 34 ; the same thing
is signified by Sinai in David, " God, when thou wentest forth
before Thy people, when Thou didst march in the wilderness,
the earth trembled, the heavens also dropped before God ; this
Sinai before God, the God of Israel, thou 0 God causest to
drop the rain of benevolences," Psalm Ixviii. 8, 9, 10 ; in this
passage Sinai denotes the truth which is from good, for these
things are signified by the heavens dropping before God, and
by God dropping the rain of benevolences. And in the book
of Judges, " Jehovah, when thou wentest forth from Seir, when
thou didst depart frora the land of Edora, the earth trembled,
the heavens also dropped, the clouds also dropjjed waters, the
raountain flowed down before Jeliovah, Sinai itself before Je
hovah the God of Israel : in the days of Schamgar the son of
Anath, in the days of Jael, the ways ceased, and they that
went in paths went in winding ways, the streets ceased in Is
rael ; they ceased until I Deborah arose, until I arose a raother
in Israel," chap. v. 4, 5, 6, 7 ; in this passage also Sinai denotes
the law or the Divine Truth from the Divine Good, by virtue
whereof the truths of faith were implanted in its good, which
things are also signified by the heavens dropping, and the
clouds dropping waters ; that tiie truths of faith were deficient,
and were perverted, is signified by the ways ceasing, and by
those who went in paths going in winding ways ; that ways,
paths, and streets denote truths, see n. 627, 2333, 3123, 3477 ;
for the subject treated of in that prophetic song, which is of
Deborah and Barach, is concerning the perversion of the trutii
of the church, and concerning its restitution. So in Moses
" Jehovah came from Sinai, He arose to them from Seir, He
shone forth frora raount Paran, and carae frora Myriads of Ho
liness, on His right hand was X^e fire of the law ior \\\e-mf
Dent, xxxiii. 2 ; in this chapter the sons of Jacob are blessed
by Moses before his death, who begins the prophetic [expres
sion] of his blessing by Jehovah came from Sanai, and by Sa
nai are there signifled the truths of faith in the complex ; the
reason why he thus begins is because by the sons of JacoD are
signified all the truths and goods of faith, n. 3858, 3862, 3926,

318 EXODUS. [Chap. xix.
3939, 6335, in like manner by the sons of Israel, n. 5414, 5951,
5879. 8754. It raay be expedient here to say a few -words concern
ing the good in which truths are to be implanted, which [good]
is nere signified by the wilderness of Sinai ; that man in tiie
course of regeneration is first led by trutii from the Lord, and
afterwards by good, see n. 7993, 8643, 8648, 8658, 8685, 8690
8701 ; the man who is regenerating is led by truth to the in
tent that he may come to good, that is, raay know it, and next
will it, and at length do it ; but when by truth he is led to
good, he first comes to a good in which the truths of faitii have
not been yet implanted ; for truths cannot be implanted until
he is in good ; before this they are known indeed because they
are in the meraory, but in this case they are not in good, but
out of good; afterwards when raan receives new life, which
he then first receives when he is in good, the trutiisof faith are
implanted, and in the internal man enter into a kind of mar
riage with good ; this good, in which the truths of faith have
not yet been implanted, but which is still so disposed that they
may be received, is here meant by the wilderness of Sinai. No
other good is meant, but Christian good, concerning which see
n. 863o, 8636, 8637, 8638.
8755. " And they journeyed frora Eephidim " — that hereby
is signified what is continuous of life, frora the former state, ap
pears frora the signification of journeying, as denoting what is
continuous of life, see n. 4375, 4554, 4586, 6996, 8181, 8345,
8397, 8557 ; and frora the signification of Eephidira, as deno
ting the quality of the state of teraptation as to truth, see n.
8661, thus denoting the quality of the forraer state, see just
above, n. 8754 ; for in the forraer state the raan of the Spiritual
Church undergoes teraptations, wherefore from this state there
is continuity of life -which is signified by journeying from
Eephidira. 8756. " And came to the wilderness of Sinai " — that hereby
is signified to a state of good in which truths are to be im
planted, appears from what was said above, n. 8753, where
like words occur ; concerning the quality of that good, see n.
3754. 8767. " And encamped in the wilderness " — that hereby is
signified arrangeraent in it, appears from the signification of
encaraping, as denoting the orderly arrangement of truth and
good which are of the life, see n. 8103 ; and from the significa
tion of wilderness, as denoting a state of good not yet contain
ing the truths of faith, see above, n. 8753.
8758. " And Israel encaraped near the mountain" — that
hereby is signified arrangement with those who are of the Spi
ritual Church from Divine Celestial Good, appears from the
signification of encamping, as denoting arrangement, as above,

8754—8759.] EXODUS. 319
a, 8757; and from tiie representation of Israel, as denoting
those who are of the Spiritual Church, see also above, n. 8751 ;
and from the significatioB of mountain, as denoting the good of
celestial love, see n. 4210, 6435, 8327. By Divine Celestial
Good IS meant Divine Good in heaven, for Divine Good in
itself is far above heaven.
8759. Verses 3, 4, 5, 6, 7, 8. And Moses went up to God,
and Jehovah called to him from the mountain, saying, thus
shall thou say to the house of Jacob, and announce to ihe sons
of Israel. Ye have seen what I have done to the Egyptian.^,
and I have home you on the wings of eagles, and have brought
you to Myself. And now if hearing ye will hear my voice,
and will keep m,y covenant, ye shall he to me apeculiwm above
all people; because all the earth is mine. And ye shall be to
ine a kingdom of priests, and a holy nation; these are the
words whioh thou slialt speak to the sons of Israel. And Moses
came, and called the elders of the people, and set befcrre them
all those wo'rds which Jehovah commanded him. And all the
people answered together, and said, all that Jeliovah hath
spoken we will do ; and Moses related the words of the people
to Jehovah. And Moses went up to God, signifies trutii from
the Divine [being or principle] beneath heaven conjoining it
self with the Divine Truth which is in heaven : and Jehovah
called to hira frora the mountain, signifies unition of the Divine
Good in heaven with the Divine Trutii there : thus shalt thou
say to the house of Jacob and announce to the sons of Israel,
signifies the salvation of those who are of the Spiritual Church
external and internal : ye have seen what I h^ve done to the
Egyptians, signifies the remembrance of all things which bef'el
the evil who infested : and I have borne you on the wings of
eagles, signifies that by truths they were elevated to celestial
light : and have brought you to Myself, signifies thereby to the
good of love which is in heaven : and now if hearing ye will
hear my voice, signifies the reception of trutii : and will keep
ray covenant, signifies thereby life in good and thence con
junction : ye shall be to me a peculiuin above all people, sig
nifies that in such case the Divine Ti'uth will pertain to thera
above others : because all the earth is raine, signifies that the
Lord has all power in heaven and in earth : and ye shall be
to me a kingdom of priests, signifies that in this case the good
of truth will pertain to them : and a holy nation, signifies there
by the spiritual kingdom : these are the words which thou shalt
speak to the sons of Israel, signifies influx to receive trutiis in
good : and Moses carae, and called tiie elders of the people,
signifies the choice of those who were primarily in the intelli
gence of truth : and set before thera all those words, signifiet
proposition with influx : which Jehovali commanded, signifies
from the Divine [being or principle] : and all the people an-

320 EXODUS. [Chap. xix.
swered, signifies reception : and said, all that Jehovah hath
spoken we will do, signifies according to influx from the Divine
[being or principle] : and Moses related the words of the peo
ple to Jeliovah, signifies correspondence and conjunction.
8760. " And Moses went up to God" — that hereby is signi
fied trutii from the Divine [being or principle] which is beneath
heaven conjoining itself with the Divine Trutli which is in hea
ven, appears from the representation of Moses, as denoting
truth from the Divine [being or principle], see n. 6771, 6827,
7014, in this case truth frora the Divine [being or principle]
whicli is beneatii heaven, by reason that now he represents the
scms of Israel as a head, thus those who are of the Spiritual
Church, who as yet are not in heaven because not yet in good
forraed frora truths, n. 8753, 8754; and from the signification
of going up, as denoting to conjoin hiraself, for he who goes
up to the Divine [being], conjoins hiraself to Hira, as when
mention is made of going up into heaven, thereby is meant to
be conjoined with the Lord, and vice versa, when mention is
made of going down from heaven ; the Divine Truth in heaven,
with which there was conjunction, is meant by God, for the
Lord in the Word is called God frora Divi^ie Truth, and Jeho
vah frora Divine Good, n. 2586, 2769, 2807, 2822, 3921, 4402,
7010, 7268, 7873, 8301 ; and whereas the subject here treated
of is concerning the conjunction of Divine Truth with Divine
Good, therefore in this verse raention is first raade of God, and
presently of Jeliovah, in these words, " Moses went up to God,
and Jeliovah called^ to him from tlie mountain." It is said the
Divine Trutii in heaven, and afterwards the Divine Good in
heaven, by reason that the Divine Itself is far above the hea
vens, not only the Divine Good Itself, but also the Divine
Truth itself which proceeds iraraediately from the Divine Good ;
the reason why those principles are far above heaven is because
the Divine in Itself is infinite, and infinite cannot be conjoined
with finites, thus not with the angels in the heavens, except by
the putting on of sorae finite, and thus by accoraraodation to
reception ; the Divine Good Itself is also in itself a flame of
infinite ardor, that is, of love, which flarae no angel in heaven
can sustain, for he would be consuraed as a raan in the flame
of the sun if it were to glance upon him without intermediate
tempering; the light also proceeding from the flame of Divine
Love, which light is the Divine Truth, would blind all in hea
ven, if it were to flow in without remission from its own fiery
splendor ; from these considerations it may be raanifest, what
is the difl'erence between the Divine Good and Divine Truth
above the heavens, and the Di-vine Good and Divine Truth in
the heavens, which are here treated of.
8761. "And Jehovah called to him from the mountain" — ¦
that hereby is signifled the union of Divine Good in heaven

8760—8702.] EXODUS. 321
with the Divine Truth there, appears from the signification of
calling to hira or calling any one to Himself, when it is said of
the Divine [being or p'rinciple], as denoting conjunction, in
this case union, because it is said of Divine Good with Divine
Truth, which are made one by conjunction ; that to call any
one to Hiraself denotes conjunction, and also presence, n. 6047,
6177, 7390, 7451, 7721 ; the reason why it is Divine Good with
which was conjunction is, because it is said Jehovah, on which
subject see just above, n. 8760 ; and from the signification of
mountain, as denoting Divine Good in heaven, see just above,
n. 8768, in the present case denoting heaven, for whether wo
speak of Divine Good in heaven, or speak of heaven, it is the
same thing, because heaven exists from that good ; the case
herein is like that of all other things abstracted from their sub
jects, which, when spoken of, lead still to the perception of the
subjects in which they are; as when the truth of faith or good
of charity are spoken of, the man of the church is understood
in whom they are ; this is especially the case in heaven, for
there the Divine Good, united Avitli Divine Truth, is all in all,
ihus it is the life or soul of heaven.
8762. " Thus shalt thou say to the house of Jacob and an
nounce to the sons of Israel " — -that hereby is signified the sal
vation of those who are of the Spiritual Church external and
internal, appears from the signification of saying and announc
ing, as denoting salvation, for the things which are now said
and announced t'rom-Jehovah by Moses, involve salvation ; and
frora the signification of the house of Jacob and the sons of
Israel, as denoting the church external and internal, see n.
3305, 4286. What is raeant by the external church and the
internal church, has been occasionally sliown above, viz. that
the external of the ancient church was all that winch repre
sented the internal, and that the internal of the church was
that which was represented by externals ; as for example they
who raade Divine worship to consist in sacrifices, and in the
rites and statutes which represented the spiritual and celestial
things of the Lord's kingdom, were in externals ; but they who
made Divine worship at the same time to consist in the celes
tial and spiritual things which were represented, were in inter
nals : the case is the same at this day ; they who make Divme
worship to consist in frequenting temples, hearing preachings,
attending the holy supper, and do these things witii devotion,
without thinking any further concerning them, than that they
ought to be done because they are instituted and commanded,
these are of the external church ; but they who at the same
time believe that such things are to be done, yet that the essen
tial of worship is nevertheless the life of faith, that is, charity
towards tiie neighbor and love to the Lord, these are ot the
internal church : consequently also they are of the external
VOL. VIII.

322 EXODUS. [Chap. xix.
church, who do good to tiie neighbor and worship the Lord
merely frora the obedience of faith; but they are of the inter
nal church who do good to the neighbor and worship the Lord
frora love; so in all other cases. Nevertheless with everyone
who is of the church, there ought to be both, viz. an external
and an internal, otherwise there is no spiritual life pertaining to
hira, for the internal is as the soul, and the external as the
body of the soul ; but they who are of the external church, are
clearly^ in its externals but obscurely in its internals, whereas
they -(vho are of the internal church are clearly in internals and
obscurely in externals ; but they who are in externals and not
at the sarae tirae in internals, are not of the church ; all they
are in both, who are in good of life according to the doctrinals
of their church ; but they are in externals -without internals,
who are in worship and not at the sarae tirae in good of life
according to the doctrinals of the church. There are few who
know this, the reason is, because they make the all of worship,
and hence the all of salvation to consist in faith, and not at all
in charity ; hence also it is, that they who think about eternal
salvation, make it to consist in a life of piety, and not at all iu
a life of charity, see n. 8262 to 8257.
8763. " Ye have seen what I have done to the Egyptians " —
that hereby is signified the reraerabrance of all things which
befel the evil who infested, appears from the signification of ye
have seen, as denoting remembrance : and from the represen
tation of the Egyptians, as denoting the evil who infested, see
n. 7097, 7107, 7110, 7126, 7142, 7317; hence it is evident, that
by the words ye have seen what I have done to the Egyptians
is signified the reraerabrance of all things which befel those
who infested.
8764. " And I have borne you on the wings of eagles " —
that hereby is signified, and that thus by truths they were ele
vated to celestial light, appears frora the signification of bear
ing any one on the wings of eagles, as denoting to be elevated
on higih even into celestial light, for by bearing is signified to
be elevated, by wings are signifled spiritual truths, and by an
eagle the rational principle as to truth ; that an eagle has this
signification, see n. 3901, for eagles fiy on high ; for the an
cients by the visible heaven understood the angelic heaven,
the simple also believed that the habitation of the angels was
there; and also that on high, as being nearer to the sun and
stars, there was heavenly light itself; hence it is, that to be
borne on the wings of eagles denotes [to be borne] on high in
to that light; the reason why e'.evation thither is effected by
the truths of faith is, because the truth of faith is what elevates
man even to heaven, where its good is ; the reason why the
rational principle as to truth is an eagle is, because the rational
principle of man is his heaven, and the natural principle is

8763, 8764.J EXODUS. 323
respectively as earth, for the rational principle constitutes the
internal man, and the natural the external man. The reason
why wings denote spiritual truths is, because birds in general
signify things intellectual and thoughts, n. 40, 745, 776, 3219,
5149, 7441, hence -wings denote spiritual truths, because all
the intellectual principle is derived frora tliein ; the intel
lectual principle derived from falses, howsoever discerning
and acute it appears, is not an intellectual principle for the
intellectual principle sees from the light of heaven, and the
light of heaven is spiritual truth, that is, the truth of faith ;
wherefore where there is not the truth of faith, there is no light,
but thick darkness, and an intellectual principle in thick dark
ness is no intellectual principle : wings also denote the powers
which are of spiritual trutii from its good ; for the wings per
taining to birds, are as the hands and the arms pertaining to raan,
and by arms and hands are signified power, see n. 878, 3387,
4931 to 4937, 6327, 5328, 5544, 6292, 6947, 7518, 7673, 8050,
8153, 8281, 8304; that power is of spiritual trutii from good,
see 11. 3563, 4931, 5623, 6314, 6413. That wings denote spir
itual truths or the truths of faith, which has power frora good, is
manifest from other passages in the Word ; wlierefore when
wings are attributed to the Divine [being or principle], by
thera is signified the Divine Truth which has Omnipotence, as
where they are attributed to the cherubs, by which is signified
the providence of the Lord, as in Ezekiel, " Each cherub had
four faces, and each four wings ; their wings were erect of one
to the other ; each had wings covering their bodies : I heard the
sound of wings as the sound of great waters, as the voice of
Schaddai, when they went [I heard] the voice of a tumult as
the voice of a camp ; when they stood they let down their
wings ; I heard the voice of their wings kissing each other, and
the voice of wheels near them. The voice of the wheels of
the cherubs was heard even to the outer court, as the voice of
God Schaddai. The likeness of the hands of a man ivas under
their wings," i. 4, 6, 23, 24; chap. iii. 13 ; chap. x. 5, 21 ; that
wings in these passages denote Divine Truth, is manifest from
singular the parts of the description, both frora this circuin-
stauce that the wings were erect from the one to tiie other, and
also from this that they covered their bodies, likewise that
their sound was heard as the sound of great waters, as the voice
of wheels, and as the voice of Schaddai, and also that the like
ness of the hands of a raan was beneath their wings ; the wings
being erect of one to the other represented the consociation of
all tilings in the Divine [being or principle] ; covering the
bodies signified that the Diviiie Truth was a covering to the
Divino Good from which it proceeds ; for the Divine Good is a
flame, and the Divine Trutii is light thence derived, which
matter encompasses and thereby covers the forraer ; the flame

324 EXODUS. [Chap. xix.

appear in heaven, but only the light in which ia
is thus perceived as heat, whicli is love ; the

itself does nol
fiame, which __  , . . , -
sound being heard as the sound of great waters, signifies the
quality of Divine Truth in heaven ; in like manner its voice as
the voice of wheels, and as the voice of Schaddai, for sound
and voice are attributed to Divine Truth ; it is therefore said
the voice of great waters, because waters are trutiis, n. 2702,
3058, 3424, 4976, 5668, 8137, 8138, 8568; also the voice of wheels,
because wheels denote the truths of doctrinals by reason that
chariots denote doctrines of truth, n. 5321, 5945, 8146, 8148,
8215 ; also the voice of the God Schaddai, because the God
Schaddai denotes trutii chiding in teraptations and afterwards
coraforting, n. 1992, 4572, 5628 ; the likeness of the hands of a
man beneath the wings, signified the omni^iotence which per
tains to Divine Truth, because hands denote power, and in the
supreme sense omnipotpnce, when they are attributed to the
Lord. From these considerations it may be manifest what was
represented by the wings of the cherubs, which were over the
propitiatory, which was over the ark of the covenant, and by
their being expanded, upwards, and covering the propitiatory,
Exod. xxv. 20 ; also what the cherubs represented on the cur
tains of the tabernacle, and on the vail ; and also in the temple
of Solomon ; in like raanner what they represented around the
new house spoken of in Ezekiel, chap. xii. 18, 19, 20; also
what is signified by the four animals about the throne, each of
which had for itself six wings round about, Eev. iv. 8 ; and
what by the seraphim standing above the throne, '¦'¦each of
which had six wings," Isaiah vi. 1, 2. That wings in the in
ternal sense denote spiritual truths or the truths of faith, is
manifest frora Ezekiel, " Thus saith the Lord Jehovih, a great
eagle, great in wings, long with quills, full of feathers,
which had needle work, carae upon Lebanon, and took a sraall
branch of a cedar, and brought it into a land of trading ; then
he took of the seed of .the land, and set it in the field of a
sower, he took it to great waters, it became luxurious, and
was raade into a luxuriant vine. And there was anothsr
eagle, great in wings, and full of feathers, to which,
behold 1 the vine applied its roots, and sent fortii its shoots
to it, in a good field, at raany waters ; it was planted to
raake a branch, and to bear fruit, that it raight be for a vine of
magnificence," xvii. 1 to 8 ; this prophetic [passage] describes
the establishment of a Spiritual Church by the Lord; the
eagle there mentioned is faitii ; great in wungs and long in
quills denote the truths of faith; needlework is the scientific
principle ; growth thence is described by the small branch of a
cedar from Lebanon, by a land of trading, by the seed of the
land in the field of a sowei at great waters ; the church itself
thence derived is the vine ; that a vine denotes the Spiritual

8765.] EXODUS. 325
Church, see n. 1069, 6113 ; and that it denotes the external, n.
6375 ; but that a vine of magnificence, which was from the
other eagle, denotes tiie internal church, see n. 6376, for the ex
ternal of the church is described by one eagle, and its internal
by the other ; afterwards is described by^ the prophet in the
same chapter, how that church established amongst the an
cients was perverted amongst the Jews. In like manner by
wings, is signified the trutli of faith in David, " If ye shall lie
amongst the orders the wings of a dove overspread with silver,
and her quills with the yellowness of gold," Psalm Ixviii. 14 ;
the wings of a dove are the truths of faith ; that a dove denotes
faith, see n. 870, which are said to be overspread with silver,
because silver is trutii derived from good, n. 1651, 2964, 5658,
6914, 6917, 7999. That wings denote Divine Truth, is also
manifest from the following passages, " They that wait on Je
hovah are renewed in strength, they ascend in wing as eagles,"
Isaiah xl. 31 ; and in David, " God rode upon a cherub, and
did fly. He was carried on the wings of the wind," Psaira
xviii. 11 ; Psalm civ. 3 ; speaking of the Divine Truth and its
power. Again, " Jeliovah will cover thee under His wing,
and under His icings thou shalt conflde ; truth is a shield and
buckler," Psaira xci. 4, to be covered with the wing of Jeho
vah, and to confide under His wings, denotes the protection
and confidence which are of faith ; in like raanner " to be hid
under the shade of the wings of God," Psalm xvii. 8; "to con
fide in tlie shade of Hiswvngs," Psalm xxxvi. 7 ; Psalm Ivii.
1 ; Psalm Ixi. 4 ; "to sing in the shade of His icings," Psalm
Ixiii. 7. As most expressions have also an opposite sense, so
likewise have wings, in which sense they signify falses, as in
the Eevelations, " Out of the smoke of the pit of the abyss
went forth locusts, and the voice of their wings was as the
voice of' many horses running to war," chap. ix. 2, 9 ; where
wings denote falses combating against truth, for a locust de
notes the false in extremes, see n. 7643.
8765. " And have brought you to Myself" — ^that hereby is
signified thus to the good of love which is in heaven, appears
from this consideration, that Jehovah, who says that they were
brought to Hiraself, is the Divine Good of the Divine Love,
see 11. 2586, 2769, 2807, 2822, 3921, 4402, 7010, 7268, 7873,
8301, 8760, in this case tiie Divine Good of the Divine Love in
heaven, see n. 8761. How these things cohere with what im
mediately precedes, is evident, for in what immediately^ pre
cedes, by I have borne you on the wings of eagles, is signified
that by truths they were elevated to celestial light, and by
these words, I have brought you to Myself, is signified to the
Divine Good of love in heaven, inasmuch as by the trutiis which
are of faitii, raan is brought to good, thus into heaven, and to
the Lord there, for raan is not in heaven, thus not with the

326 EXODUS. [Chap. xix.
Lord, until he is hi good, tiiat is, in the affection of charity.
They who place salvation in faith alone, and not at the same
time in the life of faith, tiiat is, in tiie life of charity, believe
that any one can come into heaven, and to tiie Lord, howsoever
he has lived ; for they do not know what the life of raan is,
and because they do not know tiiis, they suppose that the life
is nothing ; wherefore if they are asked whether an evil person
can be amongst the good, they say that he can through the
mercy of God, because it is a work of omnipotence ; yea, if tiiey
are asked whether a devil can become an angel of heaven, they
answer in the affirmative, if he be willing only to receive faith,
for they have no doubt about his power to receive ; but if tiiey
are told that evil cannot be turned into good, thus hell cannot
be turned into heaven with man, and that this is impossible be
cause contrary to order, consequently contrary to Divine Truth,
thus contrary to God Himself, who is order, to this they reply
that such things are reasonings about salvation, which they have
no concern with ; from these, and Irom innumerable other
cases it may be manifest, into what blindness concerning sal
vation and eternal life the doctrine concerning faitii alone
leads. 8766. " And now if hearing ye will hear My voice " — that
hereby is signified the reception of truth, appears frora the sig
nification of hearing, as denoting obedience, see n. 2542, 3869,
4652 to 4660, and because hearing denotes obedience, it denotes
also reception, see n. 5471, 5475, 7216 ; and frora the signi
fication of the voice of Jehovah, as being the Word, tntu
Divine Truth, see n. 219, 220, 6971, 7573.
8767. "And will keep ray covenant" — that hereby is sig
nifled life in good, and hence conjunction, appears from the
signification of keeping a covenant, as denoting to live accord
ing to the precepts, thus in good, and thereby to be conjoined
with the Lord. The reason why to keep a covenant denotes
to live according to the precepts, thus in good, and thereby to
be conjoined with the Lord, is, because the articles of the cov
enant were all things which were coraraanded, which were call
ed testimonies, judgments, laws, and statutes, specifically the
ten precepts ; the latter and the forraer were also called covenant,
because by thera it was established ; that to keep those things
denotes to live according to thera, is evident from the significa
tion of keeping in the Word, for frequent raention is there made
of hearing precepts and keeping thera, and by hearing, is sig
nified to receive them by faith, and by keeping to receive them
by life, that is, to live according to them. The reason why to
keep a covenant denotes also to be conjoined is, because by
covenant in the universal sense is signified conjunction, see n.
665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804 ; wliich. ia
from this ground, because he who lives according to the pre-

8766—8770.] EXODUS. 327
cepts is conjoined with the Lord ; for the precepts teach life,
and also give life, and thereby open the way- to heaven, and the
sight to the Lord.
8768. " And ye shall be to Me a peculium above all people"
— that hereby^ is signified that in such case the Divine Trutii
would pertain to thera above others, appears frora the significa
tion of being a peculium of Jehovah or the Lord, as denoting
to be the Lord's, for a peculiuin denotes property and thus pos
session ; the reason why it denotes those with whora is the Word,
is because they who have the Word, that is, where the church is,
are said to belong to the Lord above others ; that they are said
to belong to the Lord, appears from the Lord's words in John,
chap. i. 11 ; chap. x. 2, 3, 4. That they who are of the church,
thus with whora the Word is, are called a peculiura, is manifest
frora David, '•'¦Jah hath chosen Jacob for Himself, and Israel for
His peculium f Psalm cxxxv. 4; that Jacob and Israel denote
those who are of the church, with whom the Word is, is evident.
In like manner in Moses, " Thou art a holy jDeople to Jeliovah
thy God, Jehovah thy God hath chosen thee, that thou mayest
be to Hiiiiybr a people of peculium out of all people who are on
the faces of the earth," Deut. vii. 6 ; chap. xiv. 2. The reason
why they who have the Word are a peculium and property
above others is, because they know the truths and goods of
faith, and in consequence tiiereof can live the life of heaven and
thereby be conjoined with the Lord, more than others ; for the
good, which makes heaven with raan, has its quality from the
truths of faith, thus good becomes more celestial or raore di
vine with those who have genuine truths, which are truths frora
the Word, supposing they are kept, that is, supposing that the
life is formed according to thera ; that this is the case, is mani
fest from Moses, " Jeliovah testifies to day, that He may be to
thee for a God, in whose ways thou shalt go, and shalt keep
His statutes, and His precepts, and His judgments, and, shalt
obey Ilis voice. And Jehovah testifieth to thee to day, tKat thou
he to Him for a people of peculium, as He spake to thee, and
that thou keep all his precepts," Deut. xxvi. 17, 18.
8769. " Because all the earth is Mine"— .that hereby is sig
nified that tlie Lord has all power in heaven and in earth, appears
from the signification of earth, as denoting in the internal sense
the Lord's kingdora in earth, and also the Lord's kingdom iu
heaven, see n. 1413, 1607, 4447. The reason why it is the
Lord wlio has that power is, because the Lord is meant by Je
hovah in the Word, see n. 1343, 1736, 2921, 3035, 5663, 6281,
6303 ; tiiat the L-:rd has all power in heaven and in earth. Ho
Himself teaches in Matthew, xxviii. 16, 18 ; see also n. 8331.
8770. " And ye shall be to Me a kingdom of priests "—that
hereby is signified that in such case they shall have the good
of truth, appears from the signification of a kingdora of priests,

328 EXODUS. [Chap. xix.
as here denoting spiritual good, which is the good of truth,
that is, the good into which the raan of tlie Spiritual Church
is introduced by trutii ; the reason why this good is signified
by a kingdom of priests is, because this is said to the house of
Jacob and the sons of Israel, by whom is represented the Spi
ritual Church, external and internal ; by the house of Jacob
the external church, and by the sons of Israel the internal,
n. 8762 ; by kingdom also is signified truth, n. 1672, 2547,
4691 ; and by priests good, for the priestly [office or principle],
which was represented by the priests, signifies Divine Good,
and the regal [office or principle], of the Lord, which was re-
])resented by kings, signifies Divine Truth, n. 1728, 2015, 3670,
6148. In the representative church amongst the posterity of
Jacob, there was first a kingdom of judges, afterwards a king
dom of priests, and lastly a kingdom of Idiigs, and by the king
dom of judges was represented Divine Trutii from Divine
Gii(-)d; but b_v the kingdom of priests, who were also judges,
was represeiifed Divine Good, from which Divine Trutii is de
rived ; and by the kingdora of kings was represented Divine
Truth without Divine Good ; but when something of the priest
hood was adjoined also to the regal [office], then was also re
presented by kings the Divine Trutli, in which there was so
much of good as there was of the priestiiood adjoined to the
regal office. All these things were instituted in the Jewish
Church, that by them might he represented states of heaven,
for in heaven there are two kingdoms, one which is called the
celestiiil kingdom, and the other which is called the spiritual
kingdom; the celestial kingdom is what is called the priest
hood, and the spiritual kingdom what is called the royalty of
the Lord ; in the latter Divine Truth reigns, in the former Di
vine Good; and whereas the representative of the celestial
kingdom began to perish, when they sought a king, therefore
on thi:, occasion, that the representative of the Lord's kingdom
in the heavens raight still be continued, the Jews were separ
rated from the Israelites,* and by the Jewish kingdom was re
presented the celestial kingdom of the Lord, and by the Isra
elitish kingdom his spiritual kingdom. They who are ac
quainted with these things raay know the reasons why the
forms of government amongst the posterity of Jacob were suc
cessively changed ; why also, when they asked a king, it was
said to them of Jehovah by Samuel, that by so doing they re
jected Jehovah, that He should not reign over them, 1 Sam.
viii. 7, and that on this occasion was declared to them the right
* The terms m this paragraph rendered Jewa and Jewish, are expressed in the
original Latin by Judcei and Judaicum. the term Judcei denoting the people of
Judah, and the term Judaicum denoting what pertains to thepeople of Judah.
When therefore it is said, that the Jews were separated from the Israelites, it
only means to express the separation between the people of Judah and the people
of IsraeL

8771, 8772.] EXODUS. 329
of a king, verse 11, and following verses of the same chapter,
by Avhicli is described Divine Trutii without Good ; they who
are acquainted with the things above mentioned, may also
know why somewhat of the priesthood was granted to Da^'id;
and also why after the time of Solomon the kingdom was di
vided into two, viz. into the Jewish kingdora and the Israelit
ish kingdora ; concerning the tAvo kingdoms in heaven, see n.
3635, 3883 to 3896, 4112, 4113, 4133.
8771. " And a holy nation "—that hereby is signified thus a
spiritual kingdom, appears frora the signification of nation, as
denoting those who are in good, see n. 1259, 1260, 1416, 1849,
6005 ; and from the signification of holy, as being predicated of
truth which is of good, see n. 6788, 7499, 8127, 8302, 8330,
hence a holy nation denotes good from which truth is derived.
It is said a kingdom of priests and a holy nation, and each
signifies the spiritual kingdom, but with a diff'erence ; a king
dora of priests signifies those who are in good from truth, but
a holy nation signifies those who are in good and thence in truth ;
they who are in good from truth look by [or through] truth*
upwards to the Lord ; but they who are in good and thence in
truth, are in the Lord, and frora Him look at truths ; [these two
states] succeed each other also with those who are regenerat
ing, in whom the spiritual kingdom, that is, the life of heaven
is implanted by the Lord ; for by trutii they are introduced into
good, thus into heaven, for heaven is good, and when they are
hi heaven, then there and thence they look at truths.
8772. " These are the words which thou shalt speak to the
sons of Israel " — -that hereby is signified influx to receive truths
in good, appears from the signification of speaking, when from
the Divine [being or principle], as denoting infiux, as n. 2951,
548i; 5743, 5797, 6152, 6291, 8128, 8661 ; the reason why it
denotes to receive truths in good, is, because it is said of the
sons of Israel, by whom is signified the Spiritual Church ; and
the Spiritual Church is with those who are in good wherein
are truths. It maybe expedient briefly to explain how the case
is with good in which are truths; he who knows the formation
of good from truths, knows the veriest arcana of heaven, for
he knows the arcana of the formation of man anew, that is, of
the forraation of heaven or the Lord's kingdom with him ; all
Christian good or spiritual good has in it tlie truths of faith, for
the quality of that good is from the truths which are of faith ;
the good which has not its quality from the truths of faith, is not
Christian good, but is natural good, which does not give eter
nal life : the reason is, because' natural good has in it only
natural life, which life is not unlike the life of beasts, for they
also are in good when they are tame ; but beasts cannot, receive
spiritual life ; hence it is evident, that spiritual life is only
acquired by the truths of faith. This life, viz. spiritual life, is

CZO EXODUS. [Chap. xix.
fii-st acquired by knowing the truths which are of fiiith, after
wards by acknowledging thera, and at length by believing
them ; when they are only known, they are tiien as it were in
the door, when they are acknowledged they are then in the outer
court, but when they are believed they are then in the bed
chamber, thus they go from the exteriors towards the interiors
successively ; in the interior raan is the good, which continually
flows in frora the Lord, aud there conjoins itself with truths,
and makes them to be faith, aud next to be charity ; this good
attracts truths to itself, for it is a desire to them, that by tliem
it may procure to itself a quality, and thereby exist. When
theret'iire those truths are conjoined to good, then man is regen
erated, for then he no longer looks from truths at what is to be
believed and what is to be done, but frora good, because he is
irabued with truths, and has thera in himself, nor has he con
cern about truths from any other source than what he can see
from his own good, and he sees continually more and more, for
they are produced thence as ofi'springs from their parents;
these offsprings are from the marriage of good and truth, such
as is called the celestial marriage ; the truths which are thence
produced, have in themselves good, because they are born frora
it; these enter good successively, and enlarge it and perfect it,
and this to eternity. Frora these considerations it is manifest,
how the case is with the two states pertaining to the man who
is regenerating, concerning which see above, n. 7992, 8643,
8048, 80.-;8, 86S5, 8690, 8701 ; also n. 8516, 8539, 8722.
8773. " And Moses came and called the elders of the people"
— that hereby is signified the choice of those who are primarily
in the intelligence of truth, appears frora the signification of
calling to himself, as denoting choice ; and from the signifi
cation of the elders of the people, as denoting those who are
priraarily in the intelligence of truth, and in the sense abstract
ed from person, primary truths, see n. 6623, 6625, 6890, 8178,
8585. The case herein is this, they who are in good not yet
formed by truths, which good is treated of in this chapter, are
first formed of the Lord by priraary truths, that is, by coramon
[or general] truths, in which and from which the rest are ;
primary truths are, that God is one, that the Lord was born a
man to save the human race, that there is a heaven and that
there is a hell; that they come into heaven who have lived
well, and into hell who have lived evilly ; also that love to God
and love towards the neighbor are the precepts on which the
rest hang, and that that love cannot be given except by faitii ;
these and the like are primary truths, which are fir.st inshiuated
by the Lord into the good pertaining to the man who is regen
erating; when these trutiis are insinuated, and are made
[i ruths ¦ of good, then the rest are iusiiniated, and in those com
mon or priraary [truths], and under them, are arranged iu ordel

8773- 8778.] EXODUS. 331
according to a celestial form, and thus by degrees cause the life
of heaven to be in that man, and make him as it were a heaven
in a sraall image ; that is, cause all things which are of the un
derstanding, and which are of the will pertaining to him, to be
in consociation with the goods and truths pertaining to the an
gels, thus to be with the angels.
8774. " And set before them all those words " — that hereby
is signified proposition with influx, appears from the significa
tion of setting words before thera, as denoting proposition ; the
reason why it denotes with influx is, because by speaking, when
f'i'ora the Divine [being or principle], is signified influx, as
above, n. 8772.
8775. " Which Jeliovah commanded him " — that hereby is
signified from the Divine [being or principle], appears without
explication. 8776. " And all the people answered " — that hereby is sig
nified reception, appears from the signification of answering,
as denoting reception, when to speak words denotes influx, n.
8772; that to answer also in other places denotes reception,
see n. 2941, 2957, for it is the reciprocality of influx, see n.
2919, 4096, 8340.
8777. " And they said all that Jehovah hath spoken we will
do " — that hereby is signified according to infiux from the
Divine [being or principle] appears frora the signification of
doing as Jehovah has spoken, as denoting according to influx
from the Divine [being or principle], for by speaking is sig
nified influx, n. 8772, and by Jehovah the Divine [being or
principle]. 8778. " And Moses related the words of" the people to Je
hovah" — that hereby is signified correspondence and conjunc
tion, appears from the significati(.ra of relating [bringing back]
words to Jehovah, as denoting correspondence aud thence con
junction; for the subject treated of is concerning the covenant
which was to be established with thepeople, and whereas cove
nants are established by consent on both sides, therefore some
thing resembling it is done here, viz. that Jehovah proposes,
and the people answer, in this case by Moses, by whora is re
presented truth from the Divine [being or principle] conjoined
with Divine Truth in heaven, n. 8760, which is a mediating
[principle]; but the covenant is not established with man
otherwise than by reception of the influx of truth from tiie Di
vine [being or principle], and in such case by correspondence,
for when superior things fiow-in into inferior they are not other
wise received. What correspondence and reception by it is,
may be manifest from what has been shown at the close of
several chapters concerning tiie correspondenpe of all things
pertaining to man, with those things which are in lieayen ; aud
also on the saiae occasion that all conjunction of natural

332 EXODUS. [Chap. xix.
things with spiritual, and in general of inferior tilings with
superior, is effected by it ; for correspondence is not given un
less inferior things by subordination are subjected to superior,
and when they are subjected, the superior tilings act in the in
ferior altogether as a cause in its effect. Frenn these considera
tions it may be manifest, how the case is with the reciprocality
of raan when the Divine [being or principle] flows in, and con
cerning the conjunction, which is here described in the sense
of the letter by the raanner whereby covenants are established,
viz. that Jehovah speaks l)y an internuncio [a messenger be
tween parties] to the people, and tiie internuncio brings back
the answer to Jehovali; for thus conjunction with the Divine
[being or principle] may be apprehended by man.
8779. V erse 9. And Jehovah said, to Moses, behold I come
to thee in the thickness of a cloud; to the intent that the people
may hear in My speaking with thee, and also may believe in
thee to eternity ; and Ma.ses announced the words of the people
to Jehovah. And Jehovah said to Moses, signifies the influx
of the Divine [being or principle] by truth from the Divine
[being or principle] concerning revelation : behold I come to
thee in the thickness of a cloud, signifies that it shall be made
in a species most natural : to the intent that the people may
hear in ily speaking with thee, signifies that they who arc of
the Spiritual Church may apprehend Divine things : and also
may believe in thee to eternity, signifies that there raay be the
faith of trutii which shall be perraanent : and Moses annonnced
the words of the people to Jehovah, signifies correspondence
and conjunction.
8780. " And Jeliovah said to Moses " — that hereby is signi
fied the influx of the Divine [being or principle] by truth from
the Divine [being or principle] concerning revelation,, appears
frora the signification of saying, when the subject treated of is
concerning revelation from the Divine [being or principle], as
denoting influx ; that to say also in other passages denotes in
flux, see n. 5743, 7291, 7381, 8221, 8262, 8660 '^ tiiat Jeliovah
is the Divine [being or principle] from whom revelation is
made, is evident ; and that Moses denotes truth from the Divine
[being or principle], by which it is made, see n. 6771, 6827,
7014 ; that it denotes influx concerning revelation, is manifest
¦froni what follows, viz. that Jehovah would come to them in
the thickness of a cloud, to the intent that thepeople may hear
hi My speaking with thee, and, also may believe in thee to eter
nity ; by which words is signified revelation, and its quality.
By revelation here, in the internal sense, is not meant revela
tion such as was raade to the Israelitish people frora Mount
Sinai, viz. that the Lord spake in a sonorous voice, and the sur
rounding peo]3le heard, but revelation is raeant which is not
made by a sonorous voice, but inwardly in raan ; this revela-

8779—8781.] EXODUS. 333
tion is raade by illustration of the interf al sight, which is tiie
understanding, when raan, who is in the affection of truth from
good, reads the Word ; on such occasion illustration is made by
the light of heaven, which is frora the Lord as a sun tiiere ; by
that light the understanding is illustrated no otherwise than the
external sight, which is of the eye, by the light -ivhich is from
the si.in of the world ; when the understanding is illustrated by
that Divine light, it then perceives that to be true which is
true, it acknowledges it inwardly in itself, and as it were sees
it ; such is the revelation of those who are in the aff'ection of
truth frora good, when tiiey read the Word ; but they who are
in the affection of truth frora evil, that is, who desire to know
truth merely for the sake of lienors, of gain, of reputation, and
the like, these do not see truths, but only see things which con
firm the doctrinals of their church, whether they be true or
false; the light which illustrates on such occasion is not the
Divine light, from heaven, but is sensual light, such as is that
of the infernals, which light, at the presence of heavenly light,
becomes mere gross darkness ; for when these latter read the
Word, they are altogether blind to the truth which does not
make one with their doctrinals ; as for exaraple ; they who
place salvation in faith alone, when they read the Word, at
tend nothing at all to those things which are there said con
cerning love and charity, yea neither do they see them, for
those things fall into the shade of the sight, as things which
are absolutely in a side direction, or as things which are to the
back; in like raanner as the Jewish nation, which prefers it
self above all other nations in the universe, does not see that
it is the Lord who is raeant in the prophets, howsoever plainly
this is said ; the reason is, because they see only what confirms
their own doctrinals concerning the Messiah, that he should
corae as a great Hero, should do greater miracles than Moses
did, and should introduce them into the land of Canaan, on
which occasion they were all to go with magnificent pomp,
hearing the supplications of the Gentiles, who would lay hold
of the wings of their garraents to accompany them. Inasmuch
as these things are parts of their doctrinals, they do not see any
thing concerning the Lord, but it is to them as thick darkness.
The case is thus with respect to all other errors. From these
considerations it -may be raanifest how the case is with the rev
elation of trutii from the Word.
8781. " Behold I come to thee in the thickness of a cloud "
— that hereby is signified that it shall be raade in a species the
most natural, appears from the signification of coining to thee,
when it is said by Jehovah to Moses, by whora is represented
trutii frora the Divine [being or princ'ple], which is of the
Spiritual Church, n. 8760, as denoting revelation ; and frora
the signification of the thickness of a cloud, as denoting in a

334 EXODUS. [Chap. xix.
species the raost natural, such as is the Word of the Old Testa
ment in the letter ; see preface to chap, xviii. Gen. and n. 4060,
4391, 5922, 6343, 6752, 8106, 8443 ; thickness^ [or density] de
notes what is obscure, such as is the quality of the thought of
raan grounded inraere sensual lumen ; that is, in what is most
natural ; in this quality [of thought] were the posterity of Jacob
at that time, as are also the Jews at tiiis day, concerning the
Divine [being or principle], for the Divine [being or princiiile]
cannot otherwise appear to any one than according to the state
of his life and perception thence, thus heavenly light raust
needs appear as the thickness of a cloud to those who are in
the love of self and of the world, in which love the Jewish na
tion was principled more than others ; the Word in the letter,
especially the prophetic Word, is no other in respect to its in
ternal sense ; in its internal sense there is light, such as is com
paratively the light of the sun above the clouds, which light in
the Word is called glory ; wherefore also it is said in the Word
that Jehovah is carried upon the clouds, rides upon them, flies
upon theni, hath His guest-chamber upon them, that the Lord
will come in the clouds of heaven, and several other expres
sions of a like nature, which would never have been said of
Jehovah, that is, of the Lord, unless they had signified the
light of trutii in which He is in heaven, and a cloud [had sig
nified] the shade of truth, in which they are -who are beneath
[heaven]. 8782. " To the intent that the people raay hear in ray speak
ing with them " — ^tliat hereby is signified that they who are of
the Spiritual Church raay apprehend Divine things, appears
from the signification of hearing, as denoting to perceive, see
n. 6017, thus to apprehend; and frora the representation of
the sons of Israel, who are here the people, as denoting those
who are of the Spiritual Church, see frequently above ; and
frora the signification of in My speaking, as denoting Divine
Truths, for the voice of Jehovah is Divine Truth, n. 219, 220,
3563, 6971 ; so also the speech.
8783. " And also may believe in thee to eternity " — that
hereby is signified that there may be the faith of trutii which
shall be permanent, appears frora the representation of Moses,
as denoting trutii from the Divine [being or principle], see n.
6771, 6827, 7014 ; and frora the signification of believing, as
denoting faitii : and frora the signification of to eternity, as de
noting what shall be perraanent. The case herein is tliis,
Divine Truth is not received by any one, unless it be accom
modated to the apprehension, consequently unless it appear in
a natural form and species ; for human minds at first apprehend
none but terrestrial and worldly things, and not at all spiritual
and celestial things, wherefore if spiritual and celestial thing!
were exposed nakedly^, they would be rejected as if they wen

8782—8786.] EXODUS. 335
nothing, according to the Lord's words t.i John, " If I have
told you earthly things and ye believe not, how should ye be
lieve if I should tell y5u super-celestial things," iii. 12; this
was particularly the case with those who lived before the com
ing of the Lord, who at length were in such blindness, that they
knew nothing, because they were not willing to know any thing
concerning the life after death, concerning the internal raan,
concerning charity and faith, and concerning any thing celes
tial, which things they rejected, because they held thera in
aversion ; for they who regard terrestrial and worldly things
as an end, that is, who love thera above all things, hold spirit
ual things in aversion, and almost abhor the very narae of thera ;
the case is nearly the sarae at this day ; the learned of the
world indeed believe, that they should receive the Word raore
favorably, if celestial things were exposed nakedly, and if it
was not written with such siraplicity ; but they are very ranch
deceived, for in such case they would have rejected it more
than the siraple, and would have seen in it no light, but mere
gross darkness ; for human learning induces this darkness with
those who trust to their own intelligence, and on that account
extol themselves above others. That such things are hid frora
the wise, and revealed unto infants, that is, to the simple, the
Lord teaches in Matthew, chap. xi. 25, 26 ; and Luke chap. x.
21 ; the same is also very evident from this consideration, that
they who are atheists and naturalists, as they are called,
are such as are learned ; this the world knows, and this they
themselves know.
8784. " And Moses announced the words of the people to
Jeliovah " — that hereby is signified correspondence and con
junction, appears frora what was explained above, n. 8778,
where like words occur.
8785. Verses 10, 11, 12, 13. And Jehovah said to Moses,
go to thepeople and sanctify them to-da,y, and to-morrow, and
let them wash their garments. And they shall be prepared for
the third day, because on the third day Jehovah will descend to
the eyes of all the people on Mount Sinai. And thou shalt set
boundaries to the people round about, saying, take heed to your
selves lest ye come up into the mountain, and touch the extremity
thereof ; every one that toucheth the mountain dying shall die.
A hand shall not touch it, because stoning he shall he stoned,
or darting with darts shall be dispatched, whether beast or man
[vir] he shall not live, in drawing Johel they shall come up into
the mountain. And Jehovah said to Moses, signifies^ revela
tion concerning preparation : go to the people, signifies con
junction : sanctify thera to-day and to-raorrow, signifies the
vailing of the interiors that they may appear in the holy prin
ciple of faith now and afterwards : and let thera wash their
garments, signifies the purification of truths : and they shall be

336 EXODUS. [Chap, xix
prepared for the third day, signifies preparation thereby pie
nary : because on the third day, signifies inasmuch as in tha
end when they are prepared to receive : Jehovah will descend
to the eyes of all the people, signifies the coraing of the Lord,
and in such case illustration : on Mount Sinai, signifies into the
good in which truth is to be implanted : and set boundaries to
the peojjle round about, signifies extension into heaven no fur
ther than to the spiritual spheres of good : saying, take heed
to yourselves lest ye come up into the raountain, signifies no
extension at all to the celestial societies which are in the love
of good : and touch the extremity thereof, signifies not even to
intermediates : every one that toucheth the raountain dying shall
die, signifies that whosoever of the Spiritual Church infuses
hiraself even to celestial societies, will perish : a hand shall
not touch it, signifies that they who infuse themselves by any
self-confidence : because stoning he shall be stoned, signifies
that thus the truths of faitii whicli pertain to thera, perish : and
darting with darts he shall be dispatched, signifies that also
spiritual good [perishes] : whether beast or raan he shall not
live, signifies that good and truth loose spiritual life : in draw
ing Jobel, signifies those who have comraon [or general] celes
tial perception : they shall corae up into the mountain, signifies
extension even to the celestial.
8780. " And Jeliovah said to Moses " — that hereby is signi
fied revelation concerning preparation, appears from the signi
fication of saying, when it is said by Jeliovah, as denoting rev
elation from the Divine [being or principle]. That it denotes
revelation concerning prejiaration, is raanifest frora what fol
lows, for the subject therein treated of is the raanner in which
they were to be prepared to receive truth from the Divine [be
ing or principle].
8787. " Go to the people" — that hereby is signified conjunc
tion, appears frora the representation of Moses on this occasion,
as denoting trutii from the Divine [being or principle], which
is beneatii heaven, see above, n. 8760 ; and from the represen
tation of the sons of Israel, who are here the people to whom
he was to go, as denoting those who are of the Spiritual Church,
see frequently above ; the reason why going to the people when
it is said by Jeliovah denotes conjunction is, because trutii from
the Divine [being or principle], which is represented by Moses,
is a raediating principle of the Divine with those who are of
the church, for that conjunction may be effected, which is here
represented by the covenant between Jehovah and the people,
there must be mediation ; therefore also by Moses is represent
ed truth from the Divine [being or principle] beneath heaven
conjoined with Divine Truth in heaven, n. 8760, this for the
sake of mediation.
8788. " And sanctify them to-day and to-morrow " — tha

8786—8788.] EXODUS. 337
hereby is signified a vailing of the interiors that they raay ap
pear in the holy principle of faith now and afterwards, appears
frora the signification of sanctifying, as denoting to arrange that
they raay appear in a holy^ princiine as to what is external ;
and whereas this is effected by a vailing of the interiors, there
fore this is also understood by sanctifying; that to-day and to
morrow denotes now and afterwards is evident. It raay be
expedient briefiy to explain how the case herein is ; the church
instituted araongst the Jews was not a church as to them, but
only the representative of a church ; for to raake a church,
there raust pertain to the man of the church faith in the Lord,
and also love to Him, and likewise love towards the neighbor ;
these constitute the church ; but these things did not pertain
to the people who were called Jacob, for they neither acknow
ledged the Lord, thus neither were willing to hear of faitii in
Him, still less of love towards Him, and not even towards the
neighbor ; for they were principled in self-love and the love of
the world, which loves are altogether opposite to love to the
Lord and love towards the neighbor ; such was the principle
in-rooted in that people frora tiieir first parents ; hence it is,
that with that people there could not any church be establish
ed, but only those things of the church be represented ; the
church is represented, when raan places worship in externals,
but in such as correspond to celestial things ; in this case in
ternal things are represented by external, and the internal
things are open in heaven, with which [heaven] conjunction is
thereby effected ; to the intent therefore that the Israelitish
people raight represent, when their interiors were without the
faith and love of heaven, even full of self-love, and the love of
the world, those interiors were vailed, in consequence wliereof
external things might be communicated with spirits, and by
them with angels, without internal things ; wherefore unless
the internal things had been vailed, they would also have been
open, and in this case tiie representative would have perished,
because filthy things would have burst forth and contaminated.
The Israelitish people, above all others, were capable of being
thus vailed, because they, above all others, adored external
things, and raade all holiness, yea every thing Divine, to consist
in thera. From these considerations it may be raanifest what
is raeant by sanctifying, viz. that it denotes a vaUing of the in
teriors, that they may appear in the holy principle of faith, yet
not to theraselves, but to the angels attendant on them ; see
what has been shown above concerning this people, and con
cerning the establishment of a church araongst them, n. 4208,
4281, 4288, 4289, 4293, 4307, 4314, 4316, 4317, 4429, 4433,
4444, 4469, 4844, 4847, 4865, 4899, 4911, 4912, 4500, 7048,
7051, 8588. That sanctifications amongst thera were nothing.
else but appearances of what is holy in externals, and yet
VOL. vm. 22

338 EXODUS. [Chap, xix,
without any holy principle pertaining to them, may be mani
fest frora the rites by which they were sanctified, viz. by sac
rifice?, by washings, by sprinklings of blood, by anointings,
which do not at all touch the internals.
8789. " And let thera wash their garraents " — that hereby is
signified purification of truths, appears frora the signification
of washing, as being representative of purification from spirit
ual filth, see n. 3147, 5954 ; and from the signification of gar
ments, as denoting truths, see n. 4545, 4763, 6248, 5319, 5954,
6914, 6917.
8790. "And they shall be prepared for the third day" —
that hei'ebj'- is signified plenary preparation, appears frora the
signification of "being prepared, as denoting preparation by
sanctification, see just above ; and frora the signification of the
third day, as denoting a full state, see n. 7715, thus plenaiy
preparation. 8791. " Because on the tiiird day " — that hereby is signified
inasrauch as in the end when they are prepared to receive, ap
pears frora what was just now said above.
8792. " Jehovah will descend to the eyes of all the people"
that hereby is signified the coraing of the Lord, and in snch
case illustration, appeare frora the signification of descending,
when it is said of Jehovah, that is, the Lord, as denoting His
presence by influx, thus His coraing ; this coraing of the Lord '
is meant by the descent of Jehovah to the eyes of all the peo
ple ; the appearing of Jehovah was in an external show before
that people, who could not otherwise perceive Llis presence,
for their internal was without good and truth, in which 'the
Lord is present with others, see n. 8787 ; the illustration which
took place on the occasion, is signified by to the eyes of all the
people, for the eye in the internal sense is the understanding,
and hence the sight of the eye denotes the perception which is
of faith, which [perception] is from the light of heaven; hence
to the eyes denotes illustration ; that the eye is the understand
ing, and that its sight is the perception which is of faith, see n.
4403 to 4421, 4623 to 4534.
8793. " On Mount Sinai " — that hereby is signified into the
good in which trutii is to be implanted, appears from the sig
nification of Mount Sinai, as denoting the good in which the ¦
truths of faitii are to be implanted, see n. 8753 ; that truth
which is to be implanted in good is treated of in the following,
chapter ; the ten precepts at that time promulgated from Mount
Sinai are internal truths ; and the laws and statutes, which are
coraraanded in the following chapters, are external truths ; by
the latter and the forraer are signified the truths which are to
be implanted in good.
8794. "And thou shalt set boundaries to the people round
about "—that hereby is signified extension into heaven no fvr-

8789—8794.] EXODUS. 339
ther than to the spiritual spheres of good, appears from the signi
fication of setting boundEtries roundabout, as denoting an exten
sion of sphere into heaven to certain limits, which are deter
mined by the good ol every one ; and from tiie representation
of the sons of Israel, who are here the people, as denoting
those who are in sp ritual good, in which trutii is to be im
planted ; for this state of the good of those who are of the
Spiritual Church, is described in this and the following chap
ters, 8763 ; hence it is, that by setting boundaries to the people
round about, is signified extension into heaven no further than
to the spiritual spheres of good. What is meant by extension
. into heaven to the spiritual spheres of good, cannot be known
to any one except by revelation ; the case is this ; every good
which is giveli to man by regeneration from the Lord, has ex
tension to the societies in heaven ; this extension dift'ers as to
quantity and quality with every one, as to quantity when to
more reuiote boundaries, as to quality when more to the inte
rior things or more to the exterior things of heaven ; the good
itself pertaining to man flows in from the Lord by [or through]
the societies of heaven which are round about ; good without
influx by [or through] societies is not given ; the societies of
¦ heaven are in continual coherence round about, nor does there
any where appear discontinuity^ ; the case is similar with all
and singular the things which are of good, and constitute its
quality, wherefore during man's regeneration, the rich storing
of good is nothing else but insinuation into angelic societies,
and .thereby conjunction with them, see also n. 4076, 4073,
4077i 6698 to 6613. This also has been frequently shown by
living experience, for on a time, communication with certain
societies was taken away, and on this occasion so much of life
and such a quality of life remained, as was the quantity and
quality of extension into the remaining societies ; and when
several societies were taken awaj, then the life labored, and
began as it were to be extinguished. Every angel, spirit,, and
man, has a spiritual sphere, and this according to his exten
sion into societies ; such extension is not hito the societies
themselves, but into the spheres of their good ; these are arcana
which are unknown to man, but in the other life are most
known ; the reason why they are unknown to man is, because
man at this day believes that he has life in himself, and hence
that he lives without consociation with spirits and angels, thus
without conjunction with heaven, but in this he is altogether
deceived ; for all the life of man is from the Lord by [or
througli] societies. It is further to be noted, tiiat tiie extension
of the life of those who are of the Spiritual Church is to aiigelic
spheres in the second heaven, which is called tiie spiritual
heaven, but not to the third heaven where the celestial are;
the reason is, because the iran of the Spiritual Church cannot

340 EXODUS. [Chap. xix.
receive the Divine [principle] such as it is in the inmost or
third heaven where uie celestial are, only so generally that it
does not corae to any perception of theirs ; the reason is, be
cause the spiritual cannot even come to the flrst threshold of
the good in which the celestial are, see n. 2718, 3833, 6500,
8521 ; from these considerations it is evident what is meant by
extension into heaven no further than to the spiritual spheres
of good, which are signified by setting boundaries to the people
round about ; also what is raeant by what follows. It is like
wise to be noted, that as they who are in good have extension
into angelic societies according to the quantity and quality of
their good, so they who are in evil have extension into infernal
societies according to the quantity and quality of their evil ;
and furtiier, that every one in the other life comes amongst
those with whom he had coraraunicated in the life of the body;
llis ruling love determines it, for it is that love which consti
tutes the sphere of every- one's life, and extends itself according
to its quality and according to its quantity.
8795. " Saying, take heed to y^ourselves lest ye come up into
the raountain " — that herebv is signified no extension at all to
the celestial societies -wdiich are in the love of good, appears
from the signification of coraing up, as denoting to the Divine
[principle] which is in a superior heaven ; and from the signi
fication of raountain, as denoting the good of love there, see n.
4210, 6435, 8327, 8768. How the case herein is, is manifest
from what was explained just above, n. 8794.
8796. " And touch the extremity thereof" — that herebv is
signified not even to intermediates, appears from the significa
tion of extremity, as denoting interraediates, for the celestial
kingdora of the Lord, which is the inmost or third heaven, is
distinct from the spiritual kingdora, which is the second or
middle heaven, by intermediates, whereby the celestial king
dora fiows-in into the spiritual kingdora, but not 'vice versa, for
all infiux is effected by" [or through] interraediates frora inte
rior things to exterior, but not frora exterior to interior, n. 5259,
5779, frora which considerations it is evident, that interme
diates are extremities ; and that they who are of the spiritual
kingdom, cannot reach even to the first boundaries of the good
of the celestial kingdora, n. 2718, 3833, 6500, 8521; hence it is,
that by taking heed not to touch the extremity of the moun
tain, is signified that there will be no extension to the celestial
societies which are in the love of good, and not even to inter
mediates, 8797. " Every one that toucheth the mountain dying shall
die " — that hereby is signified that whosoever of the Spiritual
Church infuses himself even to the celestial, will perish, ap
pears from the signification of raountain, as denoting the good
of love, sec just above, n. 8795, iu this case the Divine Good

8795—8799.] EXODUS. 341
of the Divine Love in the inmost heaven, because the people
who are beneath reprt.-sent the spiritual kingdom of the Lord,
which is the middle heaven ; and fVom the signification of
touching as denoting to penetrate so far, in this case to infuse
themselves, of which we shall speak presently^ ; aud from the
signification of dying, as denoting to perish. The case herein
is this ; they w-lio are of the Lord's spiritual kingdom cannot
flow-in into the celestial kingdora, because this latter is supe
rior or interior, and the forraer inferior or exterior, for what is
exterior or inferior cannot flow-in into what is superior or inte
rior, 11. 5259, 5779 ; nevertheless it sometimes happens, that
they -who are in an inferior heaven, are eager to ascend into a
superior heaven, and this from a depraved desire, which origi
nates in haughtiness, in the love of dominion, or in envy ; they
who make the atterapt in consequence of such desire, are also
immediately introduced, but in such case they undergo severe
suft'erings, being seized with anxiety, and at length with grief,
and also with blindness, so that they lose both their intelli
gence and happiness; wherefore they cast themselves down
thence, like persons at the point of death, nor do tiiey receive
animation until they are cast down out of heaven. Such is the
lot of those who, from an aspiring lust, from the love of domin
ion, or from envy, infuse themselves from an inferior heaven
into a superior; the reason is, because the love of good hi the
latter heaven is as a consuming fire respectively, and the truth
of faith there is as a fiery light blinding the sight of those who
emerge. Tiiese are the things which, in the internal sense,
are meant by the Israelitish people not touching the mountain
of Sinai where Jehovah was. The case would be the same
witii those who are in the celestial kingdom, if peradventure
tiiey should attempt to ascend upwards to the Divine [being or
principle] ; in like manner with those who are beneatii heaven,
if they desire to ascend into heaven ; that these latter suffer
severely, see n. 4225, 4226, 4299, 5057, 5058.
8798. " A hand shaU not touch it "—that hereby is signified
that they who by any self-confidence infuse themselves, appears
from tiie signification of touching, viz. the mountain, as deno
ting to infuse themselves into Divine Celestial Good, see just
above, n. 8797 ; and from the signification of hand, as de
noting power, see n. 4931 to 4937^ 5327, 5328, 6292, 6947,
7188, 7189, 7618, 7673, 8050, 8153, 8281, hence also self-confi
dence n. 878 5544.
8799. " Because stouiug he shall be stoned "—that hereby
is signified that the truths of faith pertaining to him perish,
appears from tiie signification of being stoned, as denoting the
punishment of the false and of violated truth, see n. 5166,
7456, 8576 ; the reason why this is the punishment of those,
who frora self-confidence ascend to the Divine [being or princi-

342 EXODUS. [Chap. xix.
pie] in the heaven which is above is, because in such case ah
the intelligence, which tiiey before had, perishes ; that in such
case they are seized with blindness, see just above, n. 8797.
8><00. " And darting with darts he shall be dispatched "—
that hereby is signified that spiritual good also perishes, ap
pears from tiie signification of being dispatched by darts, as
denoting to perish as to spiritual good, for by an archer is sig
nified the spiritual man, see n. 2686, 2709, 6402.
8801. " Whether beast or man, he shall not live "—that
hereby is signified that good and truth lose_ spiritual life, ap
pears from the signification of beast, as denoting the afl'ection
of good, see n. 45, 46, 142, 143, 246, 714, 715, 776, 2179,2180,
3218, 3519, 5198, 7523 ; and from the signification of man [vir]
as denoting truth, see n. 3134, 3459, 7716 ; and from the signi
fication of living, as denoting spiritual life, see n. 5890, hence
not to live, denotes to lose it. Good and trutii lose life, when
there is no longer perceived infiux frora the Lord, for hence
they have life ; good itself and truth in such case appear in
deed, as to the external show, as good and truth, but no other
-wise than as soraewhat painted, which in itself is not alive.
8802. " In drawing Jobel " — that hereby are signified those
who liave common [or general] perception of celestial good,
aj.)pears from the signification of the expression in drawing
Jobel, or what is the same thing, in hearing the sound of the
trumpet, as denoting common perception of celestial good,' for
by- hearing is signified perception, n. 5017, 8361, and by Jobel
or the sound of the trurapet, is signified celestial good ; the
reason why celestial good is signified by the sound of a trumpet
or Jobel is, because rausical instruments from their sounds
correspond to aff'ections of truth and good, string-instruments
to the affections of truth, and wind-instruments to the affections
of good, see n. 418, 419, 420, 4138, 8337; the trumpet,, as
being a wind-instrument and of a grand tone, corresponds to
the affection of celestial good, wherefore also the jubilee was
thence named, by which was represented the marriage of good
and truth which is in the inmost heaven, hence then it is that
by the expression in drawing Jobel, is signified who have a
common perception of celestial good. By those who are in
the coraraon perception of celestial good are meant they -who
are intermediates between the celestial kingdora and the spirit
ual kingdom of the Lord, by [or through] whom therefore is
effected infiux, communication andconjunction, see just above,
n. 8787, 8796 ; these have extension even into the celestial so
cieties, which extension is signified by^ their going no into the
mountain ; these interraediates are represented by "Moses, n.
8787, also by Aaron, to whom it was given to go tip into the
mountain, see verse 24. . Wliat is meant by extension into the
Bph'eres of angelic societies, anv" that every one's extension k

8000—8805.] EXODUS. 343
such as his good is, see'above, n, 8794. Coramon [or general]
perception pertains to those who are in sphitual good, and can
receive the common influx of the good of a superior heaven, in
this case of the inmost heaven. Such are meant by those who
might come up into the mountain in hearing Jobel.
8803. " They shall come up into the mountain " — that here
by is signified extension, even to the celestial, appears from
what was said and shown, n. 8794, 8796, and also just above,
n. 8802.
8804. Verses 14, 16. And Moses went down from the moun
tain to the people, and sanctified the people, and they loashed
their garments. And he said to the people, be ye j/repared. for
three days, come not near to a woman. And Moses went down
from the mountain to the people, signifies application and pre-
.paration by trutii from the Divine [being or principle] to re
ceive truths in good : and sanctified the people, signifies a vail
ing of the interiors that they raay appear in the holy principle
of faith: and they washed their garments, signifies the purifi
cation of the truths of faith: and he said to the people, be ye
prepared for three days, signifies full preparation : come not
near to a woraan, signifies purification of the good of faith.
8805. " And Moses went down frora the raountain to the
people" — that hereby is signified application and preparation
by trutii frora the Divine [being or principle] to'receive truth.s
in good, appears from the signification of going down, when it
is said of Moses, by whora is represented truth from the Divine
[being or principle], as denoting application, and also prepara
tion by it [truth] ; and frora the representation of Moses, as de
noting" truth frora the Divine [being or principle], see n. 8760,
8787, and also as denoting what .mediates, n. 8787, thus likewise
what prepares and applies ; and from the signification of
mountain, as denoting the Divine [principle] in heaven, thus
denoting lieaven ; and frora the representation of the sons of
Israel, as denoting those who are of the Spiritual Church, thus
denoting those who are in truth by which good is produced,
and in good from which truth is derived, in the present case in
good in wdiich truths are to be received. It is of concern to
know what is specifically signified by Mount Sinai; also what
is represented by the people Israel; and likewise what by
Moses in this chapter and the foUow-ing of the Book of Exodus.
By Mount Sinai is specifically signified heaven, out of -svliich
from tiie Lord truths flow in ; hence by Jehovah descending
upon that mountain, is signifled His presence in heaven ; and
whereas heaven, in which Jehovah, that is, the Lord is, is sig
nified by Mount Sinai, by it is also signified Divine Good united
to Divine Truth there, fo , hence heaven is heaven. But by the
People Israel near this mountain is represented tlie Spiritual
Chur-cb as to good, in which [good] the trutiis of faith ai-e to

344 EXODUS. [Chap. xix.
be imi^lanted ; for it has been before shown, that they who are
of tiie Spiritual Church pass through two states, the former
when they are led by truths to good, the latter when they are
in good and from it in truths ; in tiie present case, when they
are in good in which truths are to be implanted, which state is
a middle state between the former and the latter; the truths
which are implanted in good, are contained in those things
which were proraulgated out of Mount Sinai from the Lord,
and by Moses were communicated to the people. By Moses
is represented in this chapter and the following, truth from the
Divine [being or principle] beneath heaven conjoined to Divine
Truth in heaven, and hence raediating between the Divine in
heaven and the good in which truths are to be implanted, which
[good] is of the Spiritual Church, thus mediating between the
Lord and the people. It is of concern to know these things
for tiie sake of understanding what follows in the Book of Exo
dus. From these considerations it may also be manifest, that
by Moses going down from the mountain to the people, is sig
nified application and preparation by trutii from the Divine
[being or principle] to receive truths in good.
8806. " And sanctified the people " — tiiat hereby is signified
a vailing of the interiors that they may appear in the holy
principle of faith, is manifest from what was explained above,
n. 8788, but the exposition there given was concerning the na
ture of sanctification with the Israelitish people, viz. that it
was a vailing of the interiors, that as to externals they might
appeal" in a holy principle, when they were in representative
worship ; and that unless their interiors on such occasion had
been vailed, they would not only have contaminated the holy
principle of worship by filthy thoughts and evil affections, but
would also have totally destroyed it, insomuch that nothing
celestial aud spiritual, which was represented in externals,
would have been thence perceived in heaven. But whereas by
the sons of Israel are here meant those who are of the Spiritual
Church, it raay be expedient briefly to say what is raeant by
sanctification amongst these ; they who are of the Spiritual
Church, who live the life of trutii and hence the life of good,
are withheld frora evils, and kept in good by the Lord ; the
good which is frora the Lord is the holy principle pertaining to
thera, hence in proportion to the quantity of good which they
receive from the Lord, in the sarae proportion tliey are holy ;
and they receive so rauch of good frora the Lord, that is, are
so far holy, as they live the life of good according to the
genuine truths of faith, and in this case so far as they believe
that all the good which they then think and do is from the
Lord. In this case also the evils pertaining to them are
separated, that they do not at all appear, especially those which
they have derived hereditarily from parents, which are filthy,

8806—8810.] EXODUS. 345
because they have been successively accumulated with the
parents for several ages backwards, and thereby amassed in the
offspring.; these are the interiors which, with those who are of
the Spiritual Churcli, are stored up and as it were vailed, n.
966, 1667, 2307, 2308, 3701, 4317, 8550; hence it is that all
the will-principle which they^ possess hereditarily, is destroyed ;
on this account a new will-principle is formed with thera iii the
intellectual part by the truths of faith frora the Lord ; this is
the reason why they, during the process of regeneration, are
led by truths to good, and afterwards when they are regenerated,
are led from good into the truths of good ; hence it is evident,
how a new will-principle is created in them by the Lord. That
this is formed in the intellectual part with those wdio are of the
Spiritual Church, see n. 863, 875, 895, 927, 1023, 1043, 1044,
1555, 2256, 4328, 4493, 5113, 6125.
8807. " And they washed their garments " — that hereby is
signified the purification of the truths of faith, appears frora
what was said above, n. 8789, where like words occur.
8808. "And he said to the people, be ye prepared for three
days" — that hereby is signified plenary preparation, appears
frora what was said above, n. 8790, where like words occur.
8809. " And corae not near to a -woraan " — that hereby is
signified the purification of the good of faith, appears frora
this consideration, that marriages with the Israelitish nation
were impure, because their interiors were filthy; for conjugial
love descends from the marriage of good and truth ; wherefore
they who as to the interiors are not in good and truth, cannot
be in pure marriage, and they who as to the interiors are in
evil and the false, as was that nation, are in impure marriage ;
hence it is, that by not coming near to a woman is meant to
abstain from what is impure. TTiat conjugial love descends
from the heavenly marriage which is of good and truth, see n.
2727 to 2759, 28()3, 3132, 4434, 4834; and that with the
people descended from Jacob there was not any conjugial
principle, and therefore they were perraitted to have a plurality
of -«dves, n. 3246. But as to w-liat concerns those who are of
the Spiritual Church, and are here represented by the sons of
Israel, neither are they in any- conjugial principle, until with
them truth is iraplanted in good ; before this is the case, there
is indeed marriage, but not pure, for in the interiors there was
not heretofore the marriage of good and truth. Hence it is,
that by not coming near to a woraan, in the internal sense, is
signified to be purified as to the good of faith; for the subject
treated of in this chapter is concerning good in which truth
has not yet been implanted, and the subject treated of in the
following chapters is concerning the implantation.
8810. Verses 16, 17, 18, 19. And ¦it came to pass on the
third day when it was morning, there were voices and light-

346 EXODUS. [Chap. xix.
nings, and a lieavy cloud upon the mountain, and the voice of
a trumpet exceedingly vehement, and all the people trembled
vjho were in the camp. And Moses caused the people to go
forth to meet God out of the camp, and, they stood together in
the lower parts of the mountain. And Mount Sinai smoked
the whole of it, because that Jeliovah descended upon it in fire,
and its smoke ascended as the smoke of a furnace, and the
whole mountain trembled exceedingly. And there was tlie
voice of a trwmpei going, and strengthening itself exceedingly ;
Moses spake and God answered him in a voice. And it came
to pass on the third day, signifies in the end of purification :
Mdien it was raorning, signifies a state when in good: and there
were voices and liglitniiigs, signifies a state 'Divine in which
was revelation : and a heavy cloud upon the mountain, signifies
a state Divine in respect to those -who were about to receive :
and the voice of a trumpet exceedingly vehement, signifies a
celestial state which was around : and all the people trembled
who were in the camp, signifies a holy tremor with those who
were about to receive : and Moses caused the people to go
fortii to meet God out of the camp, signifies the po-^ver of truth
from the Divine [being or principle] to prepare them that they
might receive tiie Divine [being or principle] in the good
pertaining to thera: and they stood in the lower parts of the
mountain, signifies far from the good of celestial love: aud
Mount Sinai smoked the whole of it, signifies the appearing of
celestial good in the greatest obscurity : because Jeliovah
descended upon it in fire, signifies because the Divine [being or
principle] was there in celestial love : and its smoke ascenaed
as the smoke of a furnace, signifies obscurity as the obscurity
arising from lusts : and the whole mountain trembled ex
ceedingly, signifies the commotion of heaven : and there was
the voice of a trumpet going and strengthening itself ex
ceedingly, signifies the common [or general] princiJDle of
revelation by [or through] the angelic heaven : Moses spake
aud God answered hira in a voice, signifies by influx of
truth frora the Divine [being or principle], in -which was the
Divine itself.
8811. " And it carae to pass on the third day " — that hereby
is signified in the end of purification, appears from the signifi
cation of the third day, as denoting the end of a state of pre
paration to receive, as above, n. 8791, thus denoting an end of
purification. 8812. " When it was morning " — that hereby is signified a
state when in good, appears frora the signification of morning,
as denoting a sta*-e of the good of love ; see n. 8426. From
what is here said, that Jelio 'ah, that is the Lord, descended
upon Mount Sinai on the third day, and also in the morning of
that day, it is very manifest that this was representative of

S811, 8812!] EXODUS. 347
something Divine in heaven, which cannot be known to any
One, except from the correspondence of such things as exist in
the natural world with those things which are in the spiritual,
and the signification thence derived ; as in the present case
concerning the signification of morning and of the third day.
The reason why the third day denotes the end of a forraer state
' is, because by three, is signified what is full from beginning to
end, n. 8790 ; and the reason why morning denotes a state of
the good of love is, because the sun, which in the other life
gives light to the angels and to the universal heaven, is the
Lord, and the fire there is His Divine Love, which gives vital
heat to every thing that liveth, and the light there is the Divine
Truth which illuminates all who receive it ; the case is altogether
othenvise with the sun of this world, whose fire is fire and not
love, and the light thence derived is light and not trutii ; from
these considerations it may be manifest, what are the efl'ects of
the fire, and also of the light frora the sun of this M^orld, and
what are the effects of the fire and light frora the sun of heaven,
viz. that frora the former, heat and light are without life, but
from the latter, heat and light are attended -with life ; these
latter, viz. what corae from the sun of heaven, are theiefore
called spiritual, because they have life in them, and the former
tilings which are frora the sun of this world, are called natural,
and have not life in them ; the life, which is perceived in
living things in heat and from heat, is not frora the heat of the
sun of this world, but is from the heat of the sun of heaven,
which latter heat, when it flows-in into the heat of the world,
produces that eff'ect, and is raade sensible, in the body as ele
mentary heat, but there is vital heat in it, which derives its
origin frora love, which is heat from tile sun of heaven : that the
origin of the heat of life is from another source, and that it is
in love, and according to the quantity and quality of love,
every one may know, if he be only willing to reflect aright,
except those who do not acknowledge any internal principle in
man, and who ascribe all things to nature. Since, therefore,
heat frora the sun of heaven, which is the Lord, is the good of
love, and light tiience is the truth of faith, it may be manifest
. what is signified by morning, and what by mid-day, by evening,
and by night in the other life, viz. that they denote states of
good aud trutii, or of love and fiiith, the morning a state of the
good of love, mid-day a state of tiie truth of faith, and evening
and night their privation, which are ignorance and blindness in
the things which are of faith, also torpor and cold in the things
which are of heavenly " ^'ve. Moreover the case is similar with
the sun of hea"Aeii as with the sun of this world, tiiat it is im
movable, and does not make those states by iiny circumgy
ration, but tiiat tiiey are made by tiie surrounding objects, as by
Uie earth revolving around the sun, and at' the same time around

.348 EXODUS. [Chap, xix,
its own axis ; hence come the appearances as if those changes
existed from the sun, when yet they are not from the sun but
frora the orb which encompasses it ; so also in heaven, the
changes of state there, to which raorning, raid-day, evening
and night correspond, do not exist frora the sun there, for the-
sun is always emitting heat and light, that is, the good which
is of love and the truth which is of faith, but those changes '
exist with those who receive, viz. with angels and spirits, who
hj stated turns according to the life are sometiraes in morning,
that is, in the good of love, sometiraes in raid-day, that is, in
the truth of faith, sometiraes in evening and night, that is, in
shade and torpor as to those things. Tlie reason why the case
is similar in the world as in heaven, with the diff'erence that
in the world they are states of tiraes which so succeed, and iu
heaven states of life, is because all things which are in the
world were created for an image of those things which are in
hea\'en, for natural things exist frora spiritual as efl'ects from
their causes ; hence there is a correspondence of all things in
the world with those which are in heaven, and hence universal
nature is a theatre representative of the Lord's kingdora, n. 3483,
4939, 8211.
8813. " And there were voices and lightnings " — that hereby
is signified a state divine in which is revelation, appears from
the signification of voices, which are sounds of thunders, as de
noting Divine Truths ; and frora the signification of lightnings,
as denoting^the flashing and splendor which pertain to those
truths, for Divine Truths are resplendent and flashing from the
flaming of the light, yvliich is frora the sun of heaven ; hence it '
is, that by voices and lightnings is signifled a divine state in
which is revelation, a divine state by such things descending
from heaven, and revelation by the voices and lightnings de
noting Divine Truths; that by voices which are of thunders
from lieaven are signified Divine Trutlis, see n. 7673, and that
lightnings denote the splendors thence issuing which glance
upon the internal sight of man, and illuminate those who are
in trutii from good, and confound those who are in the false
from e\il, is manifest from the passages in the Word where
lightnings are mentioned, as in David, "The clouds dropped
waters, the ethers uttered- a 'Voice, and thine arrows went, tlie
voice of thy thunder [went] into the globe, the lightnings en-
lightenened the globe, the eartli was moved and trembled,"
Psalm I xxvii. 17, 18 ; where the voice of thunder denotes Di
vine Truth, n. 7573, lightnings denote the splendor thereof,
and globe [or orb] denotes the church; hence lightnings en
lightening the globe [or orb] denote the enlightening of the

.8813, 8814. EXODUS. 349
again, " What Jehovah willeth. He doeth in the heavens and
in the earth, in the mountains and in all abysses, who maketh
the vapors to ascend from the extremity- of the earth. He mak
eth lightnings for the rainf Psalm cxxxv. 6, 7 ; Jer. x. 13 ;
chap. li. 16, where lightning for the rain denotes the splendor
of trutii descending out of heaven. And in the Eevelations,
" Hiere were made lightnings, voices and thunders," xi. 29 ;
chap. xvi. 18 ; Avhere voices, lightnings and thunders denote
Divine Truths which enlighten the good, and terrify the evil.
And in Ezekiel, " The aspect of the animals (which were cher
ubs) was as coals of fire burning according to the aspect of
lamps, and going between the animals, so that the fire had
splendor, and lightning went forth from the fire ; and the ani
mals in running about and returning, were aocording to the as
pect of lightning," i. 13, 14 ; where fire denotes the good of
love, and lightning going forth from the fire denotes Divine
Truth thence derived ; the Divine Providence of the Lord is
there described by cherubs, which is Divine Truth proceeding
from the Divine Good of the Lord. And in Daniel, " Behold
one clothed in linen, whose loins were girded with gold of Up-
haz, and his body as Tarshish, his face as the aspect of light
ning, and his eyes as torches of fire," x. 5, 6 ; face as the aspect
of lightning denotes the love of truth, for the truth which is
from love brings with it a flaraing principle frora fire, which
[fiaming principle] is' lightning. And in Zechariah, " Jeliovah
shall appear above thera, and his weapon shall go forth as
lightning, and the Lord Jehovah shall sound with a trurapet,
and shall come fortii in storms of the South," ix. 14 ; the
weapon -w-hich shall go forth as lightning denotes Divine Truth
which glances upon and penetrates ; that a weapon denotes tiie
truth of doctrine, see n. 2686, 2709, thus a weapon frora Jeho
vah denotes Divine Truth. And in Nahura, " The brightness
of a sword, the lightning of a spear, and the multitude of those
that are thrust through," iii. 3 ; and in Moses, " I am about to
sharpen the lightning of my sword," Deut. xxxii. 41, denoting the
penetration of Divi'ne Truth with the evil, sword denotes truth
combating, n. 2799, 8294, and lightning denotes its splendor
which glances upon the intellectual principle, and deprives it
of the faculty of seeing truth ; in like manner in Ezekiel, chap.
xxi. 20 to 32. Frora fliese passages it is also evident, that by-
lightning is meant Divine Truth, in Matthew, chap, xxviii. 3 ;
and Luke xvii. 24.
8814. " And a heavy cloud was on the raountain " — that
hereby is signified a state divine in respect to those who were
about to receive, appears from the signification of a cloud, as
denoting truth accomraodated to those who are about to receive,
thus the Word in the letter, see n. 8443, 8781 in this case
Divine Truth accoraraodated to the people descended from

350 EXODUS. [Chap, xix.,
Jacob, therefore it is called a heavy cloud, and above, the
thickness of a cloud, verse 9, and below, a smoke of fire as the
fire of a furnace, verse 18, because that people were in great
darkness as to Divine Truths ; in how great darkness ttiey
were, may be raanifest frora what has been related above, n.
8788, concerning that nation ; and also from this consideration,
that the things which are of the internal man were not reveal
ed to thera, but only tiie tilings which are of the external man,
for they did not apprehend internal things, nor were they will
ing to apprehend, because those things were contrary to their
loves, which were that they might be the supreme of all peo
ple in the world, and also the raost opulent of all, and tiiat all
other nations raight be as notiiing in respect to them ; where ¦
these loves are, there heavenly loves cannot be received, for
these latter are extinguished and suffocated by the former ;
this ia the reason why Jeliovah, that is, the Lord, appeared to
them in athick and heavy cloud, in like manner as is the case
in the other life ; they who are in falses derived from evil, are
encorapassed witii a thick and black cloud, according tq the
quantity and quality of the falsities; this appears to everyone
there to the eyes, and nevertheless the sun tliere is continually
shining; on this subject, see what was said before, n. 6832,
8137, 8138 ; in general, the Divine [being or principle] in the
other life appears to every one according to the quality of his
faitii and love.
8816. " And the voice of a trurapet exceedingly veheraent"
— that hereby is signified a celestial state which is around, ap
pears frora the signification of the voice or sound of a trumpet,
as dei^oting the trutii of celestial good ; a voice denotes truth,
and a trurapet denotes celestial good, as above, n. 8802 ; the
reason why it denotes a celestial state which is around is, be
cause the Divine [being or principle] in heaven is in the raidst
or inmost, that is, in the Supreme there ; but heaven in respect
to the angels is around or without, that is, beneath, for what is
around is also without, and what is without is also beneath ;
Divine Truth itself in heaven is signified by voices and light
nings, but celestial or angelic trutii adjoined to Divine, which,
is beneath or around, is signified by the voice of a trurapet ; in
like raanner as in Zechariah, " Jehovah shall appear over them,
and his weapon, shall go forth as lightning, and the Lord Jeho
vih shall sound with a trumpet, and shall advance in the
storms of the South," ix. 14 ; and in David, " God ascendeth
with noise, Jehovah with the voice of a i/rumpet," Psalm xlvii.
5 ; where noise denotes the truth of spiritual good, the voice
of a trumpet denotes the truth of celestial good. The Divine
Truth which passes through heaven, is also meant by the
trumpets with which the angels sounded, Eev. viii. 2, 6, 7, 8,
12, 13 ; chap. ix. 14. Divine Truth from heaven was also re-

,8815—8817.] • EXODUS. 351
presented hy the seven trumpets with which the seven priests
sounded before the ark, or before Jehovah, when the walls of
the city Jericho fell. Josh. vi. also by the trumpets with which
the three hundred men sounded, who were with Gideon, around
the carap of Midian, of Amalek, and of the sons of the East,
'Judges vii. The reason why the trumpets produced that eft'ect
was, because they represented Divine Truth through the heav
ens, which is such that it perfects the good, but destroys the
, evil ; the reason why it perfects the good is, because these re
ceive the Divine Good Avhicli is in the truth, but the reason why
it destroys the evil is, because these do not receive the Divine
Good which is therein ; the walls of Jericho signify the falses
which defended evils ; and Midian, Araalek, and the sons of
the East, around whose carap the three hundred irien of Gideon
sounded with trumpets, signifled those who were in evils and
theijce in falses.
8816. " And all the people trembled w-lio were in the carap"
— that hereby is signified a holy tremor with those who were
about to receive, appears from the signification of trembling,
as denoting a holy tremor ; and from the signification of the
people -who were in the camp, as denoting those who were
about to receive Divine Truth. In the word throughout it is
said, that when Jehovah descends, the eartli trembles, and the
mountains flow down, as Psalm Ixxvii. 17, 18 ; Psalm xcvii. 4,
5 ; Psalm civ. 32, and elsewhere, whereby is signified the com
motion of all at the presence of the Divine [being or principle],
for the Divine [being or principle] is such, that no one endures
except he be in a sort of cloud, and be thus accommodated to
reception, for it is as the fire which is in the sun, which, if it
was to fall bare [naked] upon any one, it would consume him
in a moment ; but reception is acccording to the good pertain
ing to every one ; they who are in good, tremble indeed at the
presence of the Divine [being or principle], but it is a holy
treraor which precedes reception ; whereas they who are in
evil, are terrified at the presence of the Divine [being or prin
ciple], and on this account fly away, and are then involved in
their own falses, as in a dusky cloud, and are hid ; these things
are signified by the caverns of rocks, into which on such occa
sions they betake theraselves : from these considerations it may
be manifest what is signified by all the people trembling avIio
were in the camp.
8817. " Aud Moses caused the people to go forth to meet
God out of the camp " — that hereby is signified the power of
truth from the Divine [being or principle] to prejiare them that
they may receive the Divine [being or principle] appears from
the signification of causing the people to go forth .to meet God,
as denoting power to prepare them that they may receive the
Divine [being or principle], for the subject treated of in what

352 EXODUS. [Chap. xix.
follows is concerning the law promulgated on Mount Sinai,
which is the Divine [principle] which tiiey were to receive, for
the law is the Divine Ti-utli from the Divine Good ; hence it is,
that causing to go forth to meet denotes the power of prepar
ing for reception, by truth frora tiie Divine [being cr princi
ple], which is represented by Moses, see n. 8760, 8787, 8805.
8818. " And they stood together in the lower parts of the
mountain " — that hereby is signified far from the good of celes
tial love, appears from the signification of Mount Sinai, as de
noting heaven, and thereby Divine Good united to Divine
Truth there, see n. 8805 ; and frora the signification of standing
together in the lower parts thereof, as denoting far or reraotely
frora it ; in the internal historical sense is here meant the Isra
elitish nation, which, that it was without the good of celestial
love, see above, n. 8788, 8806, and hence that it was far from
it, wherefore it is also said below, that Moses earnestly intreat-
ed the people and also the priests, not to break through Jhe
boundaries, and touch the mountain, and thereby die, verses
M, 22, 24, 25. But in the internal sense, which treats of those
vvho are of the Spiritual Church, by their standing together in
the lower parts of the raountain, is signified, that it was not al
lowed to ascend frora confidence to a higher heaven, and that
if they ascended they would die, on which subject, see n. 8794,
8797. 8819. " And Mount Sinai smoked the whole of it " — that
hereby is signified the appearing of celestial good in the great
est obscurity, appears frora the signification of Mount Sinai, as
denoting celestial good, as just above, n. 8818 ; and frora the
signification of sraoking, as denoting appearing in obscurity;
by obscurity is meant the obscurity of faith, such as is that of
those who are of the Spiritual Church, in respect to those who
are of the celestial church, see n. 2708, 2715, 2718, 2831, 2935,
2937, 3241, 3833, 6289. By the greatest obscurity, which is
signified by Mount Sinai smoking the whole of it, and by what
is presently said below, that its smoke ascended as the smoke
of a furnace, is raeant that obscurity in which the Israelitish
nation was, before whora the appearing was raade ; for Jeho
vah, or the Lord, appears to every one according to his quality,
n. 8788, 8814, thus as love and as the light of truth to those
who are in good, but as an eneray and avenger to those who
are in evil ; that He appeared such to the Israelitish people, is
also raanifest frora other passages in Moses, " The aspect of
the glory of Jehovah was as devouring fi/re in the head of the
mountain, before the eyes of the sons of Israel," Exod. xxiv. 16,
17. Again, "Ye carae near and stood beneath the raountain,
whpTi tlif> mmi.oiifi.i/n. Jni.mpd, inith -fi.rp. i>,r,p.n. in f.Ji/i. Jianrvi. n-f hun.mp.n.

8818—8823.] EXODUS. 353
Again, " It came to pass when ye heard the voice out of the
midst of tiie darkness, and the mountain burned with fire, ye
carae to rae and said, wlierefore shall we die, because this
great fvre ivill devour us ; if we add to hear the voice of Jeho
vah our God any longer, we shall die," Deut. v. 23, 24, 25 ; the
reason why this is the case is, because no one can see God
otherwise than from such [principles] as are in himself, as he
who is iu hatred, sees Hira frora hatred, he who is in unraerci-
fulness see Hira in unraercifulness, and on the other hand, they
who are in charity and mercy, see Him frora those principles,
and thus in thera ; the case herein is like that of the rays of
light, which, when they fall into ugly forms are turned into
ugly colors, but when they fall into beautiful forms, are then
turned into beautiful colors. That smoke denotes the obscurity
of truth, and also the thick darkness which is of the false, is
manifest from Isaiah, chap. ix. 17, 18 ; chap, xxxiv. 9, 10; and
from Joel, chap. ii. 30 ; and from Hosea, chap. xiii. 3 ; aud
from tiie Eevelations, chap. ix. 17, 18 ; chap, xviii. 18 ; chap.
xix. 3.
8820. " Because that Jehovah descended upon it in fire "—
that hereby is signified because the Divine [being or principle]
was there in celestial love, appears frora the signification of the
fire, in which Jehovjlh is, as denoting Divine Celestial Love ;
that fire denotes love, see n. 934, 4906, 6071, 5215, 6314,
6832, 6834, 6849, in this case Divine Celestial Love, that is.
Divine Love such as is in the heaven where the celestial angels
are. 8821. " And the smoke thereof went up as the smoke of a
furnace " — that hereby is signified obscurity as obscurity de
rived frora lusts, appears from the signification of smoke, as
denoting obscurity, see above, n. 8819 ; and from the significa
tion of a furnace, as denoting lust, see n. 7519 ; why the Lord,
when in celestial love, thus appeared to the sons of Israel, see
n. 8819, also 1861, 6832.
8822. " And the whole raountain trerabled exceedingly " —
that hereby is signified coraraotion, appears frora the significa
tion of trembling, as denoting coraraotion; and from the signi
fication of Mount Sinai, as- denoting heaven, see n. 8806 ; that
at the presence of the Divine [being or principle] there is com
motion, see above, n. 8816.
8823. "And there was the voice of a trumpet going- and
strengthening itself exceedingly^ " — that hereby is signified the
common [or general] principle of revelation by [or through]
the angelic heaven, appears from the signification of tlie_ voice
of & trurapet, as denoting truth celestial or angelical conjoined
to the Divine, see n. 8815, tiius the coraraon [o>- general] prin
ciple of revelation, for Divine Truth is revelation, and that
which is manifested by the medium of heaven, is common [or
VOL. vm. 23

354 EXODUS. [Chap. xix.
general] in respect to Divine Truth Itself in heaven, for it is
without or around, see n. 8815, and what is around and with
out is common [or general] in respect to that which is in the
midst or which is within ; and from the signification of going
and strengthening itself, as denoting its increase ; for the case
herein is like that of sound which is on high, where the atmos
phere is purer, which sound is tacit, but when it descends to
inferior [regions] where the atmosphere is denser, it becomes
louder and raore sonorous ; so it is with the Divine Truth and
Divine Good, which principles in the highest [regions] are pa
cific and produce no disturbance, but when conveyed down
towards inferior [regions], by degrees becorae irapacific, and
at length turaultuous ; these things are thus described by the
Lord to Elias, when he was in Horeb, in the first book of the
Kings, " Go fortii and stand in the mountain before Jehovah ;
behold Jehovah passing by ; so that a great and st;,rong wind
brake in sunder the mountains, and dashed in pieces the rocks
before Jehovah ; Jehovah was not in the -wind ; then after the
wind an earthquake, yet Jeliovah was not in the earthquake,
after the earthquake, a fire, Jehovah was not in the fire; lastly
after the fire a s'mall voice of silence," xix. 11, 12.
8824. " Moses spake and God answered hira in a voice " — ¦
that hereby is signified by influx of Truth' frora the Divine [be
ing or principle], in which was the Divine Itself, appears from
the representation of Moses, as denoting truth from the Divine
[being or principle], see n. 8760, 8787, 8805 ; and from the sig
niflcation of speaking, as denoting influx, see n. 5797, 7270,
8128 ; and from the signification of answering in a voice, as
denoting the Divine Truth frora which [the infiux is] : the rea
son why^ those things are signified is, because Divine answers
are truths in which is the Divine [principle].
8825. Verses 20 to 26. And Jehovah descended upon Mount
Simai to the head of the mountain, and Jehovah called Moses
to the head of the mountain, and Moses went up ; and Jehovah
said to Moses, go down, earnestly intreat thepeople, lest perad
venture they break through to Jeliovah to see, and there fall
many of them: And also ihe priests who come near to Jehovah
shall sanctify themselves, lest peradventure Jeliovah make a
breach into them. And Moses said to Jehovah, thepeople oan-
iiot come up to Mount Sinai, because thou hast witnessed to us,
saying, set boundaries to the mountain,, and sanctify them.
And Jehovah said to him, go, descend, and come up thou and
.Aaron with thee, and let not the priests and the people break
through^ to ascend to Jehovah, lest peradventu/re He make a
breach in them,. And Moses went down to the people, and said
to them. And Jehovah descended upon Mount Sinai, signifies
the presence of the Lord in heaven: to the head of the
mountain, signifies in the inmost : and Jehovah called Moses

8824r-S827.] EXODUS. 355
to the head of the mountain, and Moses went up, signifies con
junction of truth from the Divine [being or principle] there:
and Jehovah said to Moses, signifies exhortation frora the Di
vine [being or principle] : go down, earnestly intreat the peo
ple lest peradventure they break through to Jehovah to see,
signifies lest they who are of the Spiritual Church should desire
[to ascend] into heaven where the Divine Celestial [principle]
IS : and raany of thera fall, signifies that thereby they woiddi
perish : and also the priests who corae near to Jeliovah shall
sanctify themselves, signifies those w-ho are in Spiritual Good,
in which is the Divine [principle], that they are to be covered :
lest peradventure Jehovah make a breach in them, signifies
thence separation from good : and Moses said to Jehovah, sig
nifies the thought of truth from the Divine [being or principle] :
the people cannot come up to Mount Sinai, signifies that they
cannot elevate themselves to the celestial kingdom : because
Thou hast witnessed to us, signifies because caution was given
from the Divine [being or principle] : saying, set boundaries
to the mountain, signifies by the sphere of Spiritual Good be
low closing : and sanctify thera, signifies that thus they raay
be kept out frora the Divine [being or principle] : and Jehovah
said to hira, signifies admonition still : go, descend, signifies
influx: and come up thou and Aaron, signifies conjunction
with truth frora the Divine, internal and external : and let not
the priests and people break through to corae up to Jeliovah,
signifies lest they who are in spiritual good and truth should
desire [to ascend] into the celestial heaven : lest peradventure
he make a breach in thera, signifies separation frora truth and
good : and Moses went down to the people, signifies influx of
the Divine [being or principle] by [or through] truth frora the
Divine : and said to thera, signifies thus admonition.
8826. "And Jehovah descended on Mount Sinai" — that
hereby is signified the presence of the Lord in heaven, appears
from tiie signification of Mount Sinai, as denoting heaven, see
n. 8806, hence to descend upon that mountain denotes presence
there ; the reason why it denotes the presence .of the Lord is,
because Jehovah in the Word is the Lord.
8827. "To the head of the mountain" — that hereby- is sig
nified in the inmost, viz. heaven, appears from the significa
tion of mountain, as denoting heaven, as just above, n. 8826 :
the reason why the head of the mountain denotes the inmost
heaven is, because the head of a raountain is the highest, and
the highest signifies the inraost, n. 1735, 2148, 4210, 4599,
8153; there are three heavens, viz. the lowest, which is called
the first, the middle which is caWeu the second, and the inmost
..which is called the third; in tiiis last heaven the Divine [being
or principle] has more influence than in the two lower heavens,
'for in this last thev are under the immediate view of the Lord,

356 EXODUS. [Chap. xix.
inasrauch as the inhabitants are principled in love to the Lord,
and are thence in peace and innocence above the rest of the
angels ; the angels who dwell there are called celestial angels,
but the angels in the second heaven are called spiritual angels,
hence the Divine in the forraer heaven is called the Divine Ce
lestial, and the Divine in the latter the Divine Spiritual ; from
these considerations it raay be manifest what is signified hy
Jehovah descending on the head of the mountain.
8828. " And Jehovah called Moses to the head of the moun
tain, and Moses went up " — that hereby is signified conjunc
tion of truth from the Divine [being or principle] there, appeara
frora what was explained above, n. 8760, 8761, where like
words occur; in this case is signified conjunction with the
Di-vine Celestial, that is, with the Divine of the inraost heaven.
8829. " And Jehovah said to Moses " — that hereby is signi
fied exhortation frora the Divine [being or principle], appears
from the signification of saying, as involving those things which
follow, which are of exhortation, lest they should break through
the boundaries with which the mountain was beset.
8830. " Go down earnestly intreat the people, lest peradven
ture they break through to Jehovah to see ". — that hereby is sig
nified lest they who are of the Spiritual Church should desire
[to ascend] into the heaven where theDivine Celestial [principle]
is, appears from the signification of earnestly intreating,. as de
noting exhortation ; and from the representation of the sons of
Israel, who are here the people, as denoting those who are of
the Spiritual Church, see frequently above; a.nd frora the
signification of breaking through, viz. the boundaries, as denot
ing to desire [to ascend] into a higher heaven ; and from the
signification of to see Jehovah, as denoting to perceive the
Divine [being or principle] ; for by Jehovah on the head of the
mountain is raeant the Divine [being or principle] in the in
most heaven, which is called the celestial heaven, n. 8827 ;
and by seeing is raeant perception, n. 2150,' 3764, 4567, 4723,
6400. 8831. " And raany fall of thera" — that hereby is signified
that thus they would perish, appears without explication.
8832. " And also the priests who corae near to Jehovah
shall sanctify themselves" — that hereby are signified those who
are in spiritual good, in which is the Divine [being or princi
ple!], that they are to be covered, appears frorn the signi-fication
of priests, as denoting good, see n. 1728, 2015, 6148, in this
case spiritual good, because by the sons of Israel, whose priests
they were, were represented those who are of the Spiritual

8828—8838.] EXODUS. 357
the signification of being sanctified, as denoting to be covered
as to the interiors, see. n. 8788, 8806.
8833. " Lest Jehovah raake a breach in thera "—that hereby
is signified separation from good, appears from the signification
of making a breach, as denoting the separation of truth from
good, see n. 4926, in this case separation frora good, because
it is said of the priests, by whora is signified good, n. 8832.
8834. "And Moses said to Jehovah " — that hereby is signi
fied the tiiought of truth frora the Divine [being or principle],
appears frora the signification of saying, when by truth from
the Divine [being or principle], which is represented by Moses,
as denoting thought, as also n. 3396, 7107, 7244, 7937. It is
said the thought of truth from the Divine [being or principle],
and thereby is meant tiie thought pertaining to hira who re
presents truth from the Divine [being or principle] ; the reason
why it is so said is also, because truth pertaining to man
tiiinks, and the man to whom thought pertains [thinks]
by trutii ; for the Lord fiows in by [or through] good
into truth, and thereby gives life to man ; this life appears
in man as his, but it is of the Lord in the truth frora good
pertaining to him [the man] : this being the case, the angels
so speak, for they attribute thought to truth from good abstract
ed from person, and thus at the sarae tirae perceive whence is
the thought of truth ; frora these considerations it is evident
what is the quality of angelic speech, and that it is the speech
of wisdom.
8835. " The people cannot come up to Moimt Sinai" — that
hereby is signified that they^ cannot elevate themselves to the
celestial kingdora, appears from the signification of the people
or sons of Israel, as denoting those who are of the spiritual
kingdora ; and from the signification of coming up, as denot
ing to elevate; and from the signification of Mount Sinai, as
denoting the celestial kingdom, see above, n. 8827 ; how the
case herein is, see above, n. 8794, 8797.
8836. " Because thou hast witnessed to us " — that hereby is
signified because caution was given from the Divine [being or
principle], appears without explication.
8837. "Saying, set boundaries to the mountain" — that
hereby is signified by- the spiritual sphere of good below closing,
appears from the signification of setting boundaries to the
mountain, as denoting extension into heaven no further than to
the spiritual spheres of good, see above, n. 8794, 8795, 8796,
8797. 8838. "And sanctify them"— that hereby is signified that
thus they may be kept out frora the Divine [being or principle],
appears from the signification of sanctifying, as denoting tp
vail the interiors that the externals may appear in a holy princi
ple, see n. 8788, 8806, thus also to be kept out frsm the Divine

35S EXODUS. [Chap. xix.
[being or principle] lest they should be hurt; for unless they
were vailed, the Divine [being or principle] would penetraie
and destroy, for the presence of the Divine [being or principle]
is as consuraing fire to those who are not vailed ; hence it is,
that even the angels are vailed with a cloud, n. 6849 ; from
these considerations it raay be manifest what is meant by being
vailed ; the reason why this is signified by being sanctified is,
because when they are vailed they appear in a holy principle,
for in such case the Divine [being or principle] can flow in,
and present there a state of good and a form of truth, which
without vailing cannot be effected.
8839. "And Jehovah said to him" — that hereby is signified
admonition still, appears frora the signification of saying, when
frora Jehovah to Moses, that he would earnestly entreat the
people lest they should break through to see, as denoting admo-*
nition : the reason why it denotes admonition still is, because
it was said by Moses, that they were exhorted on that thing,
and that cautiion was given lest they should do it.
8840. " Go, descend "^that hereby is signified influx, ap
pears frora the signiflcation of going and descending to the
people, and adraonishing, when from the Divine [being or
principle] by truth frora the Divine, which is represented by
Moses, as denoting influx, viz. of the Divine [being or princi
ple] by [or througn] truth, frora the Divine.
8841. "And corae up thou and Aaron " — ^that hereby is sig
nifled conjunction with truth from the Divine, internal and
external, appears from the signiflcation of coraing up, viz. to
Jehovah, as denoting conjunction, see n. 8760 ; and from the
representation of Moses and Aaron, as denoting truth from
the Divine, internal and external, Moses representing the in
ternal, and Aaron the external, see n. 7089, 7382.
8842. " And let not the priests and people break through to
corae up to Jehovah " — that hereby is signified lest they who
are in spiritual good and trutii should desire [to ascend] into
the celestial heaven, appears from what was said above,
n. 8830, 8832, where like words occur.
8843. " Lest peradventure he make a breach in them ";— that
hereby is signified separation frora truth and good, ajipears
from what was said above, n. 8833, in this case also from truth,
because it is said also of the people.
8844. "And Moses went down to the people" — signifies
influx of the Divine [being or principle] by [or through] truth
frora the Divine, as above, n. 8840.
8845, "And said to them" — signifles thus admonition, as
above, n. 8839. '

8839—8847.] EXODUS. 359

continuation op the subject concerning the spirits and
inhabitants of the earth JUPITER.
8846. THERE are also spirits amongst those from the
earth Jupiter, whom they call sweepers of chimneys, because
they appear in like garments and also faces ; they are amongst
those who chide the men of their own earth, and afterwards
instruct, see n. 7801 to 7812; what such have reference to
in the grand man, and of what quality they are, may be seen
from the description of them above, n. 6056, which it is allowed
here to transcribe.
8847. A certain spirit from another earth was pjresent with
me {he was from the earth Jupiter) ; he anxiously requested
that I would intercede for him that he might be admitted into
heaven ; he said that he was not conscious of having done any
evil, only that he had chided the inhabitants of that earth; he
added, that after he had chided, he instructed them : he applied
himself to my left side under the elbow, and spake as it ivere
with a divided faith ; he had, also the power of exciting pity ;
but all 1 could say in re^'yly was, that it was not in my r>ower
to help him, for that all help was from the Lord alone ; nor
could I intercede for him, because I did not know whether it
wereuseful or not; but that if he were deserving, he might
have hope : he was then remanded amongst the well-disposed
spirits who were from his own earth ; but they said that he
could not be in consort with them, because he differed in qual
ity ; nevertheless, since he had still an intense desire to be in
troduced into heaven, he teas let into a society of ivell-dis-
posed spirits of this earth : but these also said that lie could
not abide with them: he was likewise of a black color in the
light of heaven, but he himself said that he was not of a black
color, but of a darkish brown. It was told me, that at first
they are of this quality, who are afterward.s received amongst
those who constitute the province of the seminal vessels; for
in those vessels is collected the semen, and is encompassed
with a covering of suitable matter, fit to preserve it from be
ing dissipated, and which can be put off in the neck of the
uterus, that thus what is reserved within may serve for con
ception, that is, for the impregnation of the ovulum ; hence
also that seminal matter has a tendency -and as it were a
burning desire to put itself off, and. leave the semen to perfcrm
its use : somewhat similar to this appeared likewise in this
spirit: he came again to me, hut in vile raiment, and again
said, that he had a burning desire to be ad-mitted into heaven,
and that now he perceived himself to he qualified ; it was

360 EXODUS. [Chap. xix.
given me to tell him, that possibly this was a token that he
would shortly be admitted : at that instant the angels called
to him to cast off his raiment, which he did immediately with
inconceivable quickness from the vehemence of his desire ;
whereby was represented what is the quality of their desires,
who are in the province to which the seminal vessels corres
pond. 8848. I was informed that such, when they are prepared
for heaven, are stripped of their own garments and are clothed
with new shining raiment, and become angels : they are likened
unto caterpillars, which, having passed through that vile state
of their existence, are changed into nymphs, and thus into
butterflies, in ivhich last state they are gifted with other cloth
ing, and also with wings of various colors, as blue, yellow,
nlver, or golden; at the same time they have liberty to fly in
'.he open air as in their heaven, and to celebrate their 'mar
riages, a.nd to lay their eggs, and thus to provide for the pro
pagation of their kind; and then also sweet and pleasant food
is allotted them from the juices and odors of various fiowers,
8849. A certain one also of the spirits of that earth came
Co me saying, that he was seeking the only Lord, and was de-
nrous to come into heaven, but that he was not able, because
in the life of the body he had done evil: he was asked what
evil 1 He said, that he had taken from a companion some
thing which was of little value, which he supposed his com
panion would have given him, and that this was a weight upon
his conscience: hence it was evident what sort of life they
live in that earth, wnd that it torments them if they do evil to
any one, though it be ever so slight ; for he had brought that
thought along with him from the earth.
8850. There was shovrn me a bald head, but only the upper
part thereof, which was bony; and I was told, that such a'n
appearance is seen by those who are to die within a year, and
that they instantly prepare themselves. The inhabitants oj
that earth do not fear death, except on account of leaving their
conjugial partner, their children, or parents, for they know
they shall live after death, and that in dying they do not quit
life, because they go into heaven ; wherefore they do not call
it dying, but being heaven-made. Such amongst them as have
lived happy in conjugial love, and have taken such care of
their children as becomes parents, do not die by diseases, hut
m tranquillity as in sleep, and thus transmigrate from the
world into heaven.
8851. The age to which the inhabitants live is generally
about thirty years, estimated according to years on our earth ,
they who live to a more advanced age, are said to be unteach

8S48— 8S36.] EXODUS. 861
able, and therefore the chastising and instruc. ing spirits do
not come to them : the reason why they die at so early an age
is, lest their numbers should increase beyond what that earth
is capable of supporting : ihey come to maturity also sooner
than on our earth; even in the flrst flower of youth they con
nect themselves in ma.rriage, and then it is their chief delight
to love the partner of such connexion, and take care of theii
children ; other delights they indeed call delights, but respect
ively external.
8852. At the close of the following chapter an account will
he given of the spirits and inhabitants of the planet Saturn.

EXODUS.
CHAPTEE THE TWENTLETH.

THE DOCTRINE OF CHARITY.

8853. EVEET man has a proprium, which he loves above
all things ; this propriura is called the principle which has do
minion, or if you are better pleased with the expression, which
universally rules with him: it is present in his thought, and
also in his will continually ; and it constitutes his very essen
tial life.
8854. As for example, he who loves wealth above all things,
whether it be money or other property, is continually occupied
in his mind as to the raanner of procuring it ; the acquisition
of it causes his inmost joy, and the loss of it his inmost grief,
for his heart is in it. In like raanner he who loves himself
above all things, has respect to himself in every thing, thinks
of himself, speaks of himself, acts for the sake of hiraself ; for
his life is a life of self.
8855. Man has for an end what he loves above all things, he
respects it in all and singular things, it is in his will as the latent
vein of a river, which draws and carries away objects; even
when he is eraployed about othei things, it is the principle by
which he is animated ; it is this principle which one man ex
plores in another, and also sees, and aocording to it he either
leads another, or acts with him.
8856. During man's regeneration, charity is implanted by
faith, until it becomes a ruling principle, and when charity be
comes a ruling principle, then he has new life, for then it is
continually present in his thought, and continually in his will,

362 EXODUS. [Chap. xx.
yea in singular the things of each, even when he is meditating
about other things, and when he is engaged in business.
8857. The case is the sarae with love to the, Lord, which love
when it has dominion, is present in every single thing of man's
life ; as in the case of hira who loves his king, or his parent,
this love in their presence shines forth from every single feature
of his face, it is heard in every single expression of his _ speech,
and appears in every single motion of his gesture. This is meant
by having God continually before tiie eyes, and by loving liim
above all things, with the whole soul and with the whole heart.
8858. Man is altogether of a quality according to that of
the ruling principle of his life, and by this is distinguished
from others ; according to this ruling principle, his heaven is
constituted if he be gobd, and his hell if he be evil ; for it is
his veriest will, and thereby the very esse of his life, which
after death cannot be changed. From these considerations it
is evident what is the quality of a regenerate person's life, and
what is the quality of life with one who is unregenerate.

CHAPTEE XX.

1. AND God spake all these words, saying,
2. I am Jehovah thy God, who brought thee forth out of the
land of Egypt, out of the house of servants.
3. Thou shalt not have other gods before my faces.
4. Thou shalt not make to thyself a graven thing, and any
likeness, which is in the heavens from above, and which is in
the earth from beneath, and which is in the waters from be
neath the earth.
5. Tliou shalt not bow thyself to them, and shalt not serve
them, because I ara Jehovah thy God, a zealous God, visiting
the iniquity of the fathers upon the sons, on the thirds and on
the fourths, to my haters.
6. And doing mercy to thousands that love rae -and. keep my
precepts. 7. Tliou shalt not bring the narae of Jehovah thy God to
Avhat is vain, because Jehovah will not render him innocent
who bringeth his narae to what is vain.
8. Eeraeraber the day of the sabbath, to sanctify it.
9. Six days shalt thou labor, and shalt do all thy work.
10. And the seventh day is the sabbath to Jehovah thy
GoD, thou shalt not do any w-ork thou, and thy son, and thy
daughter, thy raan-servant, and thy maid-servant, and thy
beast, and thy sojourner who is in thy gates.
11. Because in six days Jehovjh made the heaven and the
earth, the sea, and all that is in tkem, and rested on the seventh

8857—8859.] EXODUS. 363
day ; tlierefore Jehovah blessed the day of the sabbath, and
sauctifled it.
12. Honor thy father, and thy mother, to the intent that thy
days may be prolonged on the earth, which Jehovah thy God
giveth thee.
13. Thou shalt not kill, thou shalt not corarait adultery, thou
shalt not steal, thou shalt not answer to thy neighbor the wit
ness of a lie.
14. Thou shalt not covet the house of thy neighbor ; thou
shalt not covet the wife of thy neighbor, and his man-servant,
and his niaid-servant, and his ox, and his ass, and all that is
thy neighbor's.
16. And all the people saw the voices and the torches, and
the voice of the trumpet, and the mountain smoking, and the
people saw, and they were moved, and stood afar off.
16. And they said to Moses, speak thou with us, and we
will hear, and let not God speak with us, lest peradventure we
die. 17. And Moses said to the people, fear ye not, because to
the intent that He may terapt you, God cometh, and to the in
tent that the fear of Him may 'be before your faces, that ye raay
not sin.
18. And the people stood afar off, and Moses carae near to
the thick darkness, where God [was].
19. And Jehovah said to Moses, thus shalt thou say to the
sons of Israel, ye have seen that I have spoken out of heaven
with you.
20. Te shall not make with Me gods of silver, and gods of
gold, ye shall not make to yourselves.
21. An altar of earth thou shalt make for Me, and shalt sac
rifice upon it thy burnt-offerings and thy offerings of thanks
giving, thy flocks, and thy herds, in every place in which 1
shall put the memory of My name, I will come to thee, and
will bless tkee.
22. And if thou shait make for Me an altar of stones, thou
shalt not build them hewn, because if thou move thy tool upon
it, thou shalt profane it.
23. And thou shalt not ascend in steps up to Mine altar, that
thy nakedness be not revealed upon it.

THE CONTENTS.

8859. THE subject treated of in this chapter is concerning
Divine Truths, which are to be 'raplanted in the good pertain
ing to those who are of the Lord's Spiritual Church : the tec

i.34 EXODUS. [Chap. xx.
precepts of the decalogue are those truths : the precepts con
cerning sacriflces and concerning the altar, which follow in
this chapter, are the externa, truths which are of worship.

THE INTEENAL SENSE.

8bJ0. VEESE 1. And God spake all these words, sayi/iig,
signifies Divine Truths for those in the heavens, and for those
in the earths.
8861. " And God spake all these words saying " — ^that here
by are signifled Divine Truths for those in the heavens and
tiiose iu the earths, appears from the signiflcation of the words
which God spake, as, aenoting Divine Truths, for the things
which God speaks are nothing but truths : hence also Divine
Truth is called the Word, and the Word is the Lord in John,
chap. i. 1, by reason that the Lord was Divine Truth Itself
when He was in the world, and afterwards when He was glo
rified was made Divine Good, and then all Divine Truth pro
ceeded from Him : this Divine Truth to the angels is light,
which liglii also it is that illurainates our internal sight, which
is of the understanding ; this sight, inasrauch as it does not see
natural things but spiritual, has truths for its objects : in the
spiritual understanding spiritual truths, which are called [the
truths] of faith, but in the natural understanding it has for ob
jects the truths of civil state which relate to what is just, and
also the truths of raoral state which relate to what is honest,
and lastly natuial truths which are conclusions from the objects
of the external senses, especially of the sight. From these con
siderations it may be seen, that truths follow in order, and that
all and singular of them derive their origin from Divine Truths,
which are the internal principles [or beginning] of all things ;
the forms also, in which they are, hence derived their origin,
for they were created to receive and contain ; hence it may be
raanifest what is raeant in John by all things being created by
the Word, chap. i. 1, 2, 3 ; for Divine Truth is the veriest es
sential princijile, and is the only substantial principle, by which
all things [are].
8862. The reason why by the words which God spake are meant
Divine Truths for those in the heavens and those in the earths
is, because the ten precepts, which are called the decalogue,
and the subsequent statutes promulgated and commanded from
Mount Sinai, are such truths as are not only for those who are
in the earths, but also for th-rse who are in the heavens; for
all the words, that is, all the truths which are frora the Lord,
are not only for men, but also at the same tirae for angels, in
asmuch as they pervade heaven, and thus pass to earth: but

3860—8863.] EXODUS. 365
in the heavens they do not sound as in the earths, for in the
heavens they are in a spiritual forra, but in the earths, in a
natural form : what is the quality of those things which are iu
a spiritual form in respect to those which are in a natural form
is manifest from singular the things of the Word in the internal
sense and in the external sense ; the things in the internal sense
ai'e spiritual, but the things in the external sense, which is tiie
sense of the letter, are natiiral ; these latter are accomraodated
to those in the earths, but the former to those in the heavens.
'Hiat this is the case may be seen frora this consideration, that
the Word has been sent and thus has passed frora the Divine
[being] Hiraself through heaven to earth ; and when it came
to the earth, that it is truth accoraraodated to the huraan race,
who are in earthly and corporeal things ; but that in the hea
vens it is accoraraodated to the angels, who are in spiritual
and celestial things ; such being the qualitj^ of the Word, it is
in itself holy, for it contains in itself what is celestial and di
vine. This raay appear raanifestly from the ten precepts of
the decalogue, because every one can know that those precepts
are such as were known throughout the earth, as that parents
ought to be honored, that murder, adultery, and theft
ought not to be committed, and that no one ought to be the
witness of what is false ; consequently that the Israelitish na
tion might have known those things from natural luraen only,
for what nation is there which does not know them ? and yet
to promulgate those laws Jehovah Hiraself descended, and pro
mulgated them out of fire which burned even to the heart of
heaven ; hence it may be manifest that those precepts contain
in their bosom more things than what appear in the letter, viz.
such things as are at the sarae tirae for the heavens, and which
fill the heavens ; all things of the Word are such, because frora
the Divine [being or principle] : hence it is evident frora what
groimd it is that the Word is holy, and what is meant by its
being inspired as to every jot and tittle, and as to every little
twirl [corniculum]. Matt. v. 18 ; Luke xvi. 17. What there-
ore is the quality of the precepts of the decalogue in the spirit
ual sense, that is, Avhat is their quality in the heavens, will be
•seen in what follows.
8863. Verses 2, 3, 4, 5, 6, 7. lam Jeliovah thy God, who
brought thee forth out of the lam,d of Egypt, out of the house of
servants. Thou shalt not have other gods before My faces.
Thou shall not make to thyself a gra/ven thing, and any likeness
which is in the heavens from above, and ivhich is in the earth
from beneath, and whioh is in the waters from beneath the earth.
Thou shalt not how thyself to them,, and shalt not serve them,
because I am Jehovah thy God, a zealous God, visiting the ini-
qwiiy of the fathers upon the thirds and upon the fourths, to
my haters. A nd doing mercy to thousands to them that love

366 EXODUS. [Chap, xx,
me, and thai keep mxj precepts. Thou shall not bring the name
of thy God to what is vain, because Jehovah will not render'
him innocent who bringeth his name to what is vain. I am
Jehovah thy God, signifies the Lord as to the Divine Human
[principle] universally reigning in all and singular things ol
good' and truth : who brought thee forth out of the land of
Egypt, out of the house of servants, signifies from Hira libera
tion out of hell : thou shalt not have other gods before my
faces, signifies that truths ought not to be thought of frora any
other source than frora the Lord : thou shalt not raake to thy
self a graven thing, signifies not from self-intelligence : and
any likeness, signifies a resemblance of those things which are
from the Divine [being or principle] : which are in the hea
vens from above, and -wdiich are in the earth from beneath, sig
nifies which are in spiritual light, or which are in natural light :
aud which are in the waters frora beneath the earth, signifies
which are in the sensual corporeal principle : thou shalt not
bow thyself to them, and shalt not serve thera, signifies no Di
vine worship to be paid thera : because I am Jehovah thy God,
signifies that the Divine [principle] from the Lord is in all and
singular things : a zealous God, signifies that hence comes what
is false and evil : visiting the iniquity of the fathers upon the
sons, signifies tlie prolification of the false derived from evil in
consequence: upon the thirds and upon the fourths, signifies ia
a long series and conjunction: to ray haters, signifies who ab
solutely reject the Divine of the Lord: and doing mercy to
thousands, signifies good and truth to thera for ever : to them
that love rae, signifies who receive the good of love : and that
keep ray precepts, signifies who receive the truths of faith :
th.oti shalt not bring the narae of thy God to what is vain, sig
nifies the profanations and blaspheraations of the truth and
good of faith : because Jehovah will not render hira innocent
who bringeth His narae to what is vain, signifies that those
things cannot be reraitted.
8864. " I am Jeliovah thy God " — that hereby is signified the
Lord as to the Divine Human [principle] universally reigning
in all and singular things of good and truth, appears from this
consideration, that in the Word no other than the Lord is
meant by Jehovah, see n. 1343, 1736, 2921, 3023, 3035, 3448,
5663, 6280, 6281, 6303, 8274 : in like manner by Jehovah Ze
baoth, by the Lord Jehovih, by Jeliovah God, n. 2921, 3023,
3448, 6303 ; and that tiie Lord is called Jeliovah from the Di
vine Good, which is the Divine Esse ; but God from the Divine
Truth, wliich is the Divine Existere, n. 6905, also n. 709, 732,
1096, 2586, 2769, 2807, 2822, 3921, 4402 ; the reason why it is
the Divine Human [principle] of the Lord, which is here
meant by Jehovah God, is, because the Lord as to that princi
ple is meant in the Word as well by Jehovah as by God, the

8864.] EXODUS. 367
Divine Good, which He is even as to the Human [principle],
by Jehovah, and the Divine Ti-uth, -which He is, because it
proceeds from Him, by God. The reason why the Divine Hu
man [principle] of the Lord is raeant by Jehovah God, is, be
cause the Divine [principle] Itself which is in the Lord, cannot
be seen in heaven, and not even perceived, thus neither can it
be received by faith and love, but only the Divine Human
[principle] ; that the Divine [principle] Itself cannot be com
municated with angels in heaven, and still less with men on
earth, except by [or through] the Divine Human [principle], is
known in the churches frora the Lord's words in the Evangel
ists, where He says that He is the door, that He is the media
tor, that no one can corae to the Fathar but by [or through]
Hira, that no one knows the Father but He, and that no one
has seen the Father, not even any appearance of ILim ; hence
it is evident, that it is the Lord who is here raeant by Jehovah
God ; that it is He also who redeeraed the human race and
liberated them frora hell is likewise a known thing ; these par
ticulars are signified by the words which follow, viz. Who
brought thee forth out of the land of Egypt, out of the house
of servants. Frora these considerations it is now evident that
Jehovah God, who spake from Mount Sinai, is the Lord as to
the Divine Huraan [principle]. The reason Avliy this is the
first thing which is said by the Lord frora Mount Sinai is, be
cause this ought to be a universally reigning principle in all
and singular the things which follow, for what is first said, this
must be kept in the meraory in M'hat follows, and must be re
garded as the universal principle which is therein ; what is
meant by the principle which reigns universally Avill be seen
in what follows. The things said by the Lord are all of them
of this description, viz. Tliat the things first said are to reign
in the things which follow, and involve them, and so succes
sively the things which are in the series ; the things which fol
low in this chapter are the precepts of the decalogue, which
are internal truths, and next statutes, which are external .
truths ; in the latter and in the former flie Lord must reign as
to the Divine Human [principle], for they are from Hira, and
are Him, since truths which are truths proceed all frora Hira,
and the things which proceed frora Him are Him. That the
Lord as to the Divine Human [principle] is what ought to
reign in all and singular the things of faith, is also known in
the chnrches, for it is there taught that without the Lord there
is no salvation, and that every truth and good of faith is from
Hira, thus inasmuch as He is the source of faith. He is the
faith pertaining to man, and if the faith. He is also every
truth -which the doctrine of faith derived frora the Woid con
tains , hence also it is that the Lord is called the Word. That
those things which pre cede must reign in those things which

368 EXODUS. [Chap. xx.
follow, and thereby in the series, as was said above, is mani
fest from singular the things which the Lord spake, especially
from His prayer, which is called the Lord's Prayer ; in that
prayer all things follow in such a series, that as it were they
constitute a column increasing from the highest to the lowest,
in the interiors of which are the things which precede in the
series ; what is first therein, this is inmost, and what succeeds
in order, this adds itself to the inmost successively, and there
by increases. What is inmost reigns universally in those
things, for hence it is essential to the existence of all.
8865. What is meant by universally reigning, may be mani
fest frora what has been said and shown above, n. 8853 to 8858,
viz. that that is a universally reigning principle with man,
which is in all and singular the things of his thought, and in
all and singular the things of his will, consequently which con
stitutes his very mind or life. Such a reigning principle the
Lord ortght to be with man, for such a reigning principle the
Lord is with the angels in heaven, of whora therefore it la said
that they are in the Lord. The Lord becoraes a reigning prin
ciple when it is not only believed that all good and all tralh is
frora Hira, but also when it is loved that it is so ; the angels are
not only in the faith that it is so, but also in the perception,
hence it is that their life is the life of the Lord in them; the
life of their will is the life of love from the Lord, and the ILt'eof
their understanding is the life of faith from the Lord ; from
these considerations it is evident, what is meant by the Loid
being aU in all of heaven, and by His being heaven. When
the Lord universally reigns with the raan of the church, as
with the angels of heaven, then the Lord is in all the truths
and goods of faith pertaining to hira, as the heart is in all the
blood-vessels, inasrauch as these derive frora it their origin and
the blood which is their life. It is further to be noted, that
such spirits and such angels are attendant on raan as are agree
able to the quality of his universal, reigning principle ; the rea
son is, because the universally reigning principle is of the life
of every one, n. 8853, 8868 ; all the cheerfulness and all the
contentment pertaining to man is from that source, even when
he is thinking about other things ; for in that principle the an
gels and spirits who are attendant upon hira dwell, and as it
were have their abode, influencing the man by their gladness,
and thereby causing to be cheerful and contented ; that his
cheerfulness and contentment are from this source, does not
come to the perception of the man, because the raan does not
know that his life flows in, nor that the universal reigning
principle constitiites his life, nor when that principle of life is
touched, that it is as if the pupil of the eye be touched, with de
light when by beautiful objects, and with pain vrhen by ugly
objects. That it is called universal from this consideration,

8865—8867.] EXODUS. 369
that it is every singular [thing] in the complex, and thus that
the universal reigning principle is what is in all and singular
things, see n. 1919, 5949, 6159, 6338, 6482, 6483, 6571, 7648,
8067. 8866. " Wlio brought thee forth out of the land of Egypt,
out of the house of servants " — that hereby is signified libera
tion by Hira frora hell, appears frora the signification of bring
ing forth, as denoting liberation ; and frora the signification of
the land of Egypt, as denoting infestations frora the infernals,
tee n. 7240, 7278 ; and from the signification of the house of
servants, as denoting spiritual captivity, see n. 8049. The rea
son why the house of servants denotes spiritual captivity and
also hell is, because it is servile to be held captive and to be
led by those who are in hell, and it is freedom to be led of the
Lord, n. 892, 905, 2870 to 2875, 2882, 2884, 2892, 2893, 6205,
8209. That they who are of the Spiritual Church, and are re
presented by the sons of Israel, were liberated of the Lord
from hell, by His coming into the world, and raaking the Hu
man [principle] in Hiraself Divine, see n. 6854, 6914, 7035,
7828, 7932, 8018, 8321.
8867. " Thou shalt not have other gods before My faces " —
that hereby is signified that truths ought not to be thought of
from any other source but from the Lord, appears frora the sig
nification of gods, as denoting truths, and in the opposite sense
falses, see n. 4402, 4544, 7268, 7873, 8301 ; and frora the sig
nification of faces, when they are predicated of God, as denoting
love, raercy, peace, good, see n. 222, 223, 434, 5585, thus the
Lord hiraself, for it is the Lord from whora these things are.
The reason why this precept signifies that truths ought not to
be thought of frora any other source than from the Lord, is
also because the Divine Huraan [principle] of the Lord, which
is signified by I am Jehovah thy God, is first mentioned, and
hence holds the first of order, and must universally reign in
singular the truths which follow, n. 8864, 8866 ; wherefore now
are perceived such things as ought to be avoided, because the\'
destroy and prevent the universal reign of the Lord in all and:
singular the truths which are contained in the precepts and
statutes dictated and commanded from Mount Sinai. The first
thing which would destroy, is to think of truths frora any other
source than from the Lord, which is signified by not having
other gods before the Lord's faces ; the rest of the things which
would destroy that universal reigning principle, are contained
in the things whicli follow in order, viz. that they should
not raake to theraselves a graven thing, and any likeness of
those things which are in the heavens, which are in the earth,
and which are in the waters, and that they should not bow
themselves to thera, and should not serve thera ; after this
therefore it again follows, because I ara Jehovah thy God, hy
VOL. vin. 24

370 EXODUS . [Chap.

XX.

which words is signified that the Ljrd must be in all and sin
gular things.
8868. It may be expedient briefly to explain what is meairt
by truths which are frora another source than frora the. Lord ;
they are in general those truths iu which the Lord is not ; the
Lord is not in the truths pertaining to raan, in case raan denies
Him and His Divine [being or principle], and also in case he
acknowledges Him, and still believes that good and truth are
not frora Hira, but from self, and hence claims justice to him
self Truths also, in which the Lord is -not, are those which
are taken frora the Word, especially from the sense of the let
ter, and are explained in favor of self-dominion and self-gain;
these in themselves are truths, because they are from the
Word, but they are not truths because they are misinterpreted
and thereby perverted ; such are those which are raeant of the
Lord by these words in Matthew, " If any one shall say, Lo
here is Christ, or there, believe not, for false Christs and false
prophets shall rise, and shall give great signs and prodigies,
that they raay lead into error, if it were possible, even the
elect," xxiv. 23, 24, 25, 26, see n. 3900 ; and in Luke, " See
that ye be not seduced, for many shall come in My name, say
ing that I am, and the time is near ; go ye not therefore after
them," xxi. 8. The truths which are from the Lord, are truths
in the internal form even from the Lord ; and the truths which
are not frora the Lord only appear truths in the external form,
but not in the internal forra, for within they are either vain, or
false, or evil. In order to constitute a truth, there must be life
in it, for truth without life is not the truth of faith pertaining
to raan, and life is from no other source than from good, that
is, by [or through] good from the Lord; if therefore the Lord
be not in a truth, it is a truth without life, thus not true ; but
if the false be in it, or evil, the truth itself pertaining to man is
false or evil ; for what is within, this constitutes the essence,
and also in the other life is translucent through what is exter
nal. Frora these considerations now it raay be raanifest how
it is to be understood, that truths ought not to be thought of
from any other source than frora the Lord. Inasrauch as few
know how the case is with truths which in the internal form
are truths, thus which live from the Lord, it may^ be expedient
to say something on the subject from experience: in the other
life it is raanifestly perceived by every one who speaks there,
what is inwardly stored up in the words of his speech, as
whether it be closed withii:, or whether it I'.e open, also what
kind of affection is in it ; if the affection of good be in it, it is
inwardly soft, if the affection of evil, it is inwardly hard, and
so forth. With the angels of heaven, all things of their dis
course are open even to the Lord, which is, both clearly per
ceived and is also heard from its softness andthe quality thereof ;

8S6S, 8869.] EXODUS. 371
hence also it is known what lies stored up within in truths,

whether the Lord or not ; the truths in which the Lord is, are
truths which are alive, but the truths in which the Lord is not,
are truths which are not alive ; those which are alive are the
truths of faith grounded in love to the Lord, and in charity
towards the neighbor; those which are not alive are not truths,
because inwardly in thera is self-love and the love of the world.
Spirits and angels in the other life raay hereby be discerned,
for every one has truths according to his life, that is, according
to what universally reigns with hira.
8869. " Thou shalt not raake to thyself a graven thing " — •
that hereby is signified not frora self-intelligence, appears frora
the signification of a graven thing, as denoting that which is
not frora the Lord, but frora the prroprium of man ; what is
frora the intellectual proprium, is signified by a graven thing,
and wliat is from the will ^ro^«'MW?,, is signified by a molten
thing ; to account either tSe former or latter as a God, or to
adore it, is to love above all things all that which proceeds
frora self. They who do this, do not at all believe that any
thing of intelligence and wisdora fiows in frora the Divine
[being or principle], for they attribute all things to themselves,
and other things which befall thera they refer to fortune, or to
chance, absolutely denying the Divine Providence in such
things ; they- suppose that if there be any thing of deity which
is present, it is in the order of nature, to which they ascribe
all things; they profess indeed with their lips, that some
Creator God has impressed such things on nature, but still in
heart they deny any God above nature ; such are they who
from the heart attribute all things to tlieir own prudence and
intelligence, and nothing to the Divine [being or principle] ;
and such of them as love themselves, adore what belongs to
themselves, and are also willing to be adored by others, yea,
as gods, and openly too, if the church did not forbid it.
These are the formers of graven things, and the graven things
themselves are what they hatch from the proprium, and are
willing should be adored as Divine. That these things are
signified in the Word by graven things, is manifest from the
passages where they are mentioned; as in Jereraiah, "Every
man is becorae a fool frora science, every founder is ashamed by
what is graven, because his molten thing is a lie, neither is
there spirit in them," chap. x. 14 ; chap. li. 17 ; inasrauch as
by a graven thing is signified that which does not proceed from
the Lord, but from self-intelligence, tiierefore it is said. Every
man is becorae a fool frora science, and every founder is made
ashamed by what is graven ; and whereas in those things which
are hatched frora self-intelligence, there is nothing of spiritual
life, which is only from the Lord, therefore it is also said,
neither is there spirit in them. And in Habbakuk, " What

372 EXODUS. [Chap. xx.
doth a graven thing profit, because the fabricator thereof hath
graven it a molten thing and the teacher of a lie, because the
fabricator of his device places confidence upon it^ when he
maketh dumb gods, there is no spirit in the midst thereof,"
ii. 18, 19, 20 ; in this passage what is graven denotes those
things which are hatched frora self-intelligence, in which there
is nothing of life frora the Lord. Again in Jeremiah, " A
drought IS upon her waters, and they shall be dried up,
because ii is a land of graven things, and they glory in things
to be dreaded, therefore Ziira dwell with lira, and the daughters
of the owl dwell therein," 1. 38, 39, speaking of Chaldea and
Babel ; drought upon the waters and they shall be dried up,
denotes trutii in which there is nothing of life ; Ziira and lim,
and the daughters of the owl dwelling therein, denote evils and
falses, thus those things which are of death within ; hence it
is, that they are called a land of graven things. And in Isaiah
" The formers of a graven thing are all vanity, and their most
desirable things do not profit, and ihey are witnesses to them
selves, they do not see nor know," xliv. 9, 10, 11, where the
formers of a graven thing denote those who beat out doctrines,
which are not grounded in truths from the Word, but in self-
intelligence, of which doctrines it is said that their most de
sirable things do not profit, and that they do not see nor know ;
the subject treated of in what follows, from verse 12 to 16 of
that chapter, is concerning the art of devising and by reasonings
of hatching from self-intelligence things which they are willing
should be acknowledged for Divine ; concerning which things
it is thus finally said, " The residue thereof he raaketh into a
god, into his graven thing, he adores it, he bows hiraself, and
yet they do not know nor understand ; and their eyes do not see,
so that their hearts do not understand," verses 17, 18 ; by not
knowing and not understanding and not seeing is denoted that
truths and goods are not within, for all things -which go forth
frora self-intelligence are not inw-ardly truths and goods but
falses and evils, for they proceed frora his proprium, and that
this is at its root evil, see n. 210, 215, 694, 874, 875, 876, 987,
1023, 1044, 1047, 1581, 3812, 4328, 5660, 5786, 8480.
Again, in the sarae prophet, "To whora will ye liken God,
and what iraage will ye corapare with Hira? The artificer
melteth a graven thing, and the founder covereth it over with
gold, and raelteth chains of silver, being destitute of an offering
he chooseth wood which will not rot ; he seeketh for himself a
wise artificer to prepare a graven thing that may not be
moved," xl. 18, 19, 20 ; the graven thing which the artificer
melts, denotes the false doctrine which is from the proprium;
the founder covering it with gold and melting chains of silver,
denotes the construction of reasonings that the falses of
doctrines may appear truths. Again, " I Jehovah have called

8870.] EXODUS. 373
thee in justice, to open the blind eyes, to bring fortii from the
prison him that is bound, from the house of the dungeon them
that sit in darkness, I [am] Jehovah, this is My name, and My
glory, I will not give to another, nor My praise to graven
things," xiii. 6, 7, 8, speaking of the Lord that He is Jehovah,
and that from Him is all wisdom, and nothing from raan ; that
the Lord is there treated of, is evident ; that He is Jeliovah
there, is also evident, for it is said that Jehovah called hira in
justice, and then, I [am] Jehovah, this is My name, and My
glory I will not give to another; that frora Him is all wisdora
w^hich is of life, is signified by His opening the blind eyes, and
bringing forth out of prison hira that is bound, and out of the
house of the dungeon thera that sit in darkness ; that nothing
of wisdom is from man, is signified by^ My praise I will not give
to graven things. By graven things are also signified the things
of self-intelligence in the following passages, " And there carae
the chariot of a raan, a pair of horsemen, and he answ-ered and
said. Babel is fallen, and hath hrolKn to the eartli all graven
things," Isaiah xxi. 9. Again, "Then shall ye judge unclean
the covering of the graven things of his silver, and the cloth
ing of the molten thing of his gold, thou shalt disperse them
as a raenstruous cloth, it shall be called a dunghill," xxx. 22.
And in Jeremiah, " Wherefore have they provoked Me to anger
hy their graven things, by vanities of strangers," viii. 19.
And in Hosea, " They have called themselves, thus they -went
for the sake of themselves, they sacrifice to Baalim, and hum
incense to graven things," xi. 2. And Moses, " Cursed is
the man who hath made a graven thing or a molten thing, an
aboraination to Jehovah, the work of the hands of ihe artificer f
Deut. xxvii. 15.
8870. " And any likeness " — that hereby is signified a re
semblance of those things which are from the Divine [being
or principle], appears frora the signification of a likeness, as
denoting a resemblance ; that it denotes a resemblance of those
things which are from the Divine [being or principle], is evi
dent from the things which precede and from those which
follow ; from the things Avliich precede, in that there shall not
be other gods before the faces of Jehovah God, and that they
shall not raake to theraselves a graven thing, by which words
are signified truths from another source than from the Divine
[being or principle], and y^et which are presented like thera ;
and from those things which follow, as the things which are in
the heavens, and which are in the earth, and which are in the
waters, whereby are meant such things as are from the Divine
[being or principle] every where. It may be expedient here to
say what is meant by a resemblance of those things which are
from the Divine [bemg or principle], because those fliings are
treated of in what follows of this verse and in the beginning

374 EXODUS. [Chap. xx.
of the following one ; reserablances of those things which are
frora the Divine [being or principle] are made by raen, when
they speak Divine things with the mouth, and also in work
do such things as are coraraanded by the Divine [being or prin
ciple], and thereby induce a belief th-at they are in good and
truth, when yet in heart they altogether entertain other thoughts,
and will only what is evil ; such are disserablers, hypocritesj'
and the deceitful ; these are they who make resemblances of
those things which are frora the Divine [being or principle].
In the other life evil spirits raake resemblances of those things
which are from the Divine [being or principle], by presenting
a likeness aud appearance in externals, in which there is no
thing within of what is Divine ; dissemblers, hypocrites, and
the deceitful learn this in the other life, and in general all
who frora frequent use have contracted a habit of speaking
otherwise than they think and of doing otherwise than they will ;
sorae by such practices are desirous to acquire reputation
that they raay seera good, and thereby deceive ; sorae that they
may acquire authority. Such things in that life are also abuses
of correspondences : but external things are successively taken
away from thera, by which they made a pretence of such things
as are of charity and faith, for thus they act from their own
nature acquired in the world, and no more from any pretence
or hypocrisy ; they who are of this character, and perceive
that external things are to be taken away frora them, say that
if external things were reserved to thera, they should be able
to converse with their associates in the 'other life, and appa
rently to do good, alike as heretofore in the world ; but this
cannot be done, because by external things, which apparentiy
are good, they would coramunicate in sorae manner with heaven,
viz. with those who are in the circumferences there, and are
siraple, who correspond to the cuticles in the Grand JVEan ; but
by internal things they would coramunicate with the hells; and
whereas the evils which are within have tiie dominion, inasmuch
asthey are of the will, and the goods pretended in external
things serve for the evil to acquire dorainion, therefore it is
contrary to Divine order itself to allow thera the licence of
acting -with pretence and hypocrisy as in the world ; wherefore
such things are taken away from them and they are remitted
into the very evil of their own will.
__ 8871. " 'Which is in the heavens frora above, and which is
in the earth frora beneath" — that hereby are signified those
things which are in spiritual light and which are in natural
light, appears frora the signification of a likeness of those things
-which are in the heavens frora above, as denoting those things
which appear and are seen in spiritual light, all which objects
have reference to good and truth, which are of faith, of charity
towards the neighbor, and of love tc the Lord; to -feign and

8871, 8872.] EXODUS. 375
pretend those things is to make a likeness of the things which
are in the heavens frora above ; and frora the signification of a
likeness of those things which are in the earth from beneath, as
denoting those things which appear and are seen in natural
light, which are sucli as have reference to civil and raoral good
and truth ; to feign and pretend these things is to make a like
ness of those which are in the eartli from beneath. In the
sense of the letter are meant such things as appear in the hea
ven, as the sun, the moon, the stars ; and such things as appear
on earth, as animals of various kinds, both flying, walking,
and creeping; but in the internal sense are raeant such things
as are signified thereby, all of which have reference to good
and trutli, as was said above. These things are further describ
ed in Moses in these words, " Lest ye make to yourselves a
graven thing of the appearance of any likeness, a figure of male
or female, a figure of any beast which is on the earth, a figure
of any bird of wing, which flies under heaven, a figure of any
creeping thing in the earth, of the fish which is in the waters
under the earth ; and lest peradventure thou lift up thine eyes
to heaven, and look at the sun, and moon, and stars, all the
host of heaven, and thou be impelled, and bow thyself to thera,
and serve thera. Te shall take heed to yourselves, lest ye for
get the covenant of Jehovah y^our God, -which He executed
with you, and raake to yourselves a graven thing of any figure,
for Jehovah thy God is devouring fire, a jealous God. When
ye shall beget sons and sons of sons, and shall grow old in the
land, and sliall corrupt yourselves, and shall make a graven
tiling of any figure, I call heaven and earth to witness against
you this day, that perishing ye shall quickly perish from off
the land ; Jehovah will disperse you among the people, where
ye shall serve gods, the work of the hands of man, wood and
stone," Deut. iv. 16 to 28. The principal reason why it was so
severely prohibited to make a likeness of any thing in the hea
vens and in the earths was, because that people, who were de
scended from Jacob, were raost prone to worship external things,
for this cause, because they were not willing to know anything
concerning the internal things of the church, which are of-faith
and love to the Lord and of charity towards the neighbor;
therefore if they had been allowed to make likenesses of tilings,
they would in such case have bowed theraselves to thera, and
worshipped thera as gods ; this is very manifest from the gold
en calf, which they made for theraselves in tiie midst of so
many miracles, and also from their fre ^uent apostacy from
Divine worship to idolatrous worship. Nevertheless m the in
ternal sense such things ave not meant, but the things which
have been above expounded.
8872. " And the things which are in the waters from beneath
the earth "—that hereby are signified such things as are in the

376 EXODUS. [Chap, xx,
sensual corporeal principle, appears frora the signification of a
likeness of those things which are in the waters frora beneath
the earth, as denoting the things which are below those that
are in natural light, and that these things are such as are in the
sensual corporeal principle, is evident frora the successive de
grees of light pertaining to the intellectual principle of man ;
m the first degree are those things which are in spiritual light,
which are signified by the things which are in the heavens from
above ; in the second degree are those which are in natural
light, which are signified by the things which are in the earth
frora beneath ; and in the third degree are those which are in
the sensual corporeal principle, which are signified by the
things in the waters frora beneath the earth : what and of what
quality the sensual corporeal principle is, see n. 6084, 5089,
.5094, 6125, 5128, 5580, 5767, 6183, 6201, 6310, 6311, 6312 to
6316,6318,6598,6612, 6614, 6622, 6624, 6844, 6845, 6948,
6949, 7442, 7693. To the sensual corporeal principle the sci
entifics have reference, which proxiraately exist from the ex
perience of the external senses, and also their delights; the
fatter and the former with the good are good, because they are
applied to goods, but with the evil they are evil, because they
are applied to evils ; to deceive by those things, as is usual
with disserablers, with hypocrites and the deceitful, is to make
a likeness of such things as are in the waters from beneath the
earth. 8873. " Thou shalt not bow thyself to thera, and shalt not
serve thera" — that hereby is signified no Divine worship to be
paid thera, appears frora the signification of bowing himself,
as denoting humiliation, see n. 2153, 5682, 6266, 7068 ; and
from the signification of serving, as denoting submission, see
n. 5164. The reason why it denotes Divine worship is, because
humiliation and submission are essentials of worship, for wor
ship without them is not worship, but is a gesture in imitation
of those who are in the trutii of worship, in which gesture there
is nothing of life, for life from the Lord flows in only into an
hurable andsubraissive heart, for such a heart is adapted to re
ceive ; the reason of this is, because when the heart is truly
hurable, nothing of self-love and the love of the world oppose
[the Divine Influx]. Tiie reason why both are expressed is,
because to bow signifies worship frora the good of love, and to
serve, signifies worshij:) frora the truth of faith.
8874. " Because I am Jehovah thy God " — that hereby is
signified that the Divine [principle] from the Lord is in all and
singular things, appears from what was explained above, n.
8864, 8865.
8875. " A zealous God " — that hereby is signified that hence
comes what is false and evil, appears from this consideration,
that zealous God in the genuine sense denotes the Divine Truth

8873-8875.] EXODUS. 377
of the Divine Good, for God is predicated of truth, n. 2586,
2769, 2807, 2822, 3921, 4287, 4402, 7010, 7268, 8301 ; and
zealous is predicated of good, as will be seen below ; but zeal
ous God in respect to those who do not receive the Divine
Truth ofthe Divine Good of the Lord, denotes what is false
and evil ; for they who are in the opposite principle; perceive
Divine Truth as false, and Divine Good as evil ; for every one
sees those principles from his own quality ; hence it is that the
zeal of the Lord, which in itself is love and pity, appears to them
as anger, for when the Lord out of love and mercy protects his
own in heaven, they who are in evil are indignant and angry
against the good, and rush into the sphere where the Divine
Truth and Divine Good are, with atterapt to destroy those who
are in that sphere, and in this case the Divine Trutii of the Di
vine Good operates upon them, and makes thera sensible of
torments such as exist in hell ; hence it is that they attribute
to the Divine [being or principle] wrath and anger, and also
all evil, when yet in the Divino [being or principle] there is
nothing at all of anger, and nothing at all of evil, but pure
clemency and mercy ; from which considerations it is evident,
why zealous signifies what is false and evil, and why zeal sig
nifies angei! ; see what was shown above on these subjects, viz.
that wrath and anger are attributed to the Lord, when yet they
pertain to those who are in evil, or who are in anger against
the Divine [being or principle], n. 6798, 6997, 8284, 8483 ;
that evils, punishments, and vastations in like manner are at
tributed to the Lord, when yet with the Lord there is nothing
hut love and mercy, n. 2447, 6073, 6659, 6992, 6997, 7533,
7632, 7643, 7679, 7710, 7877, 7926, 8214, 8223, 8226, 8227,
8228, 8282, 8632 ; that the evil devastate theraselves, and cast
theraselves into damnation and hell, by attempting to destroy
what is good and true, n. 7642, 7679, 7710, 7926, 7989. That
the Lord appears to every one according to his quality, n. 1861,
6832, 8197. That the zeal of the Lord is love and mercy ; and
that when the Lord protects the good against the evil, it ap
pears as hostility and also as anger, is manifest from the follow
ing passages in the Word ; that the zeal of the .Lord is love
and mercy, is raanifest frora Isaiah, " Look forth frora the hea
vens, and see frora the habitation of Thy holiness and of Thy
coraeliness, and where is thy zeal and thy virtues ? The mov
ing of Thy bowels, and Thy compassions towards me are re
strained," Ixiii. 15, where zeal denotes raercy, which is the
moving of the bowels, and is predicated of good, for it is said
thy zeal and thy virtues, where zeal is said of good, and vir
tues of truth, in like manner the moving of the bowels is said
of good, and compassions of truth ; in like manner the habita
tion of holines sdenotes the heaven where they are who are of the
celestial kingdom, and the habitation of comeliness denotes the

378 EXODUS. [Chap. xx.
heaven where they are who are of the spiritual kingdom;
hence also it is evident that in the Word, where mention is
made of good, mention is also raade of truth, on account of the
heavenly marriage, which is that of good and truth, in singur
lar the things of the Word, as in the case of the two names of
the Lord,- Jesus and Christ, which signify the Divine Marriage
which is in the Lord, concerning which names see n. 683, 793,
801, 2516, 4138, 5138, 6502, 6343, 7945, 8339. _ Again, in the
same prophet, " A boy is born to us, a son is given to us, upon
whose shoulder is the government, he called His narae Won
derful, Counsellor, God, Hero, the Father of Eternity, the
Prince of Peace. To the multiplication of government and
peace shall be no end : the zeal of Jeliovah shall do this," ix.
5, 6, speaking of the Lord and of His coming ; the zeal of Je
hovah shall do this, denotes that He will do it frora an ardent
love of saving the huraan race. Again, " Out of Jerusalem
shall go forth reraains, and what is escaped from Mount Zion,
ihe zeal of Jeliovah shall do this," xxxvii. 32 ; the zeal of Je
hovah shall do this, denotes from love and mercy. And in
Ezekiel, " Thus saith the Lord Jehovah, now will I bring back
the captivity of Jacob, and will have compassion on the whole
house of Israel, and will be zealous for the name of 3£y holiness,"
xxxix. 26 ; to be zealous, denotes to have compassion. And
in David, " The zeal of Thy house hath consumed me," Psalm
Ixix. 9, speaking of the Lord ; the zeal of the house-of Jehovah
denotes love towards those who receive good and truth, for
they are the house of Jehovah. That the zeal or mercy of the
Lord, when it protects the good, appears as hostility, is mani
fest from Isaiah, " Jehovah shall go forth as a Hero, as a Man
of War, He shall stir up zeal, He shall cry and shout. He shall
prevail over His enemies," xiii. 13. And in Joel, " Jehovah
shall be zealous for His land, and shall spare His people," ii.
18. That the zeal of the lard is called anger and wrath, he-
cause mercy so appears to the evil, is manifest from Moses,
" Ye shall not go after other gods, of the gods of the people
who are round about yon, for Jehovah thy God is a zealous
God 'in the midst of thee ; lest peradventure the anger of Jeho
vah thy God burn against thee, and destroy thee from off the
faces ofthe earth," Deut. vi. 14, 16. Again, " Tliey provoked
Him to zeal by aliens, by abominations ihey rendered Him
anqry ; they sacrificed to demons, they moved My zeal by
[what was] not god, they provoked Me to anger by their vani
ties/' Deut. xxxii. 16, 21 ; and in Ezekiel, " When m,y anger
shall he consummated, and I shall cause My wraih to rest in
thera, it will repent Me, that they may know that / Jeho'oah
have spoken in My zeal, when I shall have conswmmeded My
wrath in them," v. 13 ; and in Zechariah, " The aii'-'el of Jeho
vah iu me said to me, cry saying, thus saith vcho-van /vebi*oth.

8875, 8876.] EXODUS. 379
I was zealous for Jerusalem, and for Zion with great zeal;
for with great indignation I was indignant against the secure
nations," i. 14, 15 ; chap. viii. 2; and in Zephaniah, "I will
pour out upon them Mine indignation, all the wrath of Mine
anger, because ixi ihe.fire of My zeal the whole earth shall be
devoured," iii. 8 ; and in Moses, " It witi not please Jehovah
to pardon him, but then ihe anger of Jehovah will smoke, and
His zeal against that raan, and every curse shall rest upon
him," Deut. xxix. 20 ; and in David, " How long Jehovah
wilt Thou be_wroth for ever, will Thy zeal hum as a fire?
Pour out Thine anger upon the nations that have not known
Thee," Psaira Ixxix. 5, 6. In like manner the zeal of Jehovah
is described as anger, Ezek. xvi. 42 ; chap, xxiii. 25 ; chap.
xxxviii. 19. From these passages it may be raanifest what is
meant by the zeal of Jehovah, or what is meant by a zealous
Godj viz. that in the genuine sense it denotes love and raercy,
but in the sense not genuine, such as appears to those who are
in evils and falses, that it denotes anger and Vastation. It is
to be noted that Jehovah, that is, the Lord, is especially called
zealous or avenger, when that principle is corrupted which
ought universally to reign -with the raan of the church, viz. the
Divine [principle], which ought above all things to be loved,
or to be thought of, or to be feared; when that principle is
comipted or destroyed, tiien instead of heavenly light mere
thick darkness usurps its place, for there is no longer any in
flux thereof frora the Divine [being], because there is no re
ception ; hence it is that it is said, " I ara Jehovah thy God, a
zealous God, visiting the iniquity of the fathers upon the sons,
upon the thirds and fourths to My haters ;" and in this case
they worshipped other gods, or made to themselves a graven
thing or likenesses ; for these things corrupt the Divine [prin
ciple] which ought universally to reign. On this account it is
declared in like manner in other passages in Moses, " Ye shall
take heed lest ye make to yourselves a graven thing of any
figure, for Jeliovah God is a devouring fire, a zealous God,"
Deut. iv. 23, 24 ; and again, " Thou shalt not adore another
God, because the narae of Jehovah is zealous. He is zealous,"
Exod. xxxiv. 14. This was so severely forbidden with the Is
raelitish nation, because the adoration of other gods, of graven
things and iraages, destroyed every thing representative of the
church amongst thera ; for in heaven Jehovah, that is, the Lord,
is the universal reigning principle, His Divine [principle] fills
all things therein, and constitutes the life of all, so that if any
thing had been worshipped instead of the .Divine [being or
principle], every thing representative would have perished, and
thereby the coraraunication of heaven
8876. " Visiting the iniquity of the fathers upon the sons "
—-that hereby is signified the prolification of the false derived

380 EXODUS. [Chap. xx.
from evil in consequence, appears from the signification of vis
iting the iniquity of the fathers, as denoting the prolification of
evils ; the reason why visiting denotes prolification is, because
the subject treated of is concerning the state of those who al
together reject from theraselves the Divine [being or princi- -
pie], Avho therefore are no longer receptions of good but of
evil, and this continually ; for evil with such continually in
creases, which is prolification ; that father denotes good, and
in the opposite sense evil, see n. 3703, 5902, 6050, 7833, 7834 ;
and frora the signification of sons, as denoting truths, see n.
1147, 2623, 3373, hence in the opposite sense falses. In the
proximate sense, by visiting the iniquity of the fathers upon the
sons, is not meant that the sons suffer the punishment of the
iniquity of their fathers, for this is contrary to what is Divine,
Deut. xxiv. 16, but that the evil pertaining to the fathers in
creases, and thus is hereditarily derived into the children, and
that hence there is an accumulation of evil successively, n.
2910, 3701, 4317, 8550, 8551 ; but in the spiritual sense by
fathers are not raeant fathers but evils, nor by sons sons, but
falses, hence by the above words is signified the prolification
of the false derived from evil continually.
8877. " Upon the thirds and upon the fourths " — thathereby
is signified in a long series and conjunction, appears from the
signification of three, as denoting what is full from beginning
to end, see n. 2788, 4495, 7715, thus what is in a long series,
hence sons the thirds denote falses in a long series ; that sons
denote falses, see just above, n. 8876 ; and frora the significa
tion of four, as denoting conjunction, in like manner as two,
see n. 1686, 5194, 8423, hence sons the fourths denote falses
conjoined in a long series. That this is the signification of
sons the thirds and fourths, must needs appear as a paradox
or foreign to the sense of the Word, but it is to be noted, that
numbers do not signify numbers in the internal sense, but
things, see n. 482, 487, 575, 647, 648, 755, 813, 1963, 1988,
2075, 2252, 3252, 4264, 4495, 4670, 5265, 6175.
8878. "To My haters" — thathereby are signified who ab
solutely reject the Divine [being or principle] of the Lord, ap
pears i^rora the signification of the haters of God, as denoting
those who are in evil and thence in the false, for these are they
who reject the Divine [being or principle] ofthe Lrrd, and so
far as they are in evil and thence in the false, so far they not
only reject it, but also hold it in hatred. The reason why it is
the Divine [being or principle] of the Lord which they reject
is, because they who are in evil are not in heavenly light but
in natural light, and at length in sensual light which is from
the corporeal principle ; from that luraen they cannot at all
see the Human [principle] of the Lord otherwise than human,
for they- cannot perceive what the Divine Human [principle]

8877—8882.] EXODUS. 381
is, because they entertain an idea altogether vain and empty
concerning the Divine [being or principle] ; if they are told
that the Divine [principle] Itself is Divine Love, and that Di
vine Love is the esse of all life, and that the Lord from concep
tion was that love, which thereby was the inmost esse of His
life, thus Jehovah, and that to the likeness thereof He glorified
His Huraan [principle], that is, made it Divine, these things
may indeed in some raeasure be apprehended by those who
are distinguished by any intellectual acuraen, but still they are
not believed by thera ; for when they descend from the intel
lectual light, in which they are at the time, into tlieir own nat
ural and sensual light, they fall into raere thick darkness con
cerning this truth, and thence into denial.
8879. " And doing mercy to thousands " — that hereby is
signified good and truth to thera for ever, appears frora the sig
nification of raercy, as denoting the influx of good and truth
frora the Lord, and thence spiritual life, which is given by re
generation, see n. 6160, 6307 ; for from the Lord out of mercy
are given such things as relate to eternal life and happiness ;
and frora the signification of thousands, as denoting very much,
and when it is said of the Divine Mercy, as denoting for ever,
see n. 2575, 8715.
8880. " To thera that love me " — that hereby is signified
who receive the good of love, appears from the signification of
those that love Jehovah, that is, the Lord, as denoting to re
ceive the good of love, for they who love the Lord, do not love
of theraselves, but from the Lord ; for all good frora Hira fiows
in, and they love who desist frora evil, for evil opposes and re
jects the infiux of good from the Lord ; wherefore when evil is
removed the good is received, which is continually present
from the Lord and endeavoring to enter.
8881. " And keep My precepts "—that hereby is signified
who receive the truths of faith, appears from the signification
of precepts, as denoting the truths of faith, see n. 3382, 8362 ;
the reason why to keep them denotes to receive is, because the
truths which are called of faith, that they raay be of faith and
that they raay live with man, flow in also from the Lord ; they
are learnt indeed by^ raan, and stored up in the raemory, but
so long as raan does not will them, and hence does not do
thera, "they do not becorae alive; but when they are brought
forth from the meraory, and by [or through] the intellectual
principle are insinuated into the will, that is, by [or through]
thought into the affection, and thence into act, they then becorae
alive, and are of faith ; this is eff'ected by the Lord, when man
desists from evils, as was said just above, n. 8880.
8882. " Thou shalt not bring the narae of thy God into what
is vain " — ^that hereby are signifled profanations and blasphe-
mations of the truth and good of faith, appears from the sigm-

382 EXODUS. [Chap. xx.
fication of the narae of God, as denoting all in the complex by
which the Lord is worshipped, thus all the truth and good of
faith, seen. 2724, 3006, 6674; and from the signification of
bringing into what is vain, as denoting to profane and blas-
plierae. By bringing the name of God into what is vain is
properly signified to turn truth into evil, that is, to believe that
it is truth, and still to live in evil ; and also it is to turn good
into the false, that is, to live holily and yet not to believe ;
each is profanation, see n. 4601 ; for to believe is of the under
standing, and to live is of the will, wherefore in those who be
lieve otiierwise than they live, the thought and will are divided ;
but whereas the will continually flows-in into the understand
ing, for the understanding is the forra of the will, that is, the
will raanifests itself there in light, hence it is that when there is a
diversity between what a man believes and his life, in this case
trufli and evil, or good and the false, are conjoined, thus those
tilings which are of heaven with man with those things which
are of hell; this conjunction cannot be loosened, and thereby
raan be healed, but by distraction, which carries away along
with it the all of spiritual life ; wherefore such subjects are let
into a hell the raost grievous of all, where they are direfully
tormented. This is what is meant by the Lord's words in Mat
thew, " Every sin and blasphemy shall be remitted to man,
but the blasphemy of the spirit shall not be reraitted to man ;
if any one shall say a word against the Son of man, it shall be
reraitted to hira, but he who shall say [a word] against the
Holy Spirit, it shall not be reraitted to hira, neither in this age,
nor in the future," xii. 31, 32 ; and also by these words in
Luke, " When the unclean spirit is gone forth frora a man, he
wanders through dry places, seeking rest ; which if he doth
not find, he saith, I will return into raine house whence I came
forth, and coining he findeth it swept and garnished ; then he
goeth away and taketh seven other spirits worse than himself,
and entering in tiiey^ dwell there, and the last things of the
man becorae worse than the first," xi. 24, 26, 26 ; by these
words is described the profanation of truth from the Lord ; by
the unclean spirit when he goes forth, is raeant the acknow
ledgment and faith of truth; and by the hojise swept, is meant
a life contrary to truths; by his return with seven other spirits,
is raeant a state of profanation. These are the things which
are signified by bringing the name of God into what is vain.
That such [a state] with man cannot be healed, thus cannot be
reraitted, is signified also by the words which iraraediately fol
low, viz. " Jehovah will not render him innocent who bringeth
His narae into what is vain ;" by which is meant that it cannot
be remitted. Concerning the further nature of profanation,
and to whora it pertains, see n. 593, 1003, 1008, 1010, 1059,
1327, 1328, 2051, 2426, 3398, 3399, 3402, 3489, 6348, 6595,

8883, 8884.] EXODUS. 383
6960, 6963, 6971, 8394. By bringing the narae of God into
what is vain, is also signified blaspheming, which is done when
those things which are of the "Word or of the doctrine of faith,
thus wliicK are holy, are exposed to ridicule, and are brought
down to unclean terrestrial things, thereby defiled, see n. 4050,
5390. But by bringing the name of God into what is vain, in
respect to the Israelitish nation, who did not acknowledge ain
good and trutii of faith,wliicli are signified by the name of God,
is meant the application of the narae of Jehovah, and also of
the precepts and statutes which were coraraanded thera, to the
worship of idols ; as they did in the wilderness at the worship
of the golden calf, to which they not only offered burnt-offer
ings and sacrifices, and did eat of the things sanctified thereby,
but also called the day of its celebration the feast of Jehovah,
on which subject it is thus written in Moses, "Aaron made a
calf of what was molten frora gold, and they said, these are
thy gods, 0 Israel, who made thee to come up from the land
of Egypt ; which when Aaron saw, he built an altar before it,
and proclaimed and said, ihe feast of Jehovah is to-morrow ;
wherefore they arose in the morning of the following day, and
offered burnt-offerings and brought offerings of thanksgivirig,"
Exod. xxxii. 4, 5, 6. That to those who thus brought the name
of Jeliovah God into what is vain, it could not be remitted,
which is signified by their not being rendered innocent, is
manifest from the words of Jehovah to Moses concerning them
on the occasion, which are these, " Him who hath sinned
against Me, Twill blot out from My book: nevertheless go,
bring this people in [to the land] of which I spake to thee; hut
in the day of My visitation I will visit upon them their sin,"
verses 33, 34, of the sarae chapter.
8883. " Because Jehovah will not render hira innocent who
bringeth His name into what is vain " — that hereby is signified
that those things cannot be reraitted, appears frora what has
been just explained above, n. 8882.
8884. Verses 8, 9, 10, 11. Remember the day of the sahhath
to sanctify it. Six days shalt thou lahor, and shalt do all thy
work. And the seventh day is the sahbath to Jeliovah thy God,
thou shall not do any work, thou, and thy son, and thy daugh
ter, thy man-servant, and thy maid-servant, and thy beast, and,
thy sojourner who is in thy gates. Because in six days Jeho
vah made the heaven and the earth, the sea, and all that is in
them, and rested on the seventh day ; tiierefore Jehovah blessed
the day of the sabbath, and sanctified it. Eeraember, signifies
what is perpetual in the thought : the day of tiie sabbath, sig
nifies in tiie suprerae sense the union of the Divine [principle]
Itself and of the Divine Human of the Lord, in tiie internal
sense, the conjunction ofthe Divine Human wit.i the heavens,
thus heaven, and thereby the marriage of good and truth there :

384: EXODUS. [Chap. xx.
to sanctify it, signifies non- violation by any raethod : six days
shalt thou labor, and shalt do all thy work, signifies the com
bat which precedes and prepares for that marriage : and the
seventh dav is a sabbatii to Jehovah thy God, signifies good
implanted, and thereby marriage : thou shalt not do any work,
thou, and thy son, and thy daughter, thy raan-servant, and thy
maid-servant, and tiiy beast, and thy sojourner in thy gates,
signifies that in such case heaven and blessedness pertain to all
and singular things which are in the internal and in the exter
nal of raan : because in six days Jehovah raade the heaven and
the earth, and the sea, signifies the regeneration and vivifica-
tion of those things which are in the internal and in the exter
nal raan : and all that is in thera, signifies of all things therein :
and rested on the seventh day, signifies that in this case there
is peace and the good of love : therefore Jehovah blessed the
day of the sabbath, signifies that in this case there is heavenly
marriage frora the Lord : and sanctified it, signifies that it can
not in anywise be violated.
8885. " Eeraember " — that hereby is signified what is per
petual in the thought, appears from the signification of re-
raerabering, when it is said of such a thing as ought not in
anywise to be forgotten, as denoting what is perpetual in the
thought. The thing perpetual in the thought is what univer
sally reigns there ; and that thing universally reigns with raan,
which is perpetually in his thought, even when he is raeditating
on other things, or is engaged in any kind of business ; the
thought of raan involves several things together, for it is the
forra of several things which have successively entered ; those
things which corne to raanifest perception are at the time in
the midst, and thereby in the light of the internal sight, whilst
all other things are on such occasion at the sides round about ;
those which are in the circuits round about, are in obscurity,
nor are they manifested except when such objects occur as they
are in consociation with ; but the things which are still more
remote, and are not in the plane there, but verge downwards,
are such as the man has rejected, and holds in aversion; such
things are evils and falses with the good, and goods and truths
with the evil : in the thought itself of the raan are those things
which are perpetually there, that is, which universally reign
there, which are his inmost things ; from these raan looks at
those things which are not perpetually there, that is, at those
things which do not yet universally reign, as out of himself,
and also as beneath himself, and as not yet in affinity, from
-which in such case he can choose and adjoin to hiraself those
things whicli agree with the inraost things, from the adjunction
of which and final consociation the inmost things, that is,
those which universally reign, are strengthened; this is effected
by new truths with the good, and by new falses, or by the

8885, 8886.] EXODUS. 385
wrong applications of truths, with the evil. It is further to be
noted, that that thing which imiversally reigns is what is
insinuated into the will itself, for the will itselt is the inraost
principle of man, because it is formed from his love ; for whatso
ever a man loves, this he wills, and what he loves above all
tilings, this he inmostly wills ; but the understanding serves to
manifest those things which the man wills, that is, which he
loves, before others, and also serves to bend the wills of others
by ideas variously formed to condescension : when this is tiie
case, love or affection flows in from the will into the intellec
tual ideas also, and by a certain species of inspiration vivifies
and moves ; those intellectual ideas with the good make one
with the aff'ections which are of the will ; but it is otherwise
with the evil, for with these the thought and the will inmostly
indeed agree together, for the evil which the will wills, this the
understanding thinks as the false agreeing with evil ; but this
agreement does not appear before men in the world, for from
uifancy the evil learn to speak one thing -whilst they think
another, and to do one thing whilst they will anotiier ; in a
word, they learn to separate their interior man from their ex
terior, and in this latter to form another will and also anotiier
thought diti'erent from what is in the interior, and thus by the
exterior [raan] to pretend a good altogether contrary to the
interior, which at the sarae instant wills evil, and also imper
ceptibly thinks it; but the quality of the interior will and
thought is evident in the other life as in clear light, for in that
life external things are reraoved, and internal things are laid
bare. 8886. "The day of the sabbath "—that hereby is signified
in the supreme sense the union of the Divine [being or prin
ciple] and of the Divine Huraan of the Lord, in the internal
sense the conjunction of the Divine Human with the heavens,
thus heaven, and thereby the marriage of good and truth there,
appears from what was shown before, n. 8495 ; inasmuch as
such things were signified by the sabbath, therefore in the
representative church it was most holy, and what was to be
perpetually thought of, that is, what was to reign universally ;
that this constitutes the life of man, see n. 8863 to 8858,_ 888-5..
The Israelitish nation indeed did not think about the union of
the Divine [being or principle] and the Divine Huraan of the
Lord, nor about. His union with heaven, nor about the con
junction of good' and truth in heaven, which were signified by
the sabbath, because they were altogether in external thiiigp
without an internal principle ; but they were enjoined to ac
count the sabbath most holy, that in heaven those Divme anc
celestial things might be represented: how the case herein -ft-as,
is evident frora what was shown above concerning that nation,
and concerning the representative of a chiu-ch araongst thera,
VOL. vni. -"

386 EXODUS. [Chap. xx.
n. 3147, 3479, 3480, 3881, 4208, 4281, 4288, 4289, 4293, 4307,
4444, 4580, 4680, 4825, 4844, 4847, 4891, 4912, 6304, 6306,
7048, 7051, 7301.
8887. " To sanctify it " — that hereby is signified non-viola
tion by any method, appears from the things which were com
manded concerning the sabbath, see n. 8465, and from what
here follows concerning the sanctification of the sabbath, viz.
" Six days shalt thou labor, and shalt do thy w^ork, and the
seventh day is the sabbatii to Jeliovah thy God, thou shalt not
do any work, thou, and thy son, and thy daughter, and thy
sojourner who is in thy gates, because in six days Jehovah
raade the heaven and the earth, the sea, and all that is in thera,
and rested on the seventh day ; therefore Jeliovah blessed the
day of the sabbath and sailctified it :" from which words it is
raanifest, that by sanctifying the sabbath is sigmfied not to
violate it bj"^ any method ; but in the internal sense, that these
things are not to be violated in any method which are signified
by the sabbath, which are the union of the Divine Essence of
the Lord with his LLuman Essence, also the union of this latter
with the heavens, and the conjunction thence of good and
truth in the heavens, n. 8886 ; for if these things are violated,
spiritual life perishes with that man, and becoraes life merely
natural, and afterwards sensual ; and in this case the false is
seized upon in the place of truth, and evil in the place of good;
for the false and the evil in such cas3 universally reign with
him. 8888. " Six days shalt thou labor, and shalt do all thy
work " — that hereby is signified the combat which precedes
and prepares for that marriage, appears frora the signification
of six days, as denoting states of combat, that six denotes com
bat, see n. 720, 737, 900 ; and that day denotes states, seen. 23,
487, 488, 493, 2788, 4850_, 5672, 5962, 6110, 8426 ; and from
the signification of laboring and doing his work, as denoting
to act those things which are necessary for life, in this case
which pertain to spiritual life, that is, to life in heaven.
Moreover by the corabat which precedes and prepaid o for the
heavenly raarriage is raeant spiritual combat or teraptation, for
man, before he enters into heavenly marriage, that is, before
he is regenerated, is in corabat against the evils and falses which
pertain to hiraself; for these must be removed, before truth
and good, which are from the Lord, can be received : those
things, viz. evils and falses are reraoved by the truths of faith,
for by these raan not only learns what good is, but is also led to
good ; this state is the first state of the raan who is regenerat
ing, and is called the state which precedes and prepares for the
heavenly marriage ; but when the raan is in good, and by good
is led of the Lord, then he is in the heavenly raarriage, thus
in heaven, for the heavenly raarriage is heaven ; the former

8887—8890.] EXODUS. 387
state is what is signified by the six days which precede tiie
seventh, and the latter state by the seventh day ; concerning
. those two states pertaining to raan, see n. 7923, 8605. 8506,
8510, 8512, 8616, 8539, 8643, 8648, 8658, 8685, 8690; 8701,
8722. Inasmuch as by the sabbath is signified the heavenly
marriage, -which is heaven, therefore the kingdom of the Lord
in the heavensis called a perpetual sabbath, thus perpetual rest
and peace, neither are there in that kingdom any longer six
days of labor.
8889. " And the seventh day is the sabbath to Jehovah thy
God "—that hereby is signified good iraplanted and thereby
marriage, appears frora the signification of the sabbatii,. a's
denoting the heavenly raarriage, see above, n. 8886, thus good
. iraplanted by truths, and afterwards forraed frora thera, for the
good pertaining to raan is not spiritual good until it be formed
frora truths ; and when it is so formed, tiien is the heavenly-
marriage, for this [marriage] is the conjunction of good and
truth, and is heaven itself with man ; hence also it is that the
seventh day signifies a holy state ; that day denotes state, see n.
8888, and that seven denotes what is holy, see n. 396, 433, 716,
881, 5266.
8890. " Thou shalt not do any w-ork thou, and thy son, and
thy daughter, thy man-servant, and thy maid-servant, and thy
beast, and thy sojourner who is in thy gates " — that hereby is
signifled that in such case heaven and blessedness pertain to
all and singular things which are in the internal and external of
man, appears from the signification of not doing any work, as
denoting rest and peace, thus heaven, for when raan is in heaven,
he is free from all solicitude, restlessness, and anxiety, and
when he is free frora these, he has blessedness ; and frora the
signification of thou, thy son, thy- daughter, thy raan-servant,
thy raaid-servant, thy beast, thy sojourner in thy gates, as de
noting all and singular things which are in the internal andthe
external of raan ; for by thou is signified the raan hiraself, by
son is signified his intellectual principle, by daughter his will
principle, each in the internal man ; by raan-servant is signi
fied the natural principle as to truth, and by maid-servant the
natural principle as to good, thus each in the external man ;
but by beast is signified aff'ection in coramon, and by sojourner
in the gates the scientific jjrinciple in coramon, thus all and
singular things : the reason why son denotes the intellectual
principle is, because it denotes truth, for truths constitute the
intellectual principle ; and the reason why daughter denotes the
will principle, is because she denotes good, for goods constitute
the will principle ; tiiat son denotes truth thus the intellectual
principle,- see n. 489, 491, 633, 1147, 2623, 2803, 2813, 3373,
3704, 4257 ; tiiat daughter denotes good, thus tiie will principle,
see n. 489, 490, 491, 2362, 3024 ; that nan-servant denotes the

388 EXODUS. [Chap. xx.
natural principle as to truth, see n. 3019, 302C,_ 3409, 5305,
7998 ; that raaid-servant denotes the natural principle as to
good, see n. 2667, 3836, 3849 ; that beast denotes aflection in
comraon, see n. 45, 46, 142, 143, 246, 714, 715, 2179, 2180,
3218, 5198, 7523, 7872 ; and that sojourner denotes one who is
instructed in the truths ofthe church, see n. 1463, 4444, 8007,
8013,'hence a sojourner in the gates denotes tiie scientific prin
ciple in coraraon, for the scientific principle in coraraon is in the
gates, that is, in the entrance to truths which are ofthe church.
8891. " Because in six days Jehovah raade tiie heaven and
the earth and the sea "—tiiat hereby is signified thf> regenera
tion and vivification of those things which are in the internal
and in the external raan, appears from the signification of six
days, as denoting states of combat, see just above, n. 8888 ;
and when it is predicated of Jeliovah, that is, the Lord, as
denoting labor with raan, before he is regenerated, n. 8501 ;
aud from the signification of heaven and earth, as denotingthe
church or kingdora of the Lord in raan, heaven in the inter
nal, and earth in the external, see n. 82, 1411, 1733, 1850,
2117, 2118, 3355, 4535, thus denoting the regenerate man,
that is, tiie man who having gained new life is thereby vivified ;
and frora the signification of the sea, as denoting the sensual
principle of raan adhering to the corporeal, see n. -8872. The
subject treated of in this verse is concerning the sanctification
of the seventh day, or concerning the institution of the sab
bath, and it is described by " Jehovah in six da'ys making the
heaven and the earth, the sea and all that is 'in them, amd rest
ing on the seventh day, therefore . Jeliovah blessed the day of
the sabbath and sanctified it;" they who do not think beyond
the sense of the letter, cannot believe otherwise than that the
creation, which is described in the first and second chapters of
Genesis, denotes the creation of the universe, and that there
were six days within which were created the heaven, the earth,
the sea, and all things w-hich are in them, and at length man
to the likeness of God : but who cannot see, if he ponders
deeply on the subject, that the creation of the universe is not
there meant ; for such things are there described as may be
known from common sense not to have been so; as that there
were days before the sun and the moon, and that there was light
and darkness, and that the herbs and trees budded forth ; and
yet that light was given by those luminaries, and a distinction
was raade into light and darkness, and thus days were raade.
In what follows in the history there are also sirailar things,
which are scarce acknowledged by any one, who thinks inte
riorly, to be possible, as that the woraan w-as built frora the
rib of the raan ; also that two trees were set in paradise, the
fruit of one of which it was forbidden to eat ; and that a ser
pent from one discoursed with the wife of the raan, who was

8891.] EXODUS. 389
the wisest of mortals, and by his discourse, which was frora
the mouth of the serpent, deceived them both ; and that the
universal human race, even to so many thousands of thousands,
was on that account damned to hell : these and sirailar thincrs
in that history must needs appear at first thought paradoxes to
those who entertain any doubt concerning the sanctity of the
Word, and must needs afterwards induce them to deny the Di
vine [being or principle] therein : nevertheless it is to be noted,
that all and singular things in that history, even to the smallest
iota, are Divine, and contain in them arcana, which before the
angels in the heavens are evident as in clear day ; the reason of
this is, because the angels do not see the sense of the Word ac
cording to the letter, but according to those things which are
therein, which are spiritual and celestial things, and in them
Divine things ; they, when the first chapter of Genesis is read,
do not perceive any other creation, than the new creation of
man, which is called regeneration ; this [regeneration] is de
scribed in that history: and by paradise the wisdora of the man
created anew ; by the tw-o trees in the midst thereof the two facul
ties of that man, viz. the will of good by the tree of life, and the
understanding of trufli by the tree of science; and the reason
why it was forbidden to eat of this latter tree was, because the
regenerate man, or he that is created anew, ought no longer to
be led by the understanding of truth, but by the will of good,
and if otherwise that the new principle of his life perishes ; on
which subject, see n. 202, 337, 2454, 2716, 3246, 3652, 4448,
5895, 5897, 7877, 7923, 7992, 8505, 8506, 8510, 8512, 8516,
8539, 8643, 8648, 8658, 8690, 8701, 8722 ; consequently that
by Adam, or man, and by Eve his wife was there raeant a new
cliurch, and by eating of the tree of science the fidl of that
church from good to truth, consequently from love to the Lord
and towards the neighbor to faitii without those loves, aud this
by reasoning from the intellectual proprium, which reasonings
that it is the serpent, see n. 185, 196, 197, 6398, 6399, 6949,
7293. From these considerations it is evident, that the histori
cals concerning creation, and concerning the first man, and
concerning paradise, are historicals so framed, which conta-ii
in them celestial and Divine things, and this according to t)ie
manner [of writing] received in the ancient churches ; which
manner [of writing] also was thence derived to several who
were out ofthe church, who in like manner devised historicals,
and involved arcana in them ; as is evident from the writers
of the most ancient tiraes ; for in the ancient churches it avus
known, what such things as are in the world signified in liea
ven ; nor were tiie things transacted of so much consequence
to them to describe, as the things which were of heaven ; these
latter fliings occupied their minds, by reason that they thought
nioi-e interiorly than men at this day, and thereby comiminicat-

390 EXODUS. [Chap. xx.
ed with angels, on which account it was deligh-ful to them to
connect such things ; but to those things which were to be ac
counted holy in the churches, they were led by the Lord :
hence such things neatiy contrived as fully corresponded.
Frora these considerations it raay be manifest, what is meant
by heaven and eartii in the first verse of the first chapter of
Genesis, viz. tiie church internal and external; that those
tilings are signified by heaven and earth, is manifest also frora
passages in the prophets, where mention is made of a new hea
ven and a new earth, by which that a new church is raeant,
see n. 82, 1411, 1733, 1860, 2117, 2118, 3366, 4535 : hence
then it is evident that by in six days Jehovah raade the heaven
and the earth and the sea, is signified the regeneration and vi
vification of those things which are in the internal and in the
external raan.
8892. " And all that is in thera " — that hereby is signified
of all things therein, viz. the vivification, appears without ex
plication. 8893. " And rested on the sevenfli day " — that hereby is sig
nified that in such case there is peace and the good of love, ap
pears from the signification of resting, as denoting peace ; aud
from the signification of the seventh day, as denoting a state
of heavenly love, see n. 84, 86, 86, 87 ; and hence what is holy,
see n. 395, 433, 716, 5265, 5268 : the reason why by rest on
the seventh day is signified peace and the good of love is, be
cause man, before he is regenerated or created anew, is in un-
tranquillity and restlessness, for his natural life is then in com
bat with spiritual life, and willing to have dominion over it ;
hence at that time the Lord has labor, for He fights for man
against the hells which assault ; but as soon as the good of
love is iraplanted, the corabat ceases and rest takes place, for
he is then introduced into heaven, and is led of the Lord ac
cording to the laws of order there, thus in peace : these things
are signified by the rest of Jehovah on the seventh day.
8894. " Therefore Jehovah blessed tiie day of the sabbath "
— that hereby is signified that in such case there is heavenly
raarriage from the Lord, appears from the signification of
blessing, as denoting to be arranged into heavenly order, and
to be gifted with the good of love, see n. 3017, 3406, 4981,
8674 ; and from the signification of the day of the sabbath, as
denoting a state of heavenly love, see n. 84, 86, 86, 87 ; thus
the heavenly marriage, for the heavenly marriage is the con
junction of good and truth, which is heaven in man ; that the
sabbath is that raarriage, see n. 8495, 8510.
8896. " And sanctified it " — that hereby is signified that it
cannot in any wise be violated, appears froit tiie signification
of sanctifying, when the subject treated of is concerning the hea
venly marriage with the regenerate man, as denoting what is not

8892—8898.] EXODUS. 391
violable, see above, n. 8887 ; for the holy [principle] of the
Lord with raan cannot be violated, thus neither tiie man who
receives the holy [principle] of the Lord, that is, who is in the
good of love, consequently who is in heaven.
8896. Verse 12. Honor thy father and thy m.other, to the
intent that thy days may he prolonged on the earth, which Je
hovah thy God giveth to thee. Honor thy father and thy moth
er signifies love for good and truth ; in the supreme sense for
the Lord and for His kingdom : to the intent that thy days may
be prolonged on the earth, signifies hence a state of life in hea
ven : which Jehovah thy God giveth to thee, signifies where
[he Divine [being or principle] is, and thence influx.
8897. " Honor thy father and thy mother" — that hereby is
signified love for good and truth, in the supreme sense for tiie
Lord and for His kingdom, appears from the signification of
honoring, as denoting to love, for honor in the spiritual sense is
love, by reason that in heaven one loves another, and when
he loves he also honors, for in honor there is love ; honor with
out love is refused in heaven, yea it is rejected, because it is
without life from good; and from the signification of father,
as denoting good, see n. 3703, 6680, 5902, 6050, 7833, 7834 ;
and in the supreme sense the Lord as to Divine Good, n. 15,
1729, 2005, 2803, 3704, 7499, 8328 ; the reason why the Lord
in the supreme sense is denoted by father is, because He gives
new life to man, and by it makes man a son and heir of His
kingdom ; and from the signification of mother, as denoting
truth, see n. 3703, 6580 ; and in the supreme sense the Lord
as to Divine Truth, thus His kingdora, for the Divine Truth
which proceeds frora the Lord raakes heaven ; the reason -why
the Divine Truth frora the Lord raakes heaven is, because the
Lord as to Divine Good in the other life is a sun, and as to Di
vine Trutii is light ; this Divine Light from the Lord as a sun is
what illuminates angelic minds, and fills them with intelligence
and wisdom, and makes them to be angels of light. Divine
Good is in Divine Truth, as heat from the sun is in the light in
the time of spring and summer in the world.
8898. " To the intent that thy days may be prolonged on the
earth " — that hereby is signified hence a state of life in heaven,
appears from the signification of being prolonged, as being,
predicated of good and its augmentation, of which we shall
speak presently ; and from the signification of thy days, as de
noting states of life, see n. 23, 487, 488, 493, 893, 2788, 3462,
3785, 4850, 5672, 5962, 6110, 7680, 8426 : and from the signi-.
fication of earth, in this case the earth [or land] of Canaan, be
cause it is said to the sons of Israel, which Jeliovah thy God
giveth tiiee, as denoting the Lo d's kingdom, see n. 1413, 1437,
1607, 1808, 3038, 3481, 3686, 3705, 4447 ; the reason why be
ing prolonged is predicated of good and its augmentation is,

392 EXODUS. [Chap. xx.
because prolongation of days is the duration of tirae of life.
and in heaven there is neither tirae nor space, but instead
thereof state; therefore to be prolonged, inasrauch as it is pre
dicated of state as to good, denotes its augraentation : that
length is predicated of good, and breadth of truth, see n. 1613,
4482 ; and that in heaven there are not spaces, as neither are
there tiraes, but instead thereof states, see n. 1274, 1382, 2625,
2788, 2837, 3254, ;3356, 3404, 3938, 4321, 4814, 4882, 4901,
4918, 6606, 6110, 7218, 73S1.
8899. " Which Jehovah thy God giveth thee " — that hereby
is signified where the Divine [being or principle] is, and thence
influx, appears from this consideration, that these words are
said of heaven, which is here signified by eartii [or land], n.
8898 ; hence Jeliovah God is the Divine [being or principle]
there, and to give denotes influx, for heaven in general with
all, and in particular with each individual, is the reception of
influx from the Divine [being or principle]. That such things
are signified by the precept concerning honoring parents, may
seera strange because it is remote from the sense of the letter;
but it is to be noted, that the precepts of the decalogue are in
tended for rules both for those who are in the world, and for
tiiose who are in heaven ; the sense of the letter or the exter
nal sense for those who are in the world, and the spiritual or
internal sense for those who are in heaven, and hence each
sense, as well the external as the internal, for those who, whilst
they are in the world, are also in heaven, that is, for those who
are in the good of life according to the truths of doctrine : that
the precepts of the decalogue are also for those who are in hea
ven, is evident from the internal sense of all things that are in
the Word, and plainly^ frora this consideration, that the things
which Jehovah God, that is, the Lord, Himself speaks, are not
only for men or the world, but also for angels, yea for the
whole heaven, for the Divine Truth, which proceeds from the
Lord, is transfluent through heaven, and pervades even to man ;
this is the case with these ten precepts, which the Lord Him
self spake from Mount Sinai ; inasmuch as fliese precepts were
spoken not only for those who are in the world, but also for
those who are in heaven, therefore they could not be perceived
alike by both parties, as this precept, that they should honor
father and mother to the intent that their days might be pro
longed on the earth, which Jehovah God would give them ;
for in heaven parents and children do not meet togeflier, as on
earth, Avherefore the Lord is there for a father, and His king
dora is for a raother ; neither can it be said of those in heaven
that their days should be prolonged, because they live there to
eternity ; nor can earth be understood there, as in this precept,
to raean the earth [or land] of Canaan, but instead of it the
heavenly Canaan or heaven. Inasmuch as by father and mo-

8899—8902.] EXODUS. £93
flier is raeant the Lord and His kingdora, therefore this pre
cept is the fourth in order, and exceeds in sanctity those which
follow ; the precept concerning the worship of Jehovah, that
is, of the Lord, is the first and second, because the most h«ly ;
next is the precept concerning the sabbath, because by this in

the suprerae sense is signified the union of the Divine [princi
ple] Itself and the Divine Huraan in the Lord ; after this foi
lows the precept concerning honoring parents, because by this

is signified the love ofthe Lord, and hence the love of good
and truth which are from the Lord ; inasmuch as these things
are signified by this precept, therefore contempt of parents is
enumerated araongst crimes which are signified by shedding
blood, Ezek. xxii. 6, 7 ; and for the same reason disobedient
and refractory sons were stoned, Deut. xxi. 18 to 22.
8900. That by father is meant the Lord, and by raother His
kingdom, was shown just above, n. 8897 ; but lest the mind pos
sibly may doubt whether by mother in the internal sense is
meant the Lord's kingdora or heaven, it is allowed to add the
following observations to what was said above : in the Word
by mother is meant the church, n. 289, 4257, 6581, which is
also on that account called sometimes the bride, someflmes
the wife of the Lord ; and whereas the kingdom of the Lord is
the same with the church, only with this difference, that the
kingdora of the Lord in earth is called the churcli, therefore it
also is signified by raother ; hence the sons born from that
raother are truths, and are called the sons of the kingdom.
Matt. xiii. 38 ; n. 3373 : the Lord's kingdom also to all those
who are in it is their country, and a country is a mother in a
natural sense, a's the chm-ch in a spiritual.
8901. Verse 13. Thou shalt not kill, signifies that spiritual
life is not to be taken away from any one, also that faith and
¦ charity are not to be extinguished ; likewise that the neighbor
is not to be hated.
8902. " Thou shalt not kiU "—that hereby is signified that
spiritual life is not to be taken away from any one, also that
faith and charity are not to be extinguished, likewise that the
neighbor is not to be hated, appears from the signification of
killing, as denoting to deprive of spiritual life ; the reason why
to kill in the internal sense has this signification is, because in
that sense the subject treated of is concerning the spiritual life
or the life of heaven pertaining to man : and whereas spiritual
life or the life of heaven pertaining to man is the life of faith
aud charity, therefore by not killing is also signified not to ex
tinguish faitii and charity pertaining to any one. The reason
why not to kill denotes also in the internal sense not to hate
the neighbor is, because he who hates, continually wills to kill,
and also would kill in act, unless prevented by the fear of pun
iehment, by the loss of life, of reputation, and other like things ;

394 EXODUS. [Chap, xx,
for hatred is from evil, being contrary to charity, nor does it
breatiie any thing but the murder of him whom it hates, in the
world the murder of his body, in the other life the murder of
the soul : this is meant by the Lord's words in Matthew, " Ye
have heard that it w-as said to the ancients, thou shalt not kill,
but whosoever shall kill, shall be liable to judgment : but I say
unto you, thai whosoever is angry with his brother 'rashly, shall
be liable to judgment ; but w-hosoever shall say to his brother
raca, shall be liable to the council, but whosoever shall say
thou fool, shall be liable to the fire of Gehenna," v. 21, 22,
and follow-ing verses ; hatred against the neighbor is meant by
being angry rashly with his brother, and the degrees of its in
crease are described by saying to him raca, and calling him
fool ; that anger is aversion from charity, and is grounded in
evil, thus tiiat it is hatred, see ii. 357, 4164, 5034, 5798, 5887,
5888. That to kill in the internal sense denotes to take away
spiritual life frora any one, consequently to extinguish faith
and charity, is raanifest from almost all the passages in the
Word where killing is mentioned or where to kill is spoken of,
as in Isaiah, " Behold the day of Jehovah coraeth, cruel and [a
day] of indignation, and of wrath, and of anger ; to set the
earth for a waste, and he shall destroy the sinners thereof from
off it : then the stars of the heavens and the constellations
thereof shall not shine with their light, the sun shall be dark
ened in his rising, and the raoon shall not raake her light to
shine : I -will visit wickedness upon the world, and upon the
wicked their iniquity : I will render a man more rare than
pure gold, and the son of man than the gold of Ophir : every
one that is found shall be thrust through, and every one that is
gathered together shall fall hy the sword ; their infants shall
be dashed to pieces in their e,yes ; their houses shall be spoiled,
and their wives shall be ravished ; the bows shall dash to pieces
the young men, the eye shall not spare the sons," xiii. 9, and
following verses ; the subject treated of in this passage is
concerning the last time of the church, when there is no longer
any faith and charity, which time is the day of Jehovah cruel,
full of indignation, of wrath and of anger ; every one may see
that something' else is here meant than what the words barely
dictate ; but what is raeant cannot be known but frora the sig
nificatives of the expressions in the spiritual sense, in whicli
sense that eartii denotes the church, see n. 666, 662. 1067,
1262, 1413, 1607, 1733, 1850, 2117, 2918, 2228, 3155, 4447,
4535, 5677, 8011, 8732, hence to set the earth for a waste, and
to destroy sinners frora off it, signifies the raan of the churcli
at that tirae without faitii and charity ; that stars and constel
lations denote the knowledges of truth and good, see n. 2120,
2495, 2S49, 4097, which are said not to shine with flieir light,
when they are no longer illustrated by the light of heaven

8902.J EXODUS. 395
which flows in by [or through] the faifli. of charity ; that the
sun denotes love to the Lord, and the moon faith in Hira, see
n. 2120, 2441, 2495, 3636, 3643, 4060, 4321, 4696, 5097, 6377,
7078, 7083, 7171, 7173, 8644, 8812, hence the sun being dark
ened in its rising signifles that love to the Lord cannot exist
with raan, and the raoon not causing her light to shine signifies
that neither can charity and faith exist, thus that man cannot
any longer be regenerated ; to render a man more rare than
pure gold, and the son of man than gold of Ophir, signifies that
good is no longer seen, nor truth, for by man is signified the
good of the church, n. 4287, 8547, and by the Son of Man
trutii derived from good, in the suprerae sense the Divine trutii
proceeding frora the Lord, n. 1724, 1733, 2813, 3704 ; every
one that is found thrust through signifies that all would perish
by reason of the evil of the false, and every one that is gather
ed together falling by the sword signifies that they should per
ish by reason of the false ; that to be thrust through denotes to
perish by reason of the evil of the false, seen. 4503, and that
to fall by the sword denotes to perish by reason of the false,
see n. 2799, 4499, 7102, 8294 ; infants being dashed to pieces
signifies that they were about to extinguish innocence alto,geth-
er, for infants denote innocence, n. 430, 2126, 3183, 3494, 5608 ;
wives being ravished signify that the goods of trutii were per
verted by evils of the false, for wives denote the goods of truth,
n. 2517,4610, 4823, 7022, and to be ravished denotes to be
¦perverted, n. 2466, 4865 ; bows dashing to pieces the young
men signifies that the truths of good were about to perish b.y
doctrines of the false derived from evil, for a bow denotes the
doctrine of truth, and in the opposite sense the doctrine of the
false, n. 2686, 6402, 8800, young men denote truths confirraed,
n. 7668 ; and their eye will not spare the sons, signifies that he
who understands trutiis still extinguishes thera, for sons denote
truths, n. 489, 491, 533, 1147, 2803, 2813, 3373, 4257, 6542,
and the eye denotes the understanding of truth, n. 2701, 4403
to 4421, 4523 to 4534 ; from these considerations it is now
plain what is meant by the above prophetic words, viz. that
when the church comes to its end, all truth and all good are
about to perish ; it is evident also frora what has been said
that to be thrust through, to be dashed in pieces, to be slain,
in the Word denotes the extinction of faith and charity : so in
Jereraiah, " Snatch thera away as cattle for the slaughter, and
mark them for the day of killing ; how long shall flie earth
inourn. and the herb of every field wither ? by reason of the
wickedness of them that dwell tiierein, tiie beasts and birds
shall be consumed," xii. 3, 4, where the day of killing denotes
the time of the vastated church, which is its last time, when
fliere is no longer faith because no charity ; the earth mourning
denotes the church ; every herb of the field wither-'ng denotes

396 EXODUS. [Chap. xx.
every trufli jf the church ; the beasts and birds being consumed
denote goods and truflis ; that earth denotes the church, see
just above ; that the herb of the field denotes the truth of the
churcli, n. 7571, that field denotes flie church, n. -2971, 3310,
3766 ; that beasts denote goods and the affections of good, n. .
45, 46, 142, 143, 246, 714, 716, 718, 1823, 2179, 2180,
3218, 3519, 5198; that birds denote truths and the affections
of truth, n. 5149, 7441 ; from these considerations it may be
manifest what is the internal sense of those words, and also
that a spiritual and holy principle ofthe church and of heaven
is in each of them ; and that without the internal sense it would
not in anywise be understood what is raeant by the day of kill
ing, what by the earth mourning, by the herb of every field
withering, and by the beasts and birds being consumed on the
occasion. And in Zechariah, " Thus saith Jeliovah thy God,
feed the sheep of killing, which the possessors thereof ^i^?, nor
acknowledge themselves guilty," xi. 4 ; where the sheep of
killing denote those who are in siraple good, with whom the
truths which are of faith are extinguished, not by their own
fault, but by the fault of tiiose who teach. And in Isaiah,
"Those that are about to corae shall Jacob root, Israel shall
flower and flourish, so that the faces of the globe shall be filled
with provender ; hath he smitten him according to the stroke of
the smiter, was he slain according to the slaughter of his slain ?
Behold Jeliovah coraeth forth frora His place to visit tiie ini
quity of the earth, then shall the earth reveal her bloods, and
sliall not conceal her slain," xxvii. 6, 7 ; chap. xxvi. 21 ; in
this passage also the subject treated of in the internal sense
is concerning the last time of the church, when a new church
shall be raised up, the old one perishing ; Jacob denotes those
who are in the external of flie church, Israel those who are
in the internal ; the faces of the globe denote the church in
general ; the eartii denotes the old church ; the slain denote
those with whora there is no faith because there is no
charity. Again, in the sarae prophet, " Thou art cast forth
from thy sepulchre as an abominable twig, the garment ofthe
slain, (f him that is thrust through with the sword; thou
shalt not be joined with them in the sepulchre, for thou hast
destroyed thy earth, thou hast slain thy people," xiv. 19, 20;
the slain denote those who are deprived of spiritual life ; thou
hast slain tiiy people denotes the destruction of the truths and
goods of faith ; Babel is here treated of, by which is signified
the profanation of good, n. 1182, 1283, 1295, 1306, 1307, 1308,
1321, 1322, 1326, also its vastation, n. 1327. And in Jere
miah, "I have heard the voice ofthe daughter of Zion, she
sighetii, she spreadeth forth her hands, [saying], woe is now
to rae, because my semi is wearied with murderers ; run ye
to and fro through the streets of Jerusalera, and see I pray,

8902.] EXODUS. 397
and know, and seek ye in the streets thereof, if ye can find a
man [vir], if there be that doetii judgment, that seeketh
truth,'^ iv. 31, chap. v. 1 ; the daughter of Zion denotes tiie
Celestial Church ; raurderers denote those who destroy goods
and truths ; a raan doing judgment denotes those who are in
truths grounded in good. And in Ezekiel, " Ye have profaned
Me witli My people for handfuls of barley, and for pieces of
bread, to slay the souls which ought not tc die, and to make
alive the souls which ought not to live," xiii. 19 ; to slay houIs
in this passage manifestly denotes to take away spiritual life.
Inasmuch as slaying had also this signification, therefore it was
among the curses upon Mount Ebal, " To slay a companion in
secret : and to receive a reward to slay the soul of innocent
blood,' Deut. xxvii. 24, 25. And in Matthew, " Iri the con
summation of the age they shall deliver you into tribulation,
and shall slay you, and ye shall be hated of all nations for My
name's sake," xxiv. 9 ; and in John, " Jesus said to the disr
ciples, the hour will come, that every one who killeth you will
think that he offers sacred worship to God ; and this they will
do, because they do not know the Father nor Me," xvi 2, 3 ;
in these passages also by killing is signified to deprive of
spiritual life, that is of faith and charity, for by the disciples are
signified all things of the trutii and good of faith and charity,
n. 3488, 3858, 6397 : that the disciples to whom the Lord spake
are not here meant, is evident from this consideration, that the
subject there treated of is concerning the consumraation of the
age, when the Lord was to corae in flie clouds of heaven, con
cerning which consummation the disciples were enquiring, and
by which is meant the last time of the church, at which time the
disciples would not be alive, see n. 3488: in like manner in Mark,
" The brother shall deliver the brother to death, and the father
the children, the children shall rise up against the parents, and
shall kill them," xiii. 12 ; in this passage also the subject
treated of is concerning the last times, and by killing is there
also signified to deprive of the truths and goods which are of
faith and charity, thus to deprive of spiritual life. And in
Luke, " I will send to thera prophets and apostles, but [sorae]
of them they shall kill and persecute : from the blood' of Abel
to the blood of Zechariah the prophet shall be required of this
generation," xi. 49, 61 ; prophets and apostles in the spiritual
sense denote the truths and goods of the church ; to kill denotes
to extinguish thera ; the blood of Abel denotes the extinction
of charity ; that prophets denote the truths of doctrine derived
frora the Word, see n. 2534, 7269 ; that the blood of Abel de
notes the extinction of charity, see n. 374. In like manner in
the Eevelations, " The blood of ine saints and of ihe prophets,
and of the slain was found in Babylon," xviii. 24, where also
the blood of the saints and of the prophets denotes the extinc-

398 EXODUS. [Chap, xx
tion of the good and truth of faith and charity; the slain de
notes those who have perished as to spiritual life ; that blood de
notes violence off'ered to charity-, and also every evil in general,
see n. 374, 3005, likewise the profanation of truth specifically,
n. 4736, 4978, 7317, 7326. Inasmuch as by the slain or thrust
through is signified the extinction of good and truth, and in
asrauch as all things which were instituted in the Jewish
church were reju'esentative of spiritual and celestial things in
the Lord's kingdora, and in the supreme sense of Divine things
in the Lord, therefore when one thrust through was found lying
in a field, the folhiwing process of expiating the people was
coraraanded, viz. " they were to raeasure tow-ards the cities/y'owi
him that was thrust through lying in the fleld, and the elders
of the nearest city -were to take a heifer, by which no labor
had been done, and upon which there had not yet been a yoke,
and were to bring her to a rapid river, and the priests the sons
of Levi were there to neck her, and then the elders of the city
were to wash their hands over the heifer, and say, that their
hands had not shed that blood, neither had their eyes seen, and
thus the blood was to be expiated," Deut. xxi. 1 to 8 ; who
would ever know why such a process was instituted on account
of one thrust through lying in a field, unless it was known from
the internal sense what is signified by one thrust through in a
field, by the nearest city, by a heifer, by a rapid river, by the
washing of hands, and by the rest of the circumstances there
mentioned ; by one thrust through in a field is signified truth
and good extinguished, see n. 4503, by a field the church, n.
2971, 3310, 3766; by a city the doctrine of truth, n. 402,
2450, 2943, 3216, 4492, 4493 ; by the elders of the city truths
agreeing with good, n. 6523, 6526, 8578, 8585 ; by a heifer
on which there had not yet been a yoke, trutii not as yet con
firmed ; what is signified by a heifer, see n. 1824, 1825 ; by
washing the hands over the heifer at the rapid river, purifica
tion from that evil because done from iramoderate zeal of one
ignorant of what the truth is : frora the above as from other
passages it raay be raanifest what and how great arcana are con
tained in singular the things of the Word, which would not even
appear as arcana, if it be believed that the sense of the letier ie
the all of the Word, and thus that nothing raore holy
and celestial lies inwardly concealed in it; when yet the
wjnse of the letter is for man in fhe world, that is, for the
natural man, but the internal sense for raan in heaven, that is,
for the spiritual raan ; hence it is evident what is involved in
the precept " thou shalt not kill," viz. that not only man is not
to be killed as to the body, but also not to be killed as to the
soul, thus not only not to be deprived of life in the Avorld, but
especially not to be deprived of life in heaven : if that precept
had not involved in it at the same time this lattei meaning, it

8903, 8904.] EXODUS. 399
would not have been dictated by Jehovah Hiraself, that is,
the Lord, in a living voice on Mount Sinai with so great a raira-
cle, for all people and nations without immediate revelation
know, and also their laws ordain, that man ought not to be
killed, as also that adultery, theft, and false witness ought not
to be committed; neither is it credible that the Israelitish nation
were so stupid, as alone to be ignorant of what all other nations
on the globe were acquainted with ; but the revealed Word, in
asmuch as it was from the Divine [being] Himself, has stored
up in it besides deeper and more universal things in its bosom,
viz. such things as are of heaven; thus which not only^ concern the
life of the body^, but- also which concern the life of the soul or
eternal life ; herein the Word differs from, is distant from, and
pre-erainent above all other writing.
8903. " Thou shalt not commit adultery, signifies that those
things which are of the doctrine of faith and charity ought
not to be perverted ; thus the Word ought not to be applied to
confirra evils and falses ; also that the laws of order o'.ight not
to be inverted.
8904. " Thou shalt not corarait adultery " — that hereby is
signified that those things which are of the doctrine of faith
and charity ought not to be perverted ; thus the Word ought
not to be applied to confirra falses and evils ; also that the laws
of order ought not to be inverted, appears frora the signification
of coraraitting adultery, fornication, and whoredom, as denoting
in the spiritual or internal sense to pervert the goods and falsify
the truths which are of the doctrine of faith and charity ; and
inasmuch as these things are signified by committing adultery,
it also signifies to apply the Word to confirm evils and falses,
for the Word is the veriest doctrine itself of faith and charity,
and the perversion of trutii and good of the Word is the ap
plication thereof to falses and evils. Tliat these things are sig
nified by committing adultery and fornication in the spiritual
sense, is known scarce to any one at this day, by reason that
at this day within the church few know what a spiritual prin
ciple is, aud in what respect it diff'ers from a natural principle,
and scarce any- one knows, that there is a correspondence be
tween each, and indeed of such a nature, that the image ofthe
one is presented in the other, that is, the spiritual principle is
represented in the natural ; consequently that the spiritual
principle is as a soul, and the natural principle as its body, and
thus by influx, and thence conjunction, they constitute one, as
in the regenerate man his internal man, which is also called
spiritual, and tiie external which is also called natural. Inas
much as such things are at this day unknown, it cannot there
fore be known what committing adultery signifies any further
than to be illegitimately conjoined as to the body. Since those
things, as was said, are at this day unknowr, it is allowed to du

400 EXODUS. [Chap. xx.
clare the reason why to corarait adultery in the spiritual sense
signifles to pervert those things which are of the doctrine of
faith and charity, thus to adulterate goods and falsify truths ;
the reason is, which is at this day an arcanum, that conjugial
love descends from the marriage of good and truth, which is
called the celestial marriage ; the love -vidiich flows in from the
Lord, which is between good and truth in heaven, is turned
into conjugial love on earth, and this by correspondence;
hence it is that the falsification of truth is whoredora, and the
perversion of good is adulteration in the internal sense ; hence
also it is that they who are not in the good and truth of faith,
cannot be in genuine conjugial love; likewise, that they who
take the deligiit of life in adulteries, cannot any longer receive
any thing of faith ; I have heard it said by the angels, that as
soon as any^ one coramits adultery on earth, and takes delight
in it, heaven is shut against him, that is, he refuses any longer
to receive thence any thing of faitii and charity. The reason
why at this day, in the kingdoms where the church is, adul
teries are made light of by the generality of persons is, because
the church is at its end, and thus there is no longer any faith
because no charity, for one corresponds with the other ; where
there is no faith, the false is in the place of faith, and evil in
the place of good, and hence it flows, that adulteries are no
raore reputed as crimes ; for when heaven is closed with raan,
such things flow in frora hell. See what has been said and
shown before on this subject, n. 2727 to 2769, 4434, 4834, 4837.
That to corarait fornication and adultery in the internal or
spiritual sense is to falsify and pervert the truths and goods ot
faith and charity, consequently also to confirra the false and
evil by perverse applications frora the Word, raay be manifest
from singular the passages in the Word, where mention is
made of committing adultery, fornication, and whoredora, as
will evidently appear from the following, as in Ezekiel, "Son
of man, make known to Jerusalera her aborainations ; thou
hast committed whoredom, because of thy name, and hast poured
fortii thy whoredoms upon every one that passed by. Thou hast
taken of thy garraents, and hast raade to thyself varie^ted
high things, and hast committed whoredom upon them. Thou
hast taken the vessels of thy adorning frora My gold and My
silver which I had given thee, and hast raade to thyself images
of a raale. Thou hast committed whoredom with thera. Thou
hast taken thy sons and thy daughters, whom thou hast brought
forth to Me, and hast sacrificed ; is it a small thing concerning
thy whoredom ? Thou hast committed whoredom with the sons
of Egypt, thy neighbors, great in fiesh, and hast multiplied
thy whoredom, to irritate Me. And thou hast committed
whoredom with the sons of Ashur when thou wast not satisfied,
with whom also thou didst commit whoredom, and yet thou

8904,] EXODUS. 401
wast not satisfied. And thou hast multiplied thy lohoredom
even to Chaldea the land of trading, and yet in this thou wast
not satisfied. An adulterous woman beneath her own man
[vir] receives strangers. They give a reward to all harlots,
but thou hast given thy rewards to all thy lovers, and hast re-
corapensed thera, that they raight corae to thee from the cir
cuit in thy whoredom. Therefore 0 harlot, hear the Word of
Jehovah, / will judge thee with the judgments of adulterous
[women], and of them that shed blood," xvi. 1 and the follow
ing \'erses ; who cannot see, that by whoredoms are here signi
fied the falsifications of truth and the adulterations of good ;
and who can understand a single word of the passage, unless
he knows that whoredora has such a signification, also unless ho
knows what is meant by the sons of Egypt, the sons of Ashur,
and Chaldea, with whora Jerusalera is said to have coramitted
whoredom ? That she did not commit whoredom with those
people themselves, is evident ; it may be expedient therefore
to say what those things signify in the internal sense ; by Je
rusalem is meant the church perverted ; garraents in the above
passage are the truths which are perverted, hence the falses
which are acknowledged are the variegated high things ; the
sons of Egypt are scientifics, the sons of Ashur reasonings ;
Chaldea is the profanation of truth; that garraents denote
truths, see n. 1073, 2676, 4545, 4763, 5248, 5319, 5954, 6914,
6917 ; that high things denote worship, and variegated high
things in this passage the worship of the false, see n. 796 ; ves
sels of ornament of gold and silver are the knowledges of good
and trutii ; that vessels are knowledges, see n. 3068, 3079 ; that
gold denotes good, n. 113, 1651, 1552, 6658, 6914, 6917; silver
the truth of good, n. 1561, 2148, 2954, 5668 ; the images of a
male signify the appearances and likenesses of truth, n. 2046 ;
the sons and daughters whom they brought fortii are the truths
and goods which they perverted ; that sons denote truths, see
n. 489, 491, 633, 1147, 2623, 2803, 2813, 3373 ; that daughters
denote goods, n. 482, 2362, 3024 ; that the sons of Egypt are
the scientifics effective of perversion, n. 1163, 1165, 1186, 1462,
2588, 4749, 4964, 4968, 5700, 5702, 6004, 6015, 6125, 6651,
6679, 6683, 6692, 6750, 7296, 7779, 7926 ; that Ashur denotes
reasoning, by which, through means of scientifics, the truths of
faith are perverted, and its goods adulterated, n. 119, 1286 ; to
multiply whoredom even to tiie land of Chaldea, denotes even
to the profanation of truth ; that Chaldea denotes the profana
tion of truth, see n. 1368 ; hence it is evident why she is called
an adulterous woman, also a harlot. In like raanner as con
cerning Babylon in the Eevelations, " There carae one of the
seven angels that had the seven vials, and spake witii me, say
ing to me, come, I will show thee the judgment of the great
wliore siting upon many waters, with whsm the kings of the
VOL. VIII. 26

402 EXODUS. [Chap. xx.
earth ha,ve committed fornication, and the inhabitants of the
eartii have been raade drunken with the wine of her fornication.
It was Babylon the great 'mother of harlots, and of the abomin
ations of the earth," xvii. 1, 2, 5 ; chap. xiv. 8 ; chap, xviii. 3 ;
that Babylon denotes those who pervert the truths and goods
of the church for the sake Df self-dorainion and self-gain, and
this even to profanation, is raanifest from the signification of
Babel, n. 1182, 1283, 1295, 1304, 1306, 1307, 1308, 1321, 1322,
1326, 1327; hence it is, that Babylon is called a whore and
mother of harlots ; they who know nothing of the internal
sense will believe that the kings of the earth, who coramitted
fornication with her, signify kings on the earth or kingdoms,
but they do not signify kings nor kingdoms, but the truths of
faith of the church, with which to corarait fornication is to per
vert thera ; that kings denote the truths of faith, see n. 1672,
2015, 2064, 3009, 4675, 4581, 4966, 4044, 6148 ; and that earth
denotes the church, n. 566, 662, 1067, 1262, 1413, 1607, 1733,
1850, 2117, 2118, 2928, 3155, 4447, 4535, 5677, 8011, 8732 ;
the inhabitants of the eartii being made drunk with the wine
of fornication, denotes that they who are within the church
were reduced by falses grounded in evils into errors and de
liriums, for to be raade drunken is to be led into errors by
false reasonings and by wrong interpretations of the Word, n.
1072 ; wine denotes the false grounded in evil, n. 6377, hence
the wine of fornication denotes the false grounded in the per
version of truth ; that earth denotes the church, was just now
shown ; it is said to sit upon raany waters, because upon falses,
for waters in the genuine sense are truths, and in the opposite
sense falses, seen. 729, 790, 8137, 8138, 8568. That to com
mit adultery and whoredom denotes to pervert the goods and
truths of the church, is very raanifest also from the following
passage in Ezekiel, " Two woraen, the daughters of one mother,
committed whoredom in Egypt, in their youth they committed
whoredom, Ohola is Samaria, and Oholiba is Jerusalem, Ohola
committed whoredom under me, and loved her lovers, the As
syrians near, clothed in blue, governors and leaders, all of
thera young raen of desire, horsemen riding on horses; she
committed her whoredoms with them, the choice of all the sons
of Ashur. Nevertheless she did not forsake her whoredoms
from Egypt, for they lay togetiier with them in their youth.
Oholiba corrupted her love more than the former, and her
whoredoms above ihe whoredoms of her sister ; sheloved tlie sons
of Ashu/r ; she added to whoredoms when she saw men [viri]
painted on a wall, images of the Chaldeans, painted in vermil
ion, and loved them at the sight of their eyes ; there came also
iJo her ihe sons of Bal^el for the copulation of loves, ihey pol
luted her hy their wloredoms; yet she multiplied her whore-
'do'T^j whilst she ren embered the days of youth, in which sh^

8904.] EXODUS. 403
committed whoredoms in the land of Egypt, she loved them
ahove concubines," xxiii. 2 and following verses ; in this pas
sage also every one must see, that by whoredoms are meant
spiritual whoredoms, that is, the perversions of good and the
falsifications of truth, which are of the church ; also that the
contents in the internal sense do not appear, unless it be known
what is signified by the sons of Egypt, by the Assj-^rians or the
sons of Ashur, by Chaldea and by Babel ; for that those na
tions are not raeant, but such things as relate to what is false,
is clear, for the inhabitants of Samaria and Jerusalera did not
corarait whoredora with them ; but what is signified by Egypt,
Ashur, Chaldea, and Babel, may be seen just above. Frora
what follows it is raanifest, that whoredoras and adulteries in
the internal sense are falsifications and perversions of good and
truth, thus they are adulterations, as in Hosea, " Contend with
your mother, contend, since she is not my wife, and I ara not her
husband, that she may remove whoredoms from her faces, and
her adulteries frora between her paps ; I will not have mercy
on her sons, because they are the sons of whoredoms, since
their motlier committed whoredom, saying, / will go after my
lovers, that give my bread, and iny waters, my wool, and ray
linen, raine oil, and ray drinks. But I will lay waste her vine
and her fig-tree, concerning which she said, they are ¦meretri
cious hire to me, which ray lovers have given rae," ii. 2 to 12 ;
by mother in the internal sense is here meant the church, seen.
289, 2691, 2717, 4257, 6680, 8897 ; in like raanner by wife,
n. 252, 253, 409, 749, 770, -who is said not to be a wife,
because in truth perverted, that is, falses ; by sons the truths
of the church, in this case falses, because they are called the
sons of whoredoras, see n. 489, 491, 533, 2623, 2803, 2813,
2513, 3373, 3704, 4257 ; what is raeant by bread, what by
water, what by^ wool and linen, also by oil, and drink, and
likewise by vine and fig-tree, has been shown in their places,
viz. that they denote the goods of love and charity, also the
goods and truths of faith interior and exterior, but iu the op
posite sense evils and falses, for goods becorae evils and truths
becorae falses when they are perverted ; what is raeant by bread,
see n. 276, 680, 2165, 2177, 3464, 3478, 3735, 3813, 4217, 4735,
4976,5916,6118, 6410; what by waters, n. 709, 790, 8137,
8138, 8568; what by linen, n. 7601; what by oil, n. 886,
3728, 4682 ; what by drink, n. 3069, 3168, 3772, 8562 ; what
by vine, n. 1069, 5113, 6376; what by fig-tree, ii._4221, 5113;
meretricious hire denotes the false of doctrine, which they set
to sale for truth. Again in the same prophet, "My peojile ask
counsel of wood, an5 the staff thereof answers them, because
the sp'lrit of whoredom lias sedired [them], and they have com
mitted whoredom from beneatii their God ; on the tops of the
mountains they sacrifice, and on the hills they burn incense,

404 EXODUS. [Chap, xx.
therefore your daughters commit whoredom and your daughters-
in-law commit adultery; if thou Israel committest whoredom.
shall not Judah becorae guilty ? shall not I visit upon your
daughters, because they commit whoredom., and upon your daugh
ters-in-law because they commit ad'ulten/,for these divide with
wlwres, and sacri&ce with prostitutes f" iv. 12 and following
verses ; to corarait whoredora under their god denotes to pervert
truth, for by God in the internal sense is signified truth, and in
the opposite sense the false, n. 2686, 2769, 2807, 2822, 4295,
4402, 4544, 7010, 7268, 7873, 8301, 8867 ; mountains and hills
denote loves, in this case th e loves of self and of the world, n.
796, 796, 1693, 2722, 6435 ; the wood of which counsel is ask
ed, is the good of the delight of any lust, n. 643 _; the staff
which answers.is imaginary power, grounded in the intellectual
proprium, n. 4013, 4015, 4876, 4936, 7011, 7026; inasmuch as
gods in the genuine sense signify truths, and in the opposite
sense falses, therefore to falsify truths and adulterate goods, is
signified by committing whoredom after strange gods, as after
Baalira, after Molech, after idols, Ezek. vi. 9; Levit. xx. 5, and
in oflier places. From these considerations it may now be
manifest, what is meant by adulteries and whoredoms in tiie
following passages : " Corae ye near hither ye sons of the sor
ceress, seed of the adulterers, and she hath committed whoredom;
against whora have y^e sported, against whom have ye made
wide the raouth, and put forth the tongue ? are not ye the sons
of prevarication, the seed of a lie, who have lieated yourselves
in. gods under every green tree ?" Isaiah Ivii. 3, 4, 5 ; again in
the sarae prophet, " It shall corae to pass in the end of seventy
years Jeliovah will visit Tyre, that she may return to her mere
tricious hire, and commit fornication with all ihe kingdom,s of
the earth, upon the faces of the globe," xxiii. 17, 18 ; and in
Jeremiah, " And a man [vir] sent away his wife, and she went
away frora him, and became another man's ; she committed
whoredom with many companions ; thou hast profaned the earth
with thy whoredoms and thy wickedness : hast thou seen what
averted Israel hath done ? she hath gone away upon every high
mountain, and under every green tree, and there thou hast com
mitted whoredom: also treacherous Judah her sister, she also hath
gone away and committed whoredom, ; so that by the voice of
lier Avhoredom she hath profaned the earth, she hath committed
whoredom with a stone and wood,," iii. 1 to 1 0 ; again in the same
prophet, "This is thy lot, that thou hast forgotten Me, and hast
trusted to a lie ; thine adulteries, and thy neighings, the wick
edness of thy whoredom, I have seen upon the hills in a field
thine aborainations ; wo to thee Jerusalem," xiii. 25, 27; again
ill the same prophet, " Against tiie prophets, the earth is full of
adulteries, because by reason of the curse t;he earth mourneth,
the pastures of the wilderness are dried up, because both the

8904,] EXODUS. 405
prophet and the priest exercise hypocrisy. In the prophets of
Jerusalem I have also seen a horrible obduracy, hy committing
adultery and going in a lie ; they have strengthened the hands
of the wicked ; they speak the vision of their own heart, not
from the mouth of Jehovah," xxiii. 9, 10 and following verses ;
again, in the same prophet, " They have done folly in Israel,
and have committed whoredom with the wives of their com
panions, and have spoken a word in My name lyingly which I
did not command thera," xxix. 23 ; from these passages it is
very manifest, that to corarait adultery and whoredom is to ex
plain and pervert the truths of the Word frora man's own
heart, that is, frora the proprium, in such a raanner as the
loves of self and of the world persuade hira ; consequently
it is to speak lies, that is falses, as it is expressly said ; again,
in Hosea, "Be not glad O Israel, because thou hast cora
mitted whoredom from beneatii thy God, thou hast loved a
m.eretricious reward upon all corn floors," ix. 1 ; again, " Je
hovah spake to Hosea ; go, take to thee a woman of whore
doms, and children of whoredoms, because hy committing
who-redom ihe earth hath committed whoredom from behind
Jehovah," i. 2 ; and in Nahura, " Wo to the city of bloods, by
reason of the multitude of the whoredoms of the harlot, well
favored, the mistress of sorceries, selling nations hy her who're-
doms, and families by her sorceries," iii. 1 — 4 : and in Moses,
"Your sons shall be feeding in the wilderness forty years, and
shall cai'ry your whoredoms forty years, according to the num
ber of the days in -w-hich ye have explored the land, each day
for a year, ye shall carry your iniquities," Num. xiv. 33, 34.
Inasrauch as the falsifications of truth and tiie adulterations
of good corresponded to whoredoras in the land, therefore the
punishment of death was appointed for adulterers, Levit. xx,
10; and the daughter of a man who was a priest, if she
prefaried herself by committing whoredom,, was to be burned
with fire, Levit. xxi. 9 ; also that no dau,ghter in Israel should
be exposed to whoredom,, Levit. xix. 29 ; in like manner, that
a bastard should not come into the congregation of Jehovah,
not even his tenth generation, Deut. xxiii. 2 ; and tliat m.eretri
cious hire should not be brought into the house of Jehovali,
because it is abomination, Deut. xxiii. 18. From these passa
ges now it may be fully manifest what is signified by copimit-
ting adultery, viz. that in the external sense, is signified to
commit adulteries ; in the internal representative sense it is to
worship idols and other gods by such things as are of the church,
consequently it is external and internal idolatry ; but in the
internal spiritual sense are signified the adititerations of good
and the perversions of truth. From these considerations it
evidentiv appears, Avhence it is that adulteries in themselve*
are so wicked, and are called aborainations, viz. frora this con

406 EXODUS. [Chap. xx.
sideration, because they coirespond to the marriage of the false
and of evil, which is the infernal marriage ; and on the other
hand, why genuine marriages are holy, viz. from this consider
ation, because they correspond to the marriage of good and
truth, which is the heavenly raarriage ; yea genuine conjugial
love descends from the raarriage of good and truth, thus out of
heaven, that is, through heaven frora the Lord ; whereas tiie
love of adultery is frora the raarriage of the false and evil, thus
frora hell, that is, frora the devil.
8905. Thou shalt not steal, signifies that his spiritual goods
are not to be taken away frora any one, and that those things
which are of the Lord are not to be attributed to self.
8906. " Thou shalt not steal " — that hereby is signified that
his spiritual goods are not to be taken away frora any one, and
that those things which are of the Lord are not to be attributed
to self, appears frora the signification of stealing, as denoting
to take away spiritual goods frora any one ; the reason why
this is signified by stealing is, because riches and wealth in the
spiritual sense are the knowledges of good and trutii, in general
all those things which are of faith and charity, that is, which
are of spiritual life pertaining to man, wherefore to take those
things away from any one, is, in the spiritual sense to steal :
and whereas all spiritual goods, that is, all things of faith and
charity, are from the Lord alone, and nothing at all frora man,
therefore by stealing is also signified to attribute to self the
things which are the Lord's ; they who do this are also called
thieves and robbers in John, " Verily I say unto you, he who
entereth not in by the door into the sheepfold, 'but climbeth
up sorae other way, the sarae is a thief and a robber ; but he
who entereth in by the door is the shepherd of the sheep ; I
am the door, by Me if any one enter in, he shall be saved, and
shall go in and go out, and find pasture ; ihe thief cometh. n/jt hut
to steal, and to kill, and to destroy, I am come that they may
have life and may have abundance," x. 1 to 13 ; to enter in by
the door into the sheepfold is to [enter in] by [or through] the
Lord, for the Lord is the door, as Himself saith ; the sheep are
tiiey who are in charity and thence in faith ; these enter in by
[or through] the Lord, when they acknowledge that frora Him
is the all of faith and charity, for in such case these principles
flow in frora Hira ; but to attribute those principles to othei-s,
especially to themselves, is to take them away, thus to
kill and to destroy ; they who attribute to themselves those
things which are the Lord's, place also merit in worksj and
make themselves justice, on which subject see n. 1120. 1877,
2027, 2273, 2340, 2373, 2400, 3816, 4007, 4175, 4943, 0388,
6389, 6390, 6392, 6393, 6478 ; this now it is to steal in the
spiritual sense ; and this occurs to the angels in heaven when
stealing is read in the Word by man, for the angels understand

8905, 8906.] EXODUS. 407
the Word only spiritually. Tlie like is signified by stealing in
Hosea, " When I healed Israel, then the iniquity of Ephraim
was revealed, and the evils of Samaria, because they did a lie,
and the thief came, a troop spread themselves abroad; do not
their works compass them, about before My faces ; by their
wickedness they make glad a king, and by^ their lies princes,"
vii. 1, 2, 3 ; and in Joel, " The day^ of Jehovah coraeth, before
it a fire devoureth, and after it a flame kindleth, the eartii be
fore it is as the garden of Eden, but after it a wilderness of
waste ; its aspect is as the aspect of horses, and as horsemen so
do they run, as the noise of chariots upon the tops of the moun
tains ; they run about in the city, they run on the wall, tliey
ascend into the houses, they enter in through the windows as a
thief ; before thera the earth was moved, the heavens trembled,
the sun and moon were darkened, and the stars withdrew their
brightness," ii. 1 to 10 ; the subject treated of in this passage
is concerning the desolation of the church, when falses break
in, and destroy truths ; these falses are the thieves who ascend
houses, and enter in through the windows. Who can help
wondering why it is said, that the day of Jehovah will be as
the aspect of horses, and that then they shall run as horsemen,
shall run about in the city, shall run on the wall, shall ascend
into the houses, shall enter in through the windows, the eartii
shall be moved, the heavens shall tremble, the sun and the
moon shall be blackened, and the stars shall withdraw their
brightness ; he who knows nothing of the internal sense, and
who in his heart doubts about the sanctity of the Word, will
say that these are raere expressions without a Divine [princi
ple] stored up in them, and will possibly call thera empty say
ings ; but he who believes that the Word is most holy, because
it IS Divine, and who moreover knows that there is an internal
sense, which treats of the church, of heaven, and of tiie Lord
Hiraself, will confess that singular the expressions in the above
passage have singular weight in thera ; it raay be expedient
therefore briefly to explain what the expressions and the say
ings in the passage signify ; the day of Jehovah is the last state
or last time of the church, when there is no longer any truth,
but tiie false instead of the truth ; the flre which devours before
it is tiie lust of evil, the flarae which is after it is the lust of the
false thence derived, the aspect of horses is the intellectual
principle reasoning frora the false as frora trutii, the horse
men who run are reasoiiers, chariots are the doctrinals of tiie
false, a city is the doctrine itself, the wall on which they run
is tiie essential false, the houses which they will ascend is the
will principle of man, the windows through which tiiey will
enter are intellectual things, the thief is the false which takes
away trutii, the earth which will be moved before them is the
church, also the heavens which will tremble ; the sun is lovo

408 EXODUS. [Chap. xx.
to tiie Lord, the moon is faith in Him, they are said to be dark
ened when they no longer appear ; stars are the knowledges
of good and truth, which will no longer have light from faith
aud love, thus from heaven, which is raeant by ^vitTldra-^ying their
brightness ; frora these considerations it may be manifest what
these words in general involve, also in what sense that day, or
tiie last state ofthe church is called a thief which will ascend
flie houses and enter in through the -windows, viz. that it is the
false which will then occupy the whole man, both his will
principle and his intellectual principle, and will thereby take
away all truth and good. The like is signifled by thief in Oba-
diali, " the Lord Jehovih said to Edora, if thieves shall come
to thee, if overthrowers by night, how wilt thou be cut oft', will
not they steal what is sufficient for them,f" verse 6; in like
iiumner by a thief or one who steals, Zech. v. 1 to 5 ; Psalm 1.
18, 19, 20; Matt. vi. 19, 20. As all the statutes commanded
by the Lord to the sons of Israel were founded in the laws of
oi-der which are in heaven, that is, have derived their existence
and essence from the spiritual world, for the same reason also
the laws which were enacted concerning thefts; as thathewho
stole un o,r, and sold it, should repay flve, if cattle four, Exod.
xxii. 1 ; also if a thief be smitten in digging through, there
shall no blood [be shed for hira], but when the sun is risen
blood [shall be shed], the thief shall repay or shall be sold, if
it be found in his hand, he shall repay twofold, Exod. xxii. 2,
3, 4. " He who shall steal a man [vir] and shall sell him, but
he be found in his hand, dying he shall die," Exod. xxi. 16 :
" If a raan [i^ir] be found, who shall ha/ve stole the soul from
his brethren, frora the sons of Israel, and hath raade gain there
in, when he hath sold him, this thief shall be slain, that thou
mayest remove evil from the raidst of thee," Deut. xxiv. 7 ;
men [viri] of flie sons of Israel in the internal sense denote
those who are in the truths and goods of faith, thus in the ab
stract sense they denote the truths and goods of faith, see n.
5414, 5879, 5951, wherefore to steal a man [vir], of the sons of
Israel is to take aw-ay those [truths and goods], and to sell him
is to alienate them, and also to raake thera to serve; for the
truths and goods of faith, inasmuch as they are from the Lord,
are in a free state, nor do they serve any one but the Lord
alone ; but when they are alienated, they then come into a
servile state, for they serve any evil of self-love or the love of
the world, thus any corporeal lust ; hence the derivation and
correspondence of the above law: and whereas in such case
the trutli and good of the church frora being free becorae ser
vile, thus frora being alive becorae dead, therefore the punish
ment, which is the eff'ect, is death.
8907. " Thou shalt not answer to thy neighbor the witness of
a lie," signifles that good is not to be called evil, nor truth tne

S907, 8908.] EXODUS. 409
false, thus neither vice versa is evil to be called good, and the
false truth.
8908. " Thou shalt not answer to thy neighbor the witness
of a lie " — that hereby is signifled that good is not to be called
evil, nor trutii the false, thus neither vice versa is evil to be
called good and the false truth, appears frora the signiflcation
of the witness of a lie, as denoting the confirmation of the false
that a witness denotes confirraation, see n. 4197, and that a lie
denotes the false of faith, will be evident frora what follows ;
to answer to a neighbor, is so to say to any one, for by neigh
bor is signified every man (homo), and specifically every one
who is in good, and in the abstract sense good itself, n. 3419,
5025, 6704, 6706 to 6711, 6818, 8123 ; hence thou shalt not
answer to a neighbor the witness of a lie, in the internal sense
denotes not to say to any one what is false, that is, not to say
that good is evil and truth the false, nor vice versa. How the
case herein is, it raay be expedient briefiy to explain : every
one with whom self-love or the love of the world prevails, that
is, who regards eminence, or honors, or opulence, or gain as an
end, feels no concern at saying and persuading that what is
just is unjust, and that what is unjust is just, and thus acting
the part of witnesses of a lie ; the reason why they are of such
a character is, because their will is altogether subject to those
loves and their lusts, and is altogether occupied and possessed
by them, and in this case the understanding, which is the other
part ofthe raind, can indeed see what is just and unjust, but
is not willing to see, for the will prevails over the understand
ing, and by influx persuades, and at length also blinds ; per
sons of this description are also without conscience, nor do they
know that conscience consists in sayingthat what is just is just,
for no other reason than because it is just, that is, frora the love
of what is just : they who are of this character in the world,
are also of the sarae character in the other life, but with this
difl'erence, that they do not then say that what is just is unjust,
but they say that the good which is of faith is evil, and the
truth the false, for what is just in the civil world corresponds
to what is good and true in the spiritual world ; and this they
do without conscience, and also without sharae, because they
have been so imbued and accustoraed in the life of the body.
Frequent raention is raade in the Word of a lie, and by it in
the internal sense is every where signifled the false and evil of
faith, and by the witness of a lie, wdio is also called a witness
of violence, is signifled the confirmation of the false, whether
it be before a judge, or before any other person, or before a
man's self, by persuading himself inwardly in thought, as Exod.
xxiii. 1, and the following verses ; Levit. xix. 11, 12, and the
following verses ; Deut. xix. 16 to 20. That a lie in the spirit
ual sense is the evil and false which are of faith, is manifest

410 EXODUS. [Chap, xx.
from the following passages, "Ye are of your father the devil,
and the desires of your father ye are willing to do; he was a
murderer from the beginning, and stood not in the truth he-
cause the truth is not in hira ; wlien he speaketh a lie, he speak
eth from his own, because he speaketh a lie, and is the father
thereof," John viii. 44 ; a lie in this passage denotes the false
of faith ; for the subject treated of is concerning the Jews, that
they were not willing to acknowledge the Lord ; the devil in
the spiritual sense here denotes the false, and the father there
of is evil, for the false is from evil as a son frora a father ; the
false which is of the devil is the false of faith, and evil is the
evil of self-love and the love of the world. And in Isaiah,
" Moab is elated exceedingly, his pride, and his elation, and
his anger, his lies are not firm," xvi. 6 ; lies denote the falses
of faith, because they are Moab who are in the evil of self-love,
and on that account falsify truths, n. 2468, 8315. Again, in
the sarae prophet, " We have established a covenant with
deatii, and with hell we have made a vision; we have put a Hi
for confidence, and in falsehood we have lain hid," xxviii. 15.
Again, " This is the people of rebellion, lying sons, sons that
have not been willing to hear the law of Jehovah," xxx. 9.
And in Jereraiah, " A raan \vir] mocks his companions, and
they speak not the truth, they have taught their tongue to speak
a lie, ix. 4. Again, " I ara against those that prophecy the
dreams of a lie, and relate them, that they may seduce my
people hy their liesf xxiii. 32. Again, " O sword [be] aga/inst
the liars, that they may be foolish," 1. 36. And in Ezekiel,
" They have seen vanity and tlie divination of a lie, saying,
the saying of Jehovah, when Jehovah hath not sent them ;
wherefore thus saith the Lord Jehovih, because ye speak van
ity, arid see a lie, therefore behold I ara against you," xiii. 6, 7,
8, 9. And in Nahura, " Wo to the city of bloods, it is wholly
full of a lie and of rapine," iii. 1. And in Zephaniah, "The
reraains of Israel do not perverseness, neither will they speak a
lie, neither shall there be found in their mouth a tongue of
fraud ; these shall feed and be at rest," iii. 13. And in the
Eevelations, " Without are dogs, enchanters, and whore-mon
gers, and raurderers, and idolaters, and every one who loveth
and maketh a lie," xxii. 15 ; in these as in several other passa
ges a lie denotes the false and evil of faith.
8909. Verse 14. Thou shall not covet the house of thy neigh
bor, thou shalt not covet tlie wife of thy neighbor, and his man
servant, and his maid-servant, and his ox, and his ass, and
every thin/ ^j}hioh is thy neighhor's, signifies that heed is to be
taken of the love of self and of the world, and thus lest the
evils which are contained in the preceding precepts, become
[evils] of the will, and thus go forth.
8910. " Thou shalt not covet the house of thy neighbor, th"u

8909, 8910.] EXODUS. 411
shalt not cpvet the wife of thy neighbor, and his man-servantj
and his maid-servant, and his ox, and his ass, and all that is
thy neighbor's " — that hereby is signified that heed is to be
taken of the love of self and of the world, and thus lest the
evils, which are contained in the preceding precepts, become
[evils] of the will, and thus go forth, appears frora the signifi
cation of coveting,* as denoting to will from an evil love ; the
reason why to covet has this signification is, because all covet-
ousness [or concupiscence] is of some love, for nothing is cov
eted unless it be loved, and therefore covetousness [or concu
piscence] is what is continuous of love, in this case of the love
of self and of the world, and is as it were the life of its respira
tion ; for what an evil love respires is called covetousness, [or
concupiscence], but what a good love respires is called desire ;
the love itself belongs to another part of the raind, which is
called the will, for whatsoever a raan loves this he wills ; but
covetousness [or concupiscence] belongs to both, viz. both to
the will and to the understanding, but it is properly of the
will in the understanding : from these considerations it is evi
dent from what ground it is, that by the words thou shalt not
covet those things which are thy neighbor's, is signified that
heed is to be taken lest they become of the will, for the things
which are of the will are appropriated to the man, inasrauch
as the -will is the man himself. It is believed in the world that
the thinking principle is the raan ; but there are two things
which constitute the life of raan, the understanding and the
will ; to the understanding pertains thought, to the will the af
fection which is of the love ; thought without affection which
is of the love does not make any thing of the life pertaining to
man, but life is constituted by thought grounded in affection
which is ofthe love, thus by understanding grounded in the will ;
that those two are distinct from each other, is evident to every
•one who reflects, from this consideration, that man can under
stand and perceive that what he wills is evil, and that what he
either wills or does not will is good ; from which considera
tions it is clear, that the will is the raan hiraself, but not the
thought, only so far as it receives soraething frora the will :
hence it is that the things which enter into the thought of raan,
and not through it into the will, do not render hira unclean,
but the things which enter by [or through] the thought into
the will ; the reason why these latter things render man un
clean is, because in such case they are appropriated to hini,
and becorae his, fo the will, as was said, is the man himself:
* The term whioh in this commandment is translated covet, ie expressed in the
original Latin of our author bv a word denoting to lust after [coaeupisco], but as
there appears to be no great difference in the ideas suggested by each expression,
when spiritually considered, it Is thought proper to retain the term, to which the
English ear has already been so much accustomed.

412 EXODUS. [Chap, xx

the things which become of the will, are said to enter-in into
his heart, and thence to go fortii ; but the things which are
only ofthe thought, are said to enter-in into the raouth, but to
go forth flirough the belly into the drought, according to tho
Lord's words in Matthew, " Not thai whicli enters into the mouth
'renders man unclean, hut that which goeth forth from the mouth,
th'is renders man unclean: every thing which entereth-in into
the mouth, goeth away into the belly, and is cast out into the
drought ; but the things which go fortii from the raouth, go
fortii from the heart, and these render man unclean : for from
the heart go fortii evil thoughts, raurders, ad-ulteries, rapes,
thefts, false testiraonies, blasphemies," xv. 11, 17, 18, 19 ;
from these words, as from all the rest, it raay be manifest what
Avas the quality of the Lord's speech, viz. that internal and
spiritual things were raeant, but that they were expressed by
external or natural things, ^and this according to corresponden
ces ; for the raouth corresponds to the thought, as also all
things which belong to the raouth, as the lips, the tongue, the
throat ; and the heart corresponds to the affection which is of
the love, thus to the will ; that there is a correspondence of
the heart with these things, see n. 2930, 3313, 3883 to 3896,
7542 ; hence to enter into the mouth denotes into the thought,
and to go fortii frora the heart denotes from the will ; to go
away into the belly and to be cast out in the drought or privy
denotes into hell, for the belly corresponds to the way towards
hell, and drought or privy corresponds to hell, hell also in the
Word is called a privy \latrinai] ; hence it is evident what is
signified by every thing that enters into the raouth going away
into the belly, and being cast out into the drought, viz. that it
denotes evil and the false injected frora hell .into the thought
of raan, and again sent back to hell, which things cannot ren
der raan unclean, because they are sent back ; for man cannot
desist from thinking evil, but frora doing it ; whereas as soon
as he receives evil frora the thought into the will, it then does
not go out but enters into him, and this is said to enter into the
heart; the things which go fortii thence render hira unclean,
because what a man wills, this goes fortii into speech and into
act, so far as external restraints do not forbid, which are the
fear of the law, of the loss of reputation, of honor, of gain, and
of life. From these considerations it is now evident, that by
not coveting is signified that heed is to be taken lest evils be
corae of the Avill, and thus go forth. That covetousness [or
concupiscence] is of the will, thus of the heart, is also manifest
from the Lord's words in Matthew, " Ye have heard that it
-was said to the ancients, thou shalt not corarait adultery ; but
I say unto you, that if any one looketh at a strange woman so
as to covet [or lust after] her, he hath already comraitted adul
tery -with her in his heart," v. 27, 28 ; by coveting [or lusting

8910.] EXODUS. 413
after] is here raeant to will, and unless fears, which are exter
nal restraints, hindered, to do ; hence it is said, that whosoever
looketh at a woman so as to covet [or lust after] her, hath
coramitted adultery with her in his heart. The concupiscence
of evil is also meant by the right eye scandalizing, and the
concupiscence of the false by the right hand scandalizing, in
the Lord's words also in Matthew, " // thy right eye scmidal-
ize thee, pluck it out and cast it away from thee ; for it will be
better for thee that one of thy raerabers should perish, and not
thy whole body be cast into Gehenna : and if thy right hand
scandalize thee, cut it off, and cast it away from thee ; for it
will be better for thee that one of thy members should perish,
and not thy whole body be cast into Gehenna," v. 29, 30 ;
frora these words it is further manifest in what raanner the
Lord spake, viz. from the Divine [being or principle], as in
other passages in the Word throughout, thus that He express
ed internal and celestial things by external or natural things
according to correspondences ; in this case the affection of
evil or its concupiscence by the right eye scandalizing, and the
affection of the false and its concupiscence by the right hand
scandalizing; for the eye corresponds to faith, the left eye to
the truth of faith, and the right eye to the good of faith, in the
opposite sense to the evil which is of faith ; thus the right eye
scandalizing to the concupiscence of evil, n. 4403 to 4421, 4623
to 4534 ; but the hand corresponds to the power which is of
truth, the right hand to the power of truth from good, in the
opposite sense tq the power of the false from evil, thus the
right hand scandalizing to the concupiscence thereof, n. 4931
to 4937, 8281. Gehenna is the hell of concupiscences ; every
one may see that in this passage by the right eye is not raeant
the right eye, nor is it raeant that that eye should be plucked
out ; also that by the right hand is not meant the right hand,
and that it is to be cut off, but that something else is raeant,
which cannot be known unless it be known what is signified
by the eye, specifically by the right eye, also what by the
land, and specifically by the right hand, and likewise what
ny scandalizing ; neither 'can it be known what is signified by
those expressions except frora the internal sense. Inasrauch
as concupiscences are those things which are derived from an
evil will, thus from an evil heart, and from the heart or -will
come forth murders, adulteries, rapes, thefts, false testimonies,
according to the Lord's words in Matthew, chap. xv. 19, thus
such things as are contained in the foregoing precepts of the
decalogue, therefore it is said that by not coveting those things
which are the neighbor's, is signified that heed is to be taken
lest the evils which are contained in the foregoing precepts be
come [evils] of the will and thus go forth. The reason why
by not coveting those things which are the neighbor's, is sig-

414 EXODUS. [Chap. xx.
nified that heed is to be taken of the love of self and the world
is, because all the evils of concupiscence spring from those
loves as from their fountains, see n. 2045, 7178, 7255, 7366 to
7377, 7488, 8318, 8678.
8911. Frora what has been heretofore said, it may be mani
fest how the case is with man and his life, viz. that raan is such
as his will is, and that he reraains such after death, because
deatii is not the end of life, but its continuation : since there
fore raan is such as his will is, because as was said above, the
will is the raan hiraself, therefore to be judged according to
deed signifies to be judged according to will, for will and deed
are not at variance, the deed being in the will, and the will in
the deed, so long as external restraints do not hinder, which
are fears of the law, of the loss of honor, of gain, of reputation,
and of life ; the case herein is like that of endeavor [conatus]
and raotion, raotion being nothing but endeavor continued, for
on the cessation of endeavor [conatus] motion ceases, for there
is nothing essential in motion but endeavor ; this is known to
the learned, for it is an acknowledged and confirraed theorem ;
endeavor in man is will, and raotion in him is action, so they
are called in raan, because in him endeavor and raotion are
alive ; to be judged according to the will is the sarae thing as
to be judged according to the love, and also the same thing as
to be judged according to the ends of life, likewise to be judged
according to the life, for the will of man is his love, and is hi»
end of life, and is his veriest life itself : that this is the case, if
manifest from the Lord's words above quoted, " that he whc
looketh at a strange woraan so as to lust after her, hath already
coraraitted adultery with her in his heart," Matt. v. 27, 28;
also that to kill a raan is not only to do so in act, but also to
will to do so, which is signified by being angry, and by acting
towards hira with conturaely. Matt. v. 21 : raan also is judged
according to deeds, but no further than so far and in such qual
ity as deeds have proceeded frora his will.
8912. It may be expedient briefly to explain what is raeant
in the internal sense by the things which are here raentioned,
viz. by house, wife, raan-servant, maid-servant, ox and ass,
which are not to be coveted ; they denote all the goods and
truths of faith in one complex, which are not to be taken away
from any one, and to which no hurt is to be done ; and they
are those same things which, in the internal sense, are signified
by sanct-lfying the_ day of the sabbath, honoring father and
mother, by not killing, not committing adultery, not stealing,
not bearing witness falsely, all which things, it has been shown
above, are such as relate to love and faith in the internal
sense ; by house is meant all good in general, by wife all truth
in general, by man-servant the affection of spiritual truth, by
maid-servant the affection of spiritual good, by ox the afl'ectiott

8911—8914.] EXODUS. 415
of natural good, and by ass the affection of natural truth ; these
are the things which are not to be coveted, that is, which are
not to be taken away from any one, or to which no hurt is to be
done. The reason why these things are meant in the internal
sense is, because the Word in that sense is for those who are in
heaven ; for those who are in heaven perceive the Word not
naturally but spiritually, thus they do not perceive a house, nor
a wife, nor a raan-servant, a raaid-servant, an ox and an ass,
but the spiritual things that correspond tiiereto, which are the
goods of love and the truths of faith ; in a word, the external
sense, or the sense of the letter, is for those who are in the
world ; but the internal sense for those who are in heaven, and
also for those who are in the world, but so far as they are at
the sarae time in heaven, that is, so far as they are in charity
and faith.
8913. Verses 15, 16, 17. And all thepeople saw the voices
amd the torches, and the voice of the trumpet, and the mountain
s'noking ; and tlie people saw and they were 'moved, and stood
afar off. And they said to Moses, speak thou with us, and we
will hear, and let not God speak with us, lest peradventure we
die. And Moses said to the people, fear ye not, because to the
intent that he may tempt you, God cometh, and to the intent
that the fear of him may be before your faces, that ye may not
sin. And all the people saw the voices and the torches, signi
fies the perception of Divine Truths from good : and the voice
of the trumpet, signifies the sarae things by [or through] heav
en : and the raountain sraoking, signifies the good itself of truth
not perceptible except in the external forra : and the people
saw and were moved, signifies treraor, which is when they are
received : and they stood afar off, signifies reraoteness from
things internal : and they said to Moses, signifies complaint :
speak thou with us, signifies the reception of truth in an accom
modated form, which thus they would obey : and let not God
speak with us, signifies truth in a forra not accoraraodated :
lest peradventure we die, signifies that thus the life of heaven
pertaining to them would perish : and Moses said to the peo
ple, signifies information : fear ye not, because to the intent
that He may tempt you God cometh, signifies that the life of
heaven would not perish, only that it may be known that it is
and what is its quality : and to the intent that the fear of him
may be before your faces, tiiat ye may not sin, signifies holy
fear thence derived for the Divine [being or principle], and
hence the preservation of spiritual life.
8914. " And all the people saw the voices and the torches "
— that hereby is signified perception of Divine Truths from
good, appears from the signification of seeing, as denoting to
imderstand and perceive, see n. 2150^ 2325, 2807, 3764, 3863,
3869, 4403 to 4421, 4567, 4723, 5400 ; and from the significa-

416 EXODUS. [Chap. xx.
tion of voices or thunders, as denoting Divine Truths, see n.
7673, 8813 ; and frora the signiflcation of torches or lightnings,
as denoting the splendors which truths derive from the good
of love, which [splendors] glance upon and penetrate, see n.
8813. By Divine Truths from good are here raeant all the
precepts of the decalogue, which were announced from Mount
Sinai out of the raidst of thunders and lightnings ; which [thun
ders and lightnings] were therefore presented on the occasion,
because thunders signifled Divine Truths, which are also on
that account called voices, and lightnings signified the splen
dors with truths derived frora good, which are also on that ac
count called torches or flames ; that flames denote Divine
Truths proceeding frora the Divine Good of the Lord, see n.
6832. 8915. " And the voice of the trumpet " — that hereby are sig
nified the same things by [or through] heaven, viz. Divine
Truths from good, appears frora the signification of the voice
of a trurapet, as denoting a state of the angelic heaven which
encorapasses the Divine [being or principle], and as denoting
Divine Truth thence, see n. 8815, 8823 ; frora which passages
it raay be raanifest, what is signified by the Lord's words,
where He predicts concerning the consumraation of the age, or
the last tirae of the church, that then the Lord would send an
gels with a great voice of a trumpet, who should gather His
elect frora the four winds. Matt. xxiv. 31 ; he who does not
know that all the words of the Lord have stored up in thera
also celestial and divine things, that is, that there is in them
an internal sense, will believe that when the last judgment is
at hand, the angels are to appear and to announce it, and are also
to gather togetiier the elect with the voice of a trumpet ; but
that by the voice of a trumpet is not there raeant the voice of
a trurapet, but Divine Truth by [or through] heaven, and its
evangelization, see n. 4060, also 8815 and 8823.
8916. " And the raountain sraoking " — that hereby is signi
fied the good itself of truth not perceptible except in the ex
ternal form, appears from the signification of a mountain, in
this case the raountain of Sinai, as denoting the Divine Good
united to the Divine Truth in heaven, see n. 8805 ; and from
the signification of sraoking, as denoting in an external forra;
the reason why this is raeant by sraoking is, because Divine
Truth, or the Word in the internal forra, is like light and like
flame, but in the external form is like a cloud and like smoke ;
the cause of this is, because Divine Truth, or the Word in the
internal form, is such as it is in heaven, thus such as it is in
the light there, but in the external form it is snch as it is in the
world, thus such as it is in the lumen there, and the luraen of
the world in respect to the light of heaven is like a cloud, or in
respect to flarae like smoke : Divine Truth, or the Word in the

8915—8918.] EXODUS. 417
internal form, is its internal sense, and in the external form is
its external or literal sense ; that this latter or literal sense is
called a cloud, see preface to chap, xviii. Gen., and n 4060
4391, 5922, 6343, 6752, 8016, 8781 ; and the reason why it
is called smoke is, because by smoke is signifled the obscurity
of truth, n. 8819. Tlie reason why the mountain appearecl
sraoking before the sons of Israel, was not because tiie Divine
[being or principle] there was of such a quality, but because
the Divine [being or principle] appears to every one according
to the quality of hira who sees it ; and tiie quality of those who
saw on this occasion was, that they placed the all of worship in
externals, and nothing in internals ; and that hence they un
derstood the Word only according to the sense of the letter ;
therefore the Divine [being or principle], as to the truth which
was proraulgated, could not appear otherwise to thera than as
smoke, that is, as obscure _; whence also it is said, that they
stood afar off, by which is signified that they were remote from
internal things ; but on this subject more will be said below.
8917. _" And the people sa-«' and were moved"— that hereby
is signified treraor, which is when they are received, viz. Di
vine Truths, appears frora the signification of being moved, as
denoting tremor, in this case a treraor such as is when Divine
Truths are received, concerning which tremor, see n. 5459,
8816. 8918. "And they stood afar off"— that hereby is signified
remoteness from internal things, appears from the signification
of standing afar off, as denoting reraotely, in this case from
things internal, because from Mount Sinai, by which is sig
nified heaven and the Divine [being or principle] there, n. 8805 ;
whether we say rera.otely frora theDivine [being or principle],
or frora heaven, or from things internal, it is the same thing,
for heaven is in things internal ; for the internal of man is in
the light of heaven, and the external in the light of the world ;
or, what is the same thing, the soul or spirit of raan is iu
heaven, but the body in the world ; heaven is nearer to the
Divine [being or principle] than the world, because in heaven
the Divine [principle] of the Lord reigns, and is all in all.
As to what further respects the signification of afar off, it is to
be noted that afar off in the spiritual sense has not space for
an object, but the Divine [being or principle], thus good and
truth ; distance from the very essential good which proceeds
from the Divine [being or principle] raakes the appearances of
distances in heaven ; the angelic societies appear there distinct,
yea, at a distance frora each other, but this ideality of space
coraes from distance from the good and trutii which are from
the Divine [principle] of the Lord, as was said. This must
needs appear a paradox, yea, as it were nonsensical to manj' in
the world ; the reason is, because the thoughts and their ideas
VOL. vni. 27

418 EXODUS. [Chap. xx.
pertaining to raan are founded on spaces and tiraes, insomuch
tiiat meii" without thera cannot tiiink; hence if you abstract
tiraes and spaces from the thought of man, he scarce perceives
any thing ; nevertheless the angels in heaven think altogether
without any idea of time and space, and so fully, that their
thoughts exceed tiie thoughts of man in intelligence and wisdom
a thousand yea a million tiraes ; and what is wonderful, if an
idea derived frora time and space intervenes with thera, shade
and darkness iraraediately come over their minds, because they
fall in such case from the light of heaven into the lumen of
nature, which to tlieni is darkness. Tliat there are no spaces
and times in the other life, but states, or that the appearances
of spaces and times are from variations of state as to good and
trutii, see n. 2625, 2837, 3356, 3387, 3404, 4321, 4882, 5606,
7381. Hence now it is evident what standing afar off signifies
in the spiritual sense, viz. that it signifies a removal from
heaven where the Divine [being or principle] is, in this case a
removal frora things internal, because that nation, as was said
above, which then stood afar off" from Mount Sinai, was most
remote frorn things internal, being only in things external, and
placing in these the all of Divine worship ; to do which was
also permitted to that nation, because thus they could represent
celestial and Divine things, for to represent there is required
what is external, and representaflon is also given without what
is internal, see n. 3147, 3670, 4208, 4281, 4288, 4307_, 8688.
Afar off signifies remoteness frora good and truth, which are
frora the Divine [being or principle], thus reraoteness from
things internal, also in tiie following passages, " The rich man
in hell lifting up his eyes saw Abraham afar off, andLazams
in his bosora. Abrahara saith to hira, between us and you
there is a great gulf fixed, so that they who would pass over
from hence to you cannot, neither can they who are there pass to
us," Luke xvi. 23, 26 ; by Abraham is not here raeant Abraham,
for he is not known in heaven, but in the suprerae sense the
Lord, and in the respective sense those in heaven who are in
the good of love and faith to the Lord, n. 1834, 1876, 1965,
1989,2011, 3245, 3305, 6098, 6186, 6276, 6894; they who
are in hell are said to see those who are in heaven afar oft', be
cause they are in a state raost remote from good and truth; the
great gulf between thera is the reraoval itself frora good,
which removal also gives an appearance of an interceding gulf.
They who think from an idea of space, as all men in the world
do, have no other perception than that hell is far dis' a'jt from
¦man, and that heaven is likewise so ; but the case is otherwise,
heaven and hell are near man, yea in man, hell in an evil man,
and heaven in a good raan ; every one also comes after death
into that hell or in'^o that heaven, in which he was during his
abode in the world ; but in 'this case the state is changed, the

S019, S020,] , EXODUS. 419
hel. which was not perceived in the world becomes perceptible,
and the heaven which was not perceived in the world becomes
perceptible, heaven full of all happiness, and hell of all unhap
piness. That heaven is within us, the Lord teaches in Luke,
" The kingdom of God- is within you," xvii. 21 ; and in Isaiah,
" Coming from a land afar off, from the extreraity of the
heavens," xiii. 5 ; Jer. v. 15 ; again in tha same prophet,
" Hear ye that arc afar off what \ have done, and know ye
that are near ray ^nrtue," xxxiii. 13 ; again, " I will say to the
norfli, give, and to the south, hinder not, bring My sons from
afar, and My dan^\ters from the extremity of the eartii ; hring
forth the blind people who have ey^es, and the deaf who have
ears," xliii. 6, 8 ; chap. xlix. 12 ; again, " Attend ye islands
to Me, hearken ye people from afar," xlix. 1 ; Jer. xxxi. 10 ;
and in Jeremiah, "The voice ofthe cry ofthe daughter of My
peopleyTOWi a land afar off, for Jeliovah is not in Zion, nor her
king in her," viii. 19 ; again, " Jehovah, Thou hast planted
thera, aud they also took root ; but Thou art near in their
mouth, but yar off from their reins," xii. 2; again, "/ am
a God from nigh [at hand], and not a God from afar off,"
xxiii. 23 ; in all these passages afar off signifies reraoteness
from good.
8919. "And they said to Moses" — that hereby is signified
complaint, appears from the things which follow in this little
verse, for what they said are complaints.
8920. " Speak thou with us " — fliat hereby is signified the
reception of truth in an accommodated form which thus they
would obey, appears frora the signification of speaking, as
denoting inllux and comraunication, see n. 2951, 3060, 4131,
5481, 5797, 6225, 7270, 8128, hence also denoting reception,
for what flows in and if} coraraunicated, this is received ; and
frora the representation of Moses, who was to speak, as denot
ing trutii frora the Divine [being or principle] beneath heaven
conjoined to Divine Truth in heaven, thus raediating between
the'Lord and the people, see n. 8750, 8787, 8806, hence it is
that Moses here denotes truth in an accoraraodated forra. As
to what concerns truth in an accoraraodated form, it is to be
noted, that Divine Truth, when it descends through the hea
vens to men, as the Word has descended, in the way is accom
raodated to all, as well those who are in the heavens as who
are in the earths, but Divine Truth is altogether in another
forra in tiie heavens than in the world ; in the heavens it is
such as is the internal sense of the Word, in the worid such as
is its sense in the letter ; yea, in the heavens themselves it is
in divers forras, in one form in the inmost or third heaven, in
another in the middle or second heaven, and in another in the
first or ultimate heaven ; the form of Divine Truth, that is its
perception, thouglit, ar d utterance, in the inmost or third hea-

420 EXODUS. [Chap. xx.
ven, so transcends what is in the middle or second heaven,
that in this latter it cannot be apprehended, it is so divine and
supereminent, for it contains innuraerable things which cannot
be uttered in the second heaven, consisting of raere changes
of state as to the affections which are of love ; but the form of
Divine Truth in the middle or second heaven transcends in like
manner what is in the first or ultiraate heaven, and still raore
the forra of Divine Truth in the world ; hence it is, that the
things which are uttered in those heavens are such as no huraan
mind has ever perceived, or any ear heard ; as they know from
experience who have been elevated into heaven. They who do
not know this, believe that in the heavens they think no other
wise and speak no otherwise than in the earths; but they be
lieve this because they do not know, that the interiors of man
are in a more eminent state than the exteriors, and that the
thought and speech of those who are in the heavens is celestial
and spiritual, but in the earths natural, the difference between
which is so great that it cannot be described in words, but
concerning each speech, see n. 1634 to 1660, 1757, 1758, 1759,
1876, 2157, 2472, 2476, 3342, 3343, 3344, 3345, 4104, 4609,
5225, 5287, 6040, 6982, 7002, 7089, 7131, 7191, 7381, 8343,
8733, 8734. Frora these considerations it is also evident, that
unless Divine Truth, or the Word, appeared in an accoraraodated
forra, it could not be apprehended ; for if it was in a raore
eminent [form] than the state of perception is, it would not
fall into the intellect, thus not into the faith. Hence it is that
Divine Truth was given to man, such as the Word is in the
letter ; for if it appeared such as it is in heaven, no man would
apprehend it, and at first view and first perception would
reject it, inasrauch as it would not fall into such things as are
of natural light; and moreover it would be full of arcana,
which could not in anywise enter into any idea of raan, because
they are altogether repugnant to the appearances and fallacies
which are derived from the world through external sensual
principles ; to say nothing of the greater arcana which lie con
cealed within in those arcana in a multiplied series, in nowise
expressible unless by variations and changes ofthe state of light,
and of heavenly flame, by which angelic speech and thought is
performed. 8921. "And let not God speak with us" — that hereby is
signifled truth in a form not accoraraodated, appears from what
goes before, for by Moses is signified Divine Truth beneath
heaven conjoined to Divine Truth in heaven, thus mediating
between the Lord and the people, consequently Divine Truth
in an accommodate 1 form, as was just now shown above, n.
8920 ; hence by the words, Let not God speak with us, is sig
nified Divine Truth in a form not accoraraodated, for by God
ie here raeant the Lord as to Divine Truth in heaven, n. 8805,

8921—8924.] • EXODUS. 421
consequently the Divine Truth Itself; which also is the reason
why it is said God, not Jehovah, for in the Word, where men
tion is made of God, the Lord is meant as to Divine Truth,
but where mention is made of Jehovah, the Lord is raeant as to
Divine Good, see n. 2586, 2769, 2807, 2822, 3921, 4295, 4402,
7091, 7288, 7873, 8301, 8867.
8922. " Lest peradventure we die "—that hereby is signified
that thus the life of heaven would perish with thera, appears
frora the signification of dy-ing, as denoting to die spiritually,
see n. 6119, thus to perish as to the life of heaven ; that Divine
Truth in a forra not accommodated has this effect, is manifest
f'l'om what was shown above, n. 8920 ; for trutii in a form not
accommodated, such as is in heaven, transcends the apprehen
sion, and what transcends the apprehension is not received, and
what is not received does not flow-in into any faith, thus neither
into the life of faith, which is the life of heaven ; for man is re
generated, that is, receives the life of heaven by Divine Truth
which is of faith, see n. 2046, 2063, 2189, 2979, 3155, 3876,
3877, 5893, 5912, 6247, 8635 to 8640, 8772.
8923. " And Moses said to the people " — that hereby is sig
nified information, appears frora the signification of saying,
in this case by Moses to the people, as denoting information,
for the things which he said relate to information concerning
what they complained of; in like raanner in other places, by
saying, is signified information, when information is given
concerning any subject of enquiry, as n. 7769, 7793, 7825,
8041. 8924. " Fear ye not, because to the intent that He may
tempt you, God cometli " — that hereby is signitied that the life
of heaven would not perish, only tliat it may be known that
it is, and what is its quality, appears frora flie signification of
not fearing, viz. that they should die, as denoting that they
should pei-isli as to the life of heaven, n. 8922 ; and frora the
signification of tempting you, as denoting to leach what the
life of heaven is, and what is its quality ; the reason why th!s
is signified by tempting is, because all spiritual temptation
teaches and confirms such things Avitii man ; for temptations
are to this intent, that the faitii of truth and the affection of
trufli, and afterwards the affection of good, may be implanted
and rooted in, and thus man raay receive new life, wdiich is the
life of heaven ; for teraptations are corabats with evils and falses,
which Avhen man conquers, he is confirraed, for he fights
from truths and for truths against what is false and evil ; that
he fights from truths and for truths, man at the time is iH)t
sensible of, because truths are in the interiors, wherefore tiiey
do not come manifestiy to the sense, which is of the exteriors;
but that it is frora them and for thera, is evident from this
consideration, fliat there is combat, and afterwards victojy,

423 EXODUS. [Chap. xx.
which cannot be given except by collisions of things opposite
to each oflier, which opposites are evil and good, the false and
truth. But it is to be noted, that raan does not fight, but the
Lord for man, and indeed against the hells, which on such oc
casions attempt to invade' and subdue man, see n. 840, 1661,
8159, 8168, 8172, 8175, 8176. From these consideraflons it is
evident, that by the words fear ye not, because to the intent
that He raay tempt you God comefli, is signified that they
ought not to fear that the life of heaven would perish, for that
this coraes to pass that they raay be taught and know that the
life of heaven is, also what is its quality. But concerning temp
tations, see what has been said and shown above, n. 2272, 2768,
3318, 3927, 3928, 4249, 4299, 4341, 4572, 6036, 6246, 6356,
6144, 6574, 6611, 6657, 6663, 6666, 6829, 8131, 8273, 8351,
8367, 8370, 8403, 8567.
8925. " And to the intent that the fear of Him may be
before your faces, and ye raay not sin" — thathereby is signified
a holy fear hence derived for the Divine [being or principle],
and hence, the preservation of spiritual life, appears from the
signification of the fear of God, as denoting a holy fear for the
Divine [being or principle], of which we shall speak presently;
and from the signification of faces, as denoting the interiors,
see n. 1999, 2434, 3527, 4066, 4796, 4797, 5102, 6585, 5593,
lience the fear of God before the faces, denotes a holy fear for
the Divine [being or principle] in the interiors ; and from the
signification of not sinning, as denoting the preservation of spi
ritual life, for spiritual life is preserved by not sinning ; to sin
is to do and think what is evil and false w-ith study and from
the will, for the things which are done with study and from
the will, are such as go forth from the heart, and render man
unclean. Matt. xv. 11, 17, 18, 19 ; consequently which destroy
spiritual life pertaining to him, see above, n. 8910. As to
what concerns a holy fear, which is signified in the Word by
the fear of God, it is to be noted that this fear is love, but
such love as is that of infants towards parents, of parents to
wards infants, of conjugial partners between each other, who
fear to do any thing which displeases, thus which in any man
ner injures love ; such fear is insinuated into love during raan's
regeneration, which fear, inasrauch as it is in agreeraent with
love, and can be in and actually is in or united to love, is there
fore called holy fear, and is the fear of sinning or doing con
trary to the precepts, thus contrary to the Lord. But this fear
diff'ers with every one, according to the cpiality and quantity
of love : see what was shown concerning it, n. 2826, 3718, 3719,
5459, 7280, 7788.
8926. Verses 18, 19, 20. And thepeople stood afar off, and
Mo.ses came near to ihe thick darkness where God wOjS. And
'Tchovah said to Moses ^ thus shalt thou say to the sons of Israel,

8925—8928.] EXODUS. 423
ye ha've seen that I have spoken from heaven ivith you. Ye
shall not meike with Me gods of silver and gods cf gold, ye shall
not make [them] to yourselves. And the people stood afar off,
signifies remoteness I from internal truths : and Moses came
near to the thick darkness where God was, signifies conjunction
still of the trutii of spiritual good with Divine Truth : and Je
hovah said to Moses, signifies instruction further: thus shalt
thou say to the sons of Israel, signifies those wlio are of the
Spiritual Church : ye have seen that I have spoken from hea
ven with you, signifies all things ofthe Word by influx from
the Divine [being or principle] through heaven : ye shall not
make with Me gods of silver and gods of gold, signifles that tliey
abstain altogether frora such things, which in the external form
appear as truths and goods, but in the internal [form] are falses
and evils : ye shall not make [thera] to yourselves, signifles
that they raust carefully beware.
8927. " Aud the people stood afar off" — that hereby is sig
nified remoteness from internal truths, appears from the signi
fication of standing afar off', see above n. 8918.
8928. " And Moses came near to the thick darkness where
God was" — that hereby is signified the conjunction still ofthe
trutii of spiritual good with Divine Truth, appears from the re
presentation of Moses, as denoting Divine Trutii beneath hea
ven conjoined to Divine Truth in heaven, consequently raedi
ating, see n. 8760, 8787, 8806, thus the truth of spiritual good,
for this is Divine Trutii beneatii heaven, in which [trutiij flie
Spiritual Church is, which is represented by the sons of Israel ;
this truth Moses represents, as the head of that church, n. 7014 ;
and from the signification of coining near, as denoting con
junction, for to corae near to the Divine [being or principle]
is to be joined to hira.; and frora the signification of thick
darkness, as denoting Divine Truth in respect to those who are
of tiie Spiritual Church, also in respect to that people oyer
whora Moses as a leader presided ; the reason why Divine
Trutii is thick darkness to tiie latter and to tiie former is, be
cause they are not in any light as to Divine Truths. As to what
first concerns those who are of the Spiritual Church, they be
lieve that they are in the light ; but that they are in obscurity,
yea in thick darkness as to Divine Trutii, is raanifest from fliia
consideration, that they do not know frora any internal per
ception that what the church says to be true, is true, but only
from this, because the church says so ; this they confirm with
themselves whether it be false or true, and he who is iiot iu any
internal perception concerning Divhie Truth, is in thick dark
ness, or what is the same tiling, Divine Truth to hira is thick
darkness ; as for exaraple, they >vlio are of the Spiritual Church
do not know,, nor are tiiey wiUing to know, that there is any
internal sense of the Word ; and if perchance tiiey were to be-

424 EXODUS. [Cmap. x\.
lieve it, this won Id not be frora any internal perception that it
is so, but frora persuasion originating in another source. To
take another exaraple ; they who are of the Spiritual Church,
say that faith is the only medium of salvation, even without
charity^ and its goods ; this they believe because the church so
says, nor do they corae to that light of perception, that faitii is
not but where charity is, and that one is of the other like two
conjugial partners, consequently that charity is the essential of
the church, because it is of good. Hence also it is evident in
what obscurity, or in what thick darkness the Spiritual Church
is : and tiiis being the case, they therefore divide the church
into as many churches as there are divers doctrines concerning
the truths M'hicli are of faith, which they would not do if they
were in the light ; for he who is in the light never doubts, still
less denies, that love to the Lord and chanty towards the neigh
bor are the essentials of the church, and that upon them are
founded all the truths which are of the Word, consequently
which are of faith. The case is similar with all other truths
which hang from this, and are called the truths of faith. But
these things have been raore evidently shown, n. 2708, 2715,
2831, 2849, 2935, 2937, 3241, 3246, 6289, 6427, 6865, 6945,
7233 ; that they who are of the Spiritual Church do not arrive
at the first threshold of wisdora, or at the first of light, in
which they are who are of the celestial church, see n. 2718,
3833, 6500. Another reason w-liy Moses is said to have entered
into thick darkness when he carae near to God is, because
Moses as a leader represented the Israelitish and Jewish peo
ple, who are in such thick darkness concerning internal truths,
that they were altogether ignorant of thera, for they placed the
all of worship and every thing Divine in externals ; hence it is
that every thing Divine was to them thick darkness ; for it is a
known thing to every one, that what is Divine is in no case in
darkness, but in light, for what is Divine is light itself ; where
fore when it is called darkness, it is in respect to those who
are in no light, for Divine Truths, which constitute the light of
heaven, appear to such only as darkness, inasmuch as they are
not believed, yea are denied ; and what is Divine appears to
every one according to the quality of his life and faith, conse
quently as light to those who are in light, and as thick dark
ness to those who are in thick darkness. That the Israelitish
and Jewish people were of such a quality, see n. 3479, 3769,'
4281, 4293, 4307, 4314, 4316, 4433, 4680, 4825,4832,4844,
4847, 4865, 4903, 6304 ; and that the Lord on Mount Sinai ap
peared to thera in sraoke, a cloud, and thick darkness, accord
ing to their quality, n. 1891, 6832, 8814, 8819.
8929. " And Jehovah said to Moses " — that hereby is sigrfi-
fied instruction further, appears frora the signification of say
ing, as denoting instruction, for to say involves what follows, iu

8929—8932.] EXODUS. 425
this case instruction, as also in other cases, n. 6879, 6881, 6883,
6891, 7186, 7267, 7304, 7380, 8127.
8930. " Thus shalt thou say to the sons of Israel "—that
hereby are signified those who are of the Spiritual Church,
appears from the representation of the sons of Israel, as de
noting those who are of the Spiritual Church, see n. 6426,
6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223, 7966, 8234,
8805. 8931. " Ye have seen that I have spoken frora heaven with
you " — that hereby are signified all things of the Word by in
flux from the Divine [being or principle] through heaven, ap
pears frora the signification of speaking from heaven when by
Jehovah to those who are of the church, who are represented
bv the sons of Israel, n. 8930, as denoting Divine Truth, or the
Word from the Divine [being or principle] througli heaven,
for what Jehovah speaks is Divine Truth, thus the Word which
is in the church; and what He speaks this passes through
heaven. It is to be noted that heaven is not in any- certain and
determinate place, thus not on high according to the vulgar
opinion, but heaven is where the Divine [being or principle]
is, thus with every one and in every^ one who is in charity and
faith, for charity and faith are heaven, because they are frora
the Divine [being or principle], the angels also dwell there.
That heaven is where the Divine [being or principle] is, fliat
is, where the Lord is, is evident frora this consideration, that
Mount Sinai, frora which the Lord spake, is here called heaven,
which also is the reason why by Mount Sinai is signified
heaven, whence Divine Truth is, n. 8806. The reason why all
things of the Word are signified is, because Jehovah, or the
Lord, now began to reveal the Word, which was to serve the
huraan race for doctrine and life ; first by Moses, and after
wards by the prophets ; that therefore they might know that
the Word was from the Divine [being or principle] flirough
heaven, flie Lord Himself willed to descend, and with a living
voice to promulgate the ten precepts, and thereby to show that
the following tlungs of tiie Law, tiiat is, of the Word, were in
like manner by influx from the Divine [being or principle]
through heaven.
8932. " Ye shall not make witii Me gods of silver and gods
of gold" — that hereby is signified that they should abstain
altogether from such things which in tiie external form appear
as truths and goods, but in the internal are falses and_ evils,
appears from the signification of making gods, as denoting to
worship, for he who raakes gods to hiraself does it for the sake
of worship ; and from tiie signification of silver, as denoting
truth, and hence in the opposite sense the false; and from the
signification of gold, as denoting good, and hence in the oppo
site sense evil, see n. 113, 1551, 1652, 2954, 5668, 6914, 6917,

426 EXODUS. [Chap. xx.
7999 ; the reason why tiiey denote those things, which appeaf
true and good in the external forra, but in the internal are false
and evil, is, because it is said. Ye shall not raake thera with
Me, that is, with Jehovah God, for Divine Truth and Good It
self is in internals, and is also in externals, but in these lat
ter Divine Truth and Good is in representative types, for exter
nal things by a type have reference to and represent internal
things; external things are falses and evils, when separated
froni' internal things they are accounted holy or are worship
ped, and yet they still appear as truths and goods, because
they represent thera. These things are signifi'ed by making
with Jehovah God, gods of silver and gods of gold. This pre
cept follows iraraediately after the ten precepts, by reason that
the Israelitish and Jewish people were such, that they account
ed holy, and worshipped altogether as Divine, external things
separate from internal, see n. 3479, 3769, 4281, 4293, 4307,
4314, 4316, 4433, 4680, 4825, 4832, 4844, 4847, 4865, 4903,
6304, 6832,. 8814, 8819. That it may be further known what
and of what quality those things are, which in the external
form a])pear as truths and goods, but in the internal are falses
and evils, let the case be exemplified by the rites of the Jewish
Church, as the sacrifices, incenses, washings, and several
others ; these in the external form were truths and goods, not
of theraselves, but because in a type they had reference to or
represented internal truths and goods, which are of love and
faitii to the Lord ; when such things in the external forra were
accounted holj^, and especially when they were worshipped, as by
the Jews and Israelites, when becoming idolaters, they applied
them to the worsliip of strange gods, they then retained nothing
of the truths and goods which in the type they had reference
to or represented, but the appearance, because in the internal
form they were falses and evils. The case was the same with
all the rest, ^vllich were types representative of celestial and
Divine things with that people ; for as soon as the external
things which represented internal were applied to the worship
of other gods, they were the idols which they worshipped, or
the gods of silver and of gold which they made with Jehovah
God, for in this case in the external form they appeared as
truths and goods, but in the internal they were falses and evils.
In general, gods of silver and of gold are all falses and tiience
evils of worship, which are rendered like to trutii and good by
sinister applications and. interpretations of the Word, and at
the same time by reasonings from self-intelLigence ; such things
are signified by gods of silver and of gold in the following pas
sages, " In that day a man shall cast fortii the idols of his sil
ver and the idols of Ids gold, wliich they made for themselves
to bow down to, to the moles and to the bats, to enter into tlie
clefts of the rocks and into the clefts of the hard rocks," Isaiah

8932.] EXODUS. 427
ii. 20, 21, where moles and bats denote those who are in dark
ness, that is, in falses and evils thence derived ; again, " In
that day a man shall reject ihe idols of his silver and the idols
of his gold which your own hands have made to you, as sin,"
xxxi. 7, which their hands made, denotes which were made
frora self-intelligence. Again, " Tlie artificer fuseth a graven
thing, and the founder covereth ii over with gold and melteth
chains of silver," xl. 19 ; graven things denote those which are
from the proprium, see n. 8869, to cover over with gold, de
notes to make thera appear good in the external forra ; to raelt
chains of silver, denotes to make them cohere together as if
connected Avith truths ; that gold denotes good and silver truth,
see the passages above cited. In like manner in Jeremiah,
"The statutes of the nations they are vanity, for he cutteth
wood out ofthe forest, the work ofthe hands of the workmen,
he adorneth it with gold and silver ; they secure it with nails
and hammers, that it may not totter," x. 3, 4 ; and in Hosea,
"Tlie Ephraimites add to sin, and raake to themselves a graven
thing of silver, idols in their own intelligence, the whole work
of the artificers," xiii. 2. Ephraim denotes the intellectual
principle of the church, n. 5354, 6225, 6234, 6238, 6267 ; a
graven thing of silver denotes the false appearing as truth,
wherefore it is said in their own intelligence ; the whole work
of the artificers denotes that all was by reasonings from the
proprium-. And in Habakkuk, "Wo to him that saith to
the wood, arise, to the silent stone, awake, this shall teach ;
behold it is fixed with gold and, silver, but spirit is not in the
midst of it," ii. 19 ; wood denotes evil, stone the false ; fixed
with gold and silver denotes the appearance of good and trutii
by applications. And in Daniel, " Belshazzar said, when he
well tasted the wine, that ihey should bring the vessels of gold
and silver, which his father Nebuchadnezzar had brought from
the temple which is in Jerusalem, that the king and his gran
dees, his wives aud his concubines, raight drink out of thera,
and raight drink wine, and might praise the gods of gold and
S'ilver, of brass, of iron, of wood, of stone," v. 2, 3,4, 23 ; where
the vessels of gold and silver, which were frora the temple of
Jerusalera, represented tiie goods- and truths ofthe church and
kingdom of tlie Lord; to drink wine out of them, signified to
profane by evils and falses, which are gods of gold and silver.
And in David, " Tlieir idols are silver and gold, the M'ork of
tiie hands of man, tiiey have a mouth but they do not speak, ^
they have eyes but they do not see," Psaira cxv. 4, 5 ; Psalm
cxxxv. 15, 16; silver and gold, which are idols, denote falses
and evils ; the work of the hands of raan, denotes that tiiey
were from self-intelligence. And in Moses, "The graven
things of the gods of the nations ye shall burn witii fire ; thou
shait not covet the silver and gold upon them, tiiat thou should-

428 ^ EXODUS. [Chap. xx.
est take it to thyself, for it is an aboraination to Jehovah fliy
God ; therefore thou shalt not bring the abomination into thy
house, that it should become a curse like it ; abominating thou
shalt abominate it," Deut. vii. 25, 26 ; silver_ and gold upon
graven things, denote the falses and evils which are worship- .
ped as truths and goods from an appearance induced on them.
8933. "Ye shall not make to yourselves" — that hereby is
signified that they must carefully beware, appears from this
consideration, that it is again said that it was not to be made ;
the repetition involves that they- should altogether or carefully
beware. 8934. Verses 21, 22, 23. An altar of earth thou shalt make
to Me, and shalt sacrifice upon it thy burnt-offerings, and thy
offerings of thanksgiving, thy fiocks and thy herds, in every
place in which I shall put the memory of My name. I will
come to thee, and will bless thee. And if thou shalt make for
Me an, altar of stones, thou shall not build them hewn, because
if thou move thy tool upon it, thou shalt profane it. And
thou shalt not ascend in steps up to Mine altar, that thy naked
ness be not revealed upon ft. An altar of earth thou shalt
make to Me, signifies a representative of worship in general,
grounded in good : and shalt sacrifice upon it thy burnt-
offerings and thy offerings of thanksgiving, signifies specific
worship according to the state of the spiritual life of every one :
tiij' fiocks and tliy^ herds, signifies goods internal and external :
in every place in which I shall put the raemory of my name,
signifies a state of faith in the Lord with every one : I will come
to thee and bless thee, signifies the presence of the Divine [be
ing or principle] in such case, aud influx : and if thou make for
Me an altar of stones, signifies the representative of worship in
general grounded in truths : thou shalt not build thera hewn,
signifies that they shall not be frora self-intelligence: because
if thou move thy tool upon it, signifies if they- were from the
proprium [or self] : thou wilt profane it, signifies that in such
case there would be no worshiji : and thou shalt not ascend in
steps up to Mine altar, signifies non-elevation to interior things
which are celestial : that thy nakedness be not revealed upon
it, signifies flie idea of thought concerning thera thus full of
falses, which [idea] in such case will be manifested.
8935. " An altar of eartii thou shalt make to Me "—that
hereby is signified a representative of worship in general,
grounded in good, apiaears from the signification of an altar, as
denoting a principal representative of the Lord, and hence of
His worship, see n. 921, 2777, 2811, 4459, 4541 ; and from the
signification of earth, as denoting good : the reason why earth
denotes good is, because by eartii is signified the church which
is in good, n. 566 ; hence it is that Adam was called from earth.
Gen. ii. 7; chap. iii. 19 ; for by him was signified the man of

8933—8937.] EXODUS. 429
the Celestial Church, or the church which is in good, n. 478,
479. There are two things frora which the worship of the
Lord is perforraed, good and truth ; worship frora good was re
presented by an altar of earth, but worship frora truth was re
presented by an altar of stones ; both altars are here treated
of; the two [things or principles] from which worship is per
formed are called faith and charity : worship from truth has
reference to faith, and worship frora good to charity-. With re
spect to woi-ship frora faith and frora charity, or from truth and
from good, the case is this ; man, before he is regenerated, is
in worship frora truth, but when he is regenerated, he is in
worship frora good ; for before man is regenerated, he is led
by truth to good, that is, by faith to charity, but when he is
regenerated, he is in good and thence in truth, that is, he is
in charity and thence in faith, n. 8516, 8639, 8645, 8648, 8658;
these two kinds of worship are what are represented by altars
of earth and of stone. The reason why an altar is the prin
cipal representative of the worship of the Lord is, because
upon it were off'ered burnt-off'erings and sacrifices, and these
were the things in which the Divine worship of the Hebrew
nation, and hence of the Israelitish and Jewish nation, princi
pally consisted, see n. 923, 1343, 2180, 2806, 2807, 2860, 3679,
6905. 8936. "And shalt sacrifice upon it thy burnt-offerings and
thy offerings of thanksgiving " — that hereby is signified specific
worship according to the state of the spiritual life of every one,
appears frora the signification of burnt-offerings and sacrifices,
as denoting all internal woi-ship in general, with a variety ac
cording to the various kinds of celestial and spiritual things,
that is, of the good which is of love and of the truth which is
of faith in the Lord, n. 922, 923, 2165, 2180, 2805, 2807, 2830,
3619, 6905 ; thus according to every state of spiritual life
specifically : hence it was that the sacrifices instituted were
of so various kinds, as besides the daily [sacrifices, the sacri
fices] ofthe sabbaths, of the festivals, of the new moons, of
inaugurations, of sanctifications, also for every guilt, sin, cleans
ing, healing, birth ; hence also it was, that according to the state
various kinds of animals were applied, as oxen, cows, lambs,
rams, she-goats, he-goats, by which were specifically signified
the various goods which are of spiritual life.
8937. " Thy flocks and thy herds " — that hereby are signi
fied goods intei-nal and external, appears from the signiflcation
of flocks, as denoting internal goods, and frora the significa
tion of herds, as denoting external goods, see n. 2666, 6913 :
the reason why by flocks are signifled internal goods is, be
cause to flocks pertain larabs, sheep, kids, she-goats, rams,
he-goats, by which are signifled such things as are of inno
cence, of celestial and spiritual love in the internal man ; and

430 EXODUS. [Chap. xx.
the reason why by herds is signified external goods is, because
to herds pertain oxen, cows, calves, by which are signified
such things as are of good and truth in the external man :
what oxen signify, see n. 2180, 2566, 2781 ; what cows and
calves, n. 1824, 2830 ; what lambs, n. 3519, 3994, 7840 ; what
sheep, n. 4169 ; what kids and she-goats, n. 3519, 4005, 4006,
4871 ; what rams, n. 2830, 4170 ; and what he-goats, n. 4169,
4769. 8938. " In every place in which I shall set the memory of
My name " — that hereby is signified a state of faith with every
one, appears frora the signification of place, as denoting state,
see n. ^2625, 2837, 3356, 3387, 3404, 4321, 4882, 5606, 7381,
thus every place denotes the state of every one or with every
one ; the reason why it denotes a state of faith is, because
the narae of Jehovah signifies all in one complex by which
the Lord is worshipped, tiius all things of faitii and charity, n.
2724, 3006, 6674 ; consequently to set the meraory of the
narae of Jeliovah God, denotes with whom or in whose heart
there is charity and faith frora the Lord. It is according to the
sense of the letter, that they were to sacrifice burnt-oft'erings
and oft'erings of thanksgiving, thus their flocks and their herds,
in Jerusalem, which was the place that the Lord chose for the
worship of Hiraself, thus in which he set the raeinoiy of His
name ; but according to the internal sense is not raeant place,
but every raan with whora there is faitii and charity, for by
jilace is not signified place in the internal sense, but state, nor
bj^ name name, but faith and -w'orship, thus man is meant, who
is m a state of reception of faitii from the Lord: moreover in
Jerusalem, which was the place in which the Lord was wor
shipped by burnt-offerings and offerings of thanksgiving, were
represented all things which are of the church ; hence hy Je
rusalera in the Word, and by the New-Jerusalera in the Apoca
lypse, is signified the church of the Lord ; and the church of
the Lord is with every one who is in a state of reception of cha
rity and faitii frora the Lord, for a man himself is a church, and
several [raen], with whora the church is, constitute the cliurch
in common ; hence also it is evident, that by in every place in
which I shall set the meraory of My narae, is signified a state
of faith with every one.
8939. " I will come to see and bless thee " — that hereby is
signified the presence of the Divine [being or principle] in
such case, and influx, appears from the signification of coming
to any one, when it is said by Jeliovah, as denoting presence,
as also n. 5934, 6063, 6089 ; and from the signification of
blessing, when from Jehovah, as denoting to be gifted with
faith and charity, see n. 2846, 3406, 4981, 6091, 6099, 8674 ;
thus also to flow in, for faith and charity flow in from the Lord
with man : these things are blessing in the internal sense, for

8938, 8939.] EXODUS. 431
tiiey are the things which render man blessed and happy to
eternity ; during man's life in flie world, the things which he
calls blessings are those which render him blessed and happy
in time, and are riches and honors ; but the things which are
meant in the internal sense of the Word, are not temporal
things, but are eternal things, corapared with which temporal
things are of no account ; for tiiere is no proportion [ratio]
between what is temporal and w-hat is eternal, not even if the
time be extended to any thousands or millions of years, for
these have an end, but what is eternal has no end ; wherefore
what is eternal is, for what is without end, that is, for it has
an esse from the Divine [being or principle], which is infinite,
and infinite as to time is eternal ; but what is temporal, com
paratively is not, because when it is ended, it is no raore ; hence
also it is evident, that blessing in the spiritual sense denotes
what has in it an esse frora flie Divine [being or principle],
thus denotes the things Avhich are of eternal life, consequentiy
the things which are of charity and faith. That worldly
blessing is nothing in respect to heavenly blessing which is
eternal, the Lord thus teaches in Matthew, " What doth it
profit a raan if he shall gain the whole world, but lose his soul,"
xvi. 26. Nevertheless the man who is in worldly and terres
trial things, does not apprehend this word, for 'worldly and
terrestrial things suffocate and produce this effect, that it is
not even believed that there is eternal life ; but I can avouch
that raan, as soon as he dies, is in another life, and lives a spi
rit araongst spirits ; and that on this occasion he appears to
himself and to all others in that life altogether as a man in the
Avorld, endowed with every sense internal and external, n. 1881;
consequently the death of the body is only the casting off such
things as had served for use and einployraent in the world, and
moreover that death itself is the continuation of life, but in
another world, which is unseen before the eyes of the terres
trial body, but is there conspicuous in a light which a thousand
tiraes exceeds the raid-day light of the world; inasrauch as I
know this frora living experience of so many years, which is
still continued, therefore I avouch it ; I discourse still and have
discoursed with alraost all whora I have known in the world,
and who are dead ; with sorae after two or three days frora their
decease ; most of them were exceedingly indignant, that they
did not believe any thing of a life which was to remain after
death: with sorae of thera I have discoursed not for a day,
but for months and years; and it has also been given to see
their states of life in succession or progress either to hell or to
heaven : wherefore whosoever Avishes to be happy to eternity,
let hira know and believe that he is to live after death, let him'
think this and remember it, for it is a trutii : let him also knoAV
and believe, that the Word is the only doctrine which teaches

432 EXODUS. [Chap. xx.
how a man ought to live in the world, that he raay be happy
to eternity.
8940. " And if thou raakest to Me an altar of stones" —
that hereby is signified a representatlA^e of worship in general
frora truths, appears frora the signification of an altar, as de
noting a representative of Divine worship in general, see n.
921, 2777, 2811, 4489; and frora the signification of stones,
as denoting truths, see n. 643, 1298, 3720, 3769, 3771,
3773, 3789, 3798, 6426, 8609 ; there is worship of the Lord
frora good, and also from truth ; the worship of the Lord from
good was represented by an altar of ground, and worship from
truth by an altar of stone ; concerning each kind of worship
see above, n. 8935. Inasrauch as an altar of stone signified
worship frora truth, therefore it was coraraanded that such an
altar should be erected, Avhen they first passed Jordan, and
carae into the land of Canaan, and on it were to be written the
precepts of the law, that is, Divine Truths frora heaven, for
by the ten precepts are signified all Divine Truths in a suramary;
concerning that altar it is thus written in Moses,' " When thou
passest over Jordan, thou shalt set up for thyself great stones,
and shalt incrust thera with mortar ; then thou shalt write
upon thera all the words of the Law : afterwards thou shalt
build there an altar to Jehovah thy God, an alta/r of stones,
upon which thou shalt not strike iron ; of entire stones thou
shalt build the altar of Jehovah thy God, and shalt raake to
ascend upon it burnt-offerings and offerings of thanksgiving ;
and thou shalt write upon the stones of the altar the words of
the LaAv expressing thera well," Deut. xxvii. 1 to 8 ; Josh. viii.
30, 31, 32 ; the reason Avliy the words of the Law were to be
written upon the stones of the altar was because by stones
w-ere signified truths, and by an altar of stones worship
from truths ; this also was the reason why the ten precepts,
which signified Divine Truths in the complex, were
Avritten on tables of stone : the reason w-liy this was to be
done as soon as they passed over Jordan was, because Jordan,
which on the side of the wilderness was the jBrst and ultimate
boundary of the land of Canaan, signified introduction into
the church or heaven, which is effected by the knowledges of
truth and good, thus by truths from the Word, n. 4255 ; for
all the rivers, which were the boundaries of that land, sig
nified the first and ultimate things of the Lord's kingdom, n.
4116, 4240. By the stones of the altar are also signified the
truths of faith in Isaiah, " He shall reraove sin, when he shall
set all the stones of ihe altar as chalk-stones dispersed," xxvii.
9, speaking of the vastation of the church ; the stones of tiie
• altar as chalk-stones dispersed, denote that so it shall be Avith
the truths of faith which are of worship. As to what concerns
altars in general, they were of ground, of stones, of brass, of

8940, 8941. 'I EXODCJS. 433
wood, and also of gold ; of brass, wood, and gold, because
these things signified good; concerning an al^-ar of brass, see
Ezek. ix. 2, concerning an altar of Avood, Ezek. xii. 22 ; and
concerning an altar of gold, Avliich was the altar of incense,
1 Kings vi. 22 ; chap. Atii. 48 ; Eev. viii. 3; that brass sig
nifies good, see n. 425, 1651 ; that wood signifies the same,
n. 643, 2784, 2812, 3720, 8354; also that gold, n. 113, 1551,
1652, 5658.
8941. " Thou shalt not build fliem hewn" — that hereby is
signified that they should not be from self-intelligence, appears
from the signification of hewn stones, as denoting such things
as are from self-intelligence ; for stones denote truths, n. 8940,
and to cut or fit them denotes to hatch or devise truths or
such things as are like truths frora the proprium, or from self-
intelligence, for those things which are hatched or devised frora
the proprium, or frora self-intelligence, have life from raan,
which life is no life, for the proprium of raan is nothing but
evil, n. 210, 215, 694, 874, 875, 876, 987, 1047, 6660, 5786,
8480 ; Avhereas the things which are not from the proprium,
but from the Divine [being or principle], have life in them, for
all life is from the Divine [being or principle] ; the subject here
treated of is concerning the worship of the Lord frora truth,
for this Avorshij) is signified by an altar of stones, n. 8940 ; the
truths, frora Avhicli the Lord is to be worshipped, ought to be
taken only from the Word, for in singular the things of the
Word there is life from the Divine [being or principle] : Avheu
truths are taken from the proprium, they respect and have for
an end dignity and eminence over all in the world, and also
the possessions of the earth and opulence above all, Avherefore
they have in them the love of self, and of the AVorld, thus all
evils in the complex, n. 7488, 8318 : but the truths which are
frora the Word, respect and have for an end eternal life, and
have in thera love to the Lord and love toAvards the neighbor,
thus all goods in the complex : Avhen truths are hatched frora
the proprium or from self-intefligence, they domineer over the
truths which are from the Divine [being or principle], for these
latter are applied to confirra the former ; when yet the contrary
ought to be the case, viz. that truths from the Divine [being or
pri'nciple] ought to have dominion, and those which are from
self-intelligence ought to serve. Those which are from the
proprium or from self-intelligence are called truflis, but they
are not truths, they only appear as truths in the external form,
for they are rendered like truths by applications from the
literal sense of the Word, and by reasonings ; but in the inter
nal forra they are falses : what and of Avhat quality they are,
see above, n. 8932. There are in the world two religious cor
ruptions [religiosa],* w-hich are frora self-intelligence ; one, in.
• What is here rendered religious corruptions is expressed in the original
VOL. VIII. ^°

434 EXODUS. [Chap. xx.
which the love of self and of the Avorld is all ; this religious cor
ruption in the Word is called Babel, being iuAvardly profane
by reason of the love of self and of the would, and outwardly
holy by reason of the Word, which has been applied to con
firra : the other religious corruption is that in which the lumen
of nature is all ; they who are in it acknowledge nothing for
trutii Avhich they do not apprehend ; some of this religious cor
ruption acknowledge the Word, but they apply it to confirm,
thus to serve ; sorae however do not acknowledge the Word,
but place the Divine [being or principle] in nature, for their
lumen, inasmuch as it is of nature, falls into nature, nor can it
be illustrated by the light of heaA-en, because they reject the
Word, Avhcnce all illustration cometli ; both they of the latter
and of the forraer religious corruption are in hell, because they
are void of heavenly life, which they cannot receive because
they have rejected the Word; such of thera as have applied the
Word to confirm, have made the Word of no account in their
hearts, but since its authority prevailed amongst the vulgar,
they have used it for this service, to give weight to the de
vices derived from self-intelligence. Frora these considerations
it may be manifest Avhat is signified in the spiritual sense by
the statute, that an altar should not be built of hcAvn stones.
By hewn stone is also signitied that which is frora self-intelli
gence in the following passages, " Tliat the people Ephraira
may- know, and the inhabitants of Saraaria, because of their
elation and pride of heart, saying, the bricks have fallen, and
we will bu'ild with hewn stone," Isaiah ix. 8, 9. And in Jere
miah, " Although I cry and lift up ray voice, he obstructs my
]>rayer8, he hath hedged up m,y ways with hewn stone, he hath
overturned my paths," Lam. iii. 8, 9. And in Amos, " Inas
much as ye tread him that is worn, and snatch from him the
burden of corn, ye shall build houses of hewn stone, but shall
not dwell in them," v. 11 : in these passages hcAvn stone de
notes such things in the things of faith as are frora self-intelli
gence. Inasrauch as those things Avere signified by hewn stone,
therefore the altar at first erected in the land of Canaan by
the sons of Israel, after they had passed Jordan, was built of
unheAvn stones, for by the passage over Jordan was represen
ted introduction into the kingdom of the Lord, which is eff'ected
by the truths of faith ; concerning that altar it is thus written
in Joshua, " Joshua built an altar to the God of Israel in Mount
Ebal, as Moses the servant of Jehovah commanded the sons of
Israel ; an alta/r of entire stones, upon which he had not moved
iron," viii. 31 ; Deut. xxvii. 1 to 8. The temple of Jerusalem
in like manner was built of entire stones not hewn, concerning
Latin of our author b;- the single term religiosa, but as this term is generally ap
plied in a bad sense, and is manifestly so applied in the present passage, the trat*
later thought he could not express the author's meaning better than as above.

894 l.J EXODUS. 435
which it is thus written in the first book of the Kings, " As to
the house itself, Avlien it i)'as to bo built, it was built ef stotie
entire, as it vms brought ; for hammer or ax, any instniments
of iron, were not heard in the house when it was building," vi.
7 ; for by the temple of the Lord Avas represented the Lord as
to Divine Truth ; that the Lord Avas represented by the temple,
he Hiraself teaches, John ii. 13, 21, 22 ; and- the reason why
He Avas represented as to Divine Truth was, because it Avas
there taught ; Avherefore also it Avas built of stones, for by
stones was signified Divine Truth, n. 8940 ; hence also the Lord
Himself Avas called the stone of Israel, n. 6426. From these
considerations it is now CA-ident what was signified by the stone
of the altar, and what also by the stone of the temple, like
wise what by the stones being entire, and not hewn. Adz. that
religion Avas to be forraed of truths frora the Lord, thus from
the Word, and not from self-intelligence. Those Avliich are
from self-intelligence are thus also described in Isaiah, "The
artificer fuseth a graven thing, and the founder covereth it
over with gold, and melteth chains of silver ; he seeketh an in
telligent artificer, to prepare a graven thing," xl. 19, 20; a
graven thing denotes the religious corruption which is frora
the propriura, Avhich is given to be adored as Divine, n. 8869 :
an artificer denotes those A^ho hatch and devise [things] from
the proprium, ; that they may appear like truths is described
by covering it over with gold, melting chains of silver, and
seeking an intelligent artificer. Again, in the same prophet,
"The formers of a graven thing are all vanity; all his com
panions shall be ashamed, and the workmen themselves : he
fabricates iron with the tongs, and worketh with coal, and
forms it with sharp hararaers ; thus he worketh it by tiie arm
of his strength: he fabricates wood, he stretcheth out a thread,
and describeth it by a rule, life maketh it into its corners, and
closeth it with a circle, that he may make it in the forra of a
man [vir], according to the beauty of a man [homo], to dwell
in the house," xliv. 10, 12, 13 ; in 'this passage also is described
the religious corruption which is frora self-intelligence. In
like manner in Jereraiah, " The statutes of tiie nations they
are vanity ; for he cutteth out wood frora the forest, the M'-ork
of the hands of the Avorkinen by an ax ; he adorneth it with
silver and gold ; he secureth it with nails and hararaers," x. 3,
4. And also in Hosea, "Nevertheless they now add to sin,
and raake to theraselves a molten thing of silver; idols in flieir
own intelligence, the Avhole work of artificers," xiii. 2. Tlie
religious corruption Avhich is hatched frora self-intelligence,
and not frora the Word, is raeant in the internal sense by idols,
strange gods, by molten things, and by graven things, for the
things AAdiich come from the proprium are nothing else ; foi
they are in themselves dead and are also adored as alive.

436 EXODUS. [Chap, xx
8942. " Because if thou shalt move thy tool upon it " — thai
hereby is signified if from the proprium, appears from the sig
nification of a, tool, as denoting truth devised, thus from_ the
proprium; for a tool is iron, by AA'hich stones are cut and fitted
into form ; in this case therefore it denotes the proprium ol
man, for this fits tiie things which are of religion, that tiiey
may appear in the form of trutii ; instead of tool the expres
sion iron is sometimes used, sometiraes ax, as Deut. xxvii. 6;
Josh. viii. 30, 31 ; 1 Kings vi. 7 ; Isaiah xliv. 11, 12 ; Jeremiah
X. 3 ; and by those instruments are signified such things as are
of self-intelligence and devise [truths].
8943. " Tliou wilt profane it " — that hereby is signified that
in such case there will be no worship, appears from the signi
fication of profaning, as denoting to cause that there will not
be any Avorship ; for Avhat is derived from self-intelligence,
this in itself is void of life, yea is spiritually dead ; for the
proprium of raan is nothing but evil ; wherefore if Divine w-or-
ship be perforraed frora it, that worship is nothing else but as flie
worship of an idol graven or molten, in which there is no spirit,
that is, no life ; but what is from the Word, this alone is ser
viceable for Divine worship, being in itself alive ; for iuAvardly
in singular the things of the Word there is a spiritual sense,
Avhicli treats of the Lord's kingdora, and within in that sense
is the Divine [being or principle], for the Word in its inraost
sense treats of the Lord alone ; hence is the sanctity and life of
the Word, and not frora any other source : the Word is as a
Divine Man, the literal sense is as it were his body, but the
internal sense is as it were his soul ; hence it is evident that
the literal sense lives by the internal sense. It appears as if
the literal sense vanishes or dies by the internal sense, when on
the contrary, it does not vanish, and still less dies, but by the
internal sense lives. Frora these considerations it is now raan
ifest, that worship truly Divine exists frora those things which
are of the Word, and in no case frora those which are of self-
intelligence : hence it is that by the expression, if thou shalt
move a tool upon the altar thou Avilt profane it, is signified,
that in case thou shalt devise such things as are of Divine
Avorship, not from the Word, but from self-intelligence, there is
iii;i Avorship.
8944. It is believed in the world, that man frora the lumen
of nature, thus without revelation, can know several things
Avliich relate to religion, as that there is a God, that He is to
be Avorshipped, and also that Lie is to be loved, likewise that
man is to live after death, Avith several truths besides which de
pend on these ; and yet they are such as are derived from self-
intelligence ; but I have been instructed from much experience,
that man of himself knows nothing at all concerning Divine
things, and concerning those things M'hicli relate to celestial

8942—8944.] EXODUS. 437
and spiritual life, Avitiiout revelation ; for man is born into the
evils of the love of self and of the world, Avhicli are such as
preclude influx from the heavens, and open influx from the hells,
thus such as raake raan blind, and incline hira to deny the ex
istence of the Divine [being or principle], of heaven and hell,
and of the life after death : this is very raanifest from the learned
ones of the Avorld, Avho by sciences have raised the lumen of
their nature above others, for it is a known thing, that these deny
t'he Divine [being or principle], and acknoAvledge nature in
stead of the Divine [being or principle], more than others ; and
also when they speak frora the heart and not frora doctrine,
that they deny the life after death, likcAvise heaven and hell,
consequently all things which are of faith, which they call re
straints for the vulgar; hence it is evident, what is the quality
of the luraen of nature without revelation ; it has also been
shown, that several who liaA-e written natural theology, and
frora the luraen of their own nature have dexterously conflrm
ed those things Avhich related to the doctrine of their own
church, in the other life deny^ those things in heart more than
others do, and also deny the Word itself, which they attempt
altogcflier to destroy, for in the other life hearts speak ; it has-
been also shoAvn, that the same can receive nothing of infiux
out of heaven, but only- frora the hells : hence it has appeared
evident what is the quality of the lumen of nature without re
velation, consequently what is the quality of that wliich coraes
from self-intelligence. But two considerations have occurred,
Avhicli place the mind in doubt on this subject ; first, that the
ancients, Avho Avere Gentiles, were still acquainted with the ex
istence of the Divine [being or principle], of Avorship due there
to, and tiiat man as to the soul is immortal ; secondly, that these
things are known also to several nations at this day, with Avhom
there is no revelation : but as to what concerns the ancients it
is to be observed, that they did not know those things from the
lumen of tiieir own nature ; but frora revelation, Avhich flowed
doAVii even to them frora the church ; for the church of tiie
Lord from the most ancient tiraes had been in tiie land of Ca
naan, n. 3686, 4447, 4454, 4516, 4517, 5136, 6516 ; hence such
tilings pertaining to Divine worship were diffused from thera
to the nations round about, and likcAvise to the neighboring
Greeks, and from tiiese to the Italians or Eomans ; hence both
the latter and the forraer had knowledge respecting tiie Su
preme Deity, and concerning the immortality of -rtie soul, on
which subjects their learned raen have written : as to Avhat con
cerns the nations at this day, who are also acquainted -with the
existence of the Divine [being or principle], and of a life after
death, fliey have not derived this knowledge frora flie luraen
of their own nature, but frora the religious [doctrine] handed
down to fliem from ancient times, Avhicli was founded on such

488 EXODUS. [Chap. xx.
[knowledge], as by various ways had flowed down frora the
church which had revelation ; this was of the Divine Provi
dence of the Lord ; and that such of thera as frora their reli
gious persuasions acknoAvledge the Divine [being or principle]
over all things, and perform offices of charity to flieir neighbor,
in the other life, when they are instructed, receive the truths
of faith and are saved, see n. 2689 to 2604.
8946. " And thou shalt not ascend in steps up to Mine altar"
— that hereby is signified non-elevation to interior things which
are celestial, appears frora the signification of ascending by
steps, as denoting to elevate oneself to superior things or to
things interior; whether we say interior things or superior
things, it is the sarae, for interior things appear as superior,
n. 2148, 3084, 4210, 4599 ; and from the signification of altar,
as denoting a principal representative of the Lord, see n. 921,
2777, 2811 ; thus by ascending in steps up to Mine altar de
notes to elevate oneself to the Lord, consequently to interior
things Avliich are celestial, for the Lord is raore present in inte
rior things ; those things are called celestial which are in the
inraost heaven, but spiritual Avliich are in the middle heaven ;
for heaven is distinguished into two kingdoms, viz. into the
celestial kingdora and the spiritual kingdom ; they who are in
the celestial kingdora are in the inraost or third heaven, thus
nearest to the Lord ; for they avIio are in that kingdora are in
love to the Lord, and in innocence, consequently in wisdora
above all the rest ; but they who are in the spiritual kingdora
are in the raiddle or second heaven, thus more remote frora
the Lord ; they who are in that kingdora are in charity towards,
the neighbor, and by charity they pertain to the Lord: con
cerning those two kingdoms, and their difference, see n. 2043,
2088, 2227, 2507, 2669, 2708, 2715, 2718, 3235, 3246, 3374,
3887, 4448, 4585, 4938, 4939, 6113, 5922, 6367, 6435, 7877. It
may be expedient briefly to explain how the case is Avith eleva
tion towards interior things, thus the celestial fliings, Avhich
are signified by ascending in steps up to the altar ; it is not al-
loAved to any one in the oflier life to be elevated higher into
heaven, than to the degree of good in which he is ; for if high
er, then his defilements are manifested, that is, the evils of his
loves, and the falses thence derived ; for the raore interior the
principle is, so much the more pure and holy it is in heaven ;
they Avho are in a more impure state are kept in an inferior
sphere, A^'here impurities are not perceived, neither appear, for
they are in grosser good and raore obscure truth. It sorae-
fiLines happens, that they who corae into heaven are desirous to
corae into an interior heaven, believing that thus they shall en
joy a greater joy; to the intent that that desire, Avliich inheres,
may be reinoved, they are also elevated into an interior heav
en ; but when they come thither, they begin instanfly to be

8945, 8946.] EXODUS. 439
tormented from the evils of their loves, Avhicli on such occasion
corae to perception, and also become deforined from the falses
derived frora the evils pertaining to thera : on perceiving
these things, they cast themselves down from the interior
heaven, and do not return into a tranquil and peaceful state,
until they come into their forraer station : these are the things
Avhicli are signified by the statute, " Thou shalt not ascend in
steps up to Mine altar, that thy nakedness raay not be revealed
-ipon it." The case is the sarae Avith those Avho arc beneatii
heaven ; if they desire to ascend into heaven before they are
prepared, when they are elcA'ated thither, they feel torment al
most infernal, and appear to themselves as carcases ; the life
itself also pertaining to them is oppressed, like the life of those
who are in the agony of deatii ; wherefore they cast themselves
headlong thence, and afterwards are no longer desirous to
ascend above the state of life in which they are. It is to be
noted, that in the other life heaven is denied to no one by the
Lord, and that as many as will may be admitted ; (heaven con
sists of societies of angels, who are in the good of love towards
the neighbor and of love to the Lord) ; they are let into the so
cieties of such AAdien they are let into heaven, but Avlieu the
sphere of their life, that is, when the life of their love is not in
agreement, in this case there ensues conflict, and hence they
have torment and dejection. Thus they are instructed con
cerning the life of heaven, and concerning the state of their
own life respectively, also concerning this circumstance, that
no one has heaven merely by being received or let in, as is the
common opinion in the world, and likewise th?t raan, by^ a life
in the world, acquires the capacity of abiding hereafter Avith
those Avho are in heaven ; see Avhat has been above said and
shown concerning these from experience, n. 3938, 4225, 4226,
4299, 4674, 5057, 5058, 7186, 7619, 8794, 8797. ^ These are the
things which are signifled hy this statute, " Thou shalt not
asceiid iu steps up to Mine altar, lest fliy nakedness be reveal
ed upon it ;" also by a similar statute, Exod. xxviii. 42, 43. It
is said to ascend in steps, by reason that elevation to interior
things appears in the Avorld of spirits, where celestial and spir
itual things are presented in forms like those of the world, as
an ascent' by steps; this representative it has been given often
to see : hence also it Avas, that the angels were seen by Jacob
in sleep ascending to the Lord by the steps of a ladder, Gen.
xxviii. 12 ; flierefore also by steps in the Word is signified as
cent to superior things, that is, interior, as in Ezekiel, cha
xl. 6, 22, 26, 31, 34 ; and in Amos, " Tlie Lord Jeliovah Zeb,'.
oth builds his steps in the heavens," ix. 6.
8946. " That thy nakedness may not be revealed upon it " —
that hereby is signified flie idea of thought concerniug them
thus full of falses, which in such case Avill be manifested, ap-

440 EXODUS. [Chap. xx.
pears from the signification of nakedness, as denoting what is
desfltute of truths, see n. 5433, thus an idea of flie thought full
of falses; and frora the signification of being revealed, as de
noting to be raanifested. Hoav the case herein is, has been ex
plained just above, n. 8945, viz. that raan, spirit, or angel ap
pears such as he is as to each life, as to the life of the tiiought
concerning truths, and as to the life of tiie Avill concerning
gocds, if he be elevated interiorly into heaven; for the more
interiorly it is in tiie heavens, so much the purer is good and
trutii ; lest therefore the falses Avliich are of the thought, and
the evils Avliich are of the Avill, should appear, and to tiie intent
that they maybe hid, fliey are therefore kept in inferior [fliings
or priiicii)lesi, Avhero they are in an obscurer light respective
ly. From these considerations also it may be raanifest what
Avas meant by the saying, that no one can see Jehovah and
live, for Jehovah is pure love, and frora Hira is pure light, and
to be seen in these is to perish ; therefore also the angels them
selves in heaven are covered with a cloud, n. 6849 ; and there
fore all Avho are in hell are vailed in thick mists, ii. 3340, 8137,
8138, 8814 8819; for mists are falses.

CONCERNING THE SPIRITS AND INHABITANTS OF THE PLANET
SATURN.
8947. THE spirits from that earth, and also the earth itself,
appear in front at a considerable distance, 'in the plane of tht
lower piart of the knees; and when the eye is opened thither,
a multitude of spirits come into view ; they are conspicuous
on this side of that earth, and to the right.
8948. It has also been given to discourse with them, and
hence to know what is their quality in respect to others : they
are well-disposed and, modest, and inasmuch as they esteem
themselves respectively little, therefore also in the other life
they appear little, for the appearance of every one in the other
life is according to his mind [animusl and according to his life.
8949. In worship they are very humble, for in ivorship they
¦ account themselves as nothing: they worship our Lord, and
acknowledge Him for the only God ; for the Lord appears
sometimes to those who are in that earth under an angelic
form, and thus as a man ; and on such occasions the Divine
[principle] beams forth from the face, and affects the mind
[animus]. The inhabitants also, when they come of aire, dis
course ivith sjnrits, by whom they are instructed concerning

8947—8955.] EXODUS. 441
the Lord, and how He is to be worshipped, also how they
ought to live.
8950. The spirits of that earth, when any would seduce
them, and draw them away from faith in the Lord, or from
humiliation towards Him, and from probity of life, say that
they are willing to die ; on such occasions little knives appear
in their hands, hy which they seem willing to smite theii
breasts ; when they are asked why they do this, they say tha
they would rather die, than he led, away from, the Lord. The
spirits of our earth sometimes deride them on these occasions,
and infest them with questions why they do so; but they reply,
that they ivell know that they do not kill themselves, but that
this is only an appearance fiowing forth from the will of their
mind, [animus], that they are willing rather to die, than to be
drawn away from the worship of the Lord.
8951. There are some also in that ea.rth who call the noc
turnal lumen, which is great, the Lord ; but these are separated
from the rest, and are not tolerated, amongst them. That
nocturnal lumen, is shed forth from the great belt which en
compasses that eartii at a distance, and from the moons, which
are called the satellites of Saturn.
8952. They have been questioned concerning that great belt,
which appears from our earth to raise itself above the horizon
of that planet, and to vary its situations ; they said that it
does not appear to them as a belt, but only as somewhat snowy
in th£ heaven in various directions.
8953. TJte inhabitants and spirits of that earth have refer
ence to that [principle] in man, which is the middle between
spiritual sense and natural sense, but they recede from the
natural, and accede to the spiritual. Hence it is that those
spirits seem to themselves often to be carried away or rapt
into heaven, and afterwards to be sent back, thus alternately ;
for whatsoever is of spiritual sense, this is in heaven, but
whatsoever is of natural sense, this is beneath heaven.
8954. There are no cities there, 'nor kingdoms, but they live
distinguished into families, each family apart from another,
thus man and wife with their children ; tvhen these latter
marry, they are separated from the house of their parents, nor
have any more concern about it ; wherefore the spirits from
that earth appear two and two.
8955. All in that earth otherwise than in ours, know that
they shall live after death; wherefore also they make no ac
count of their bodies, only so far as may he necessary for the
life, which they say is to remain and serve the Lord: there
fore also they do not bury the bodies of the dead, but cas

442 EXODUS. . [Chap. xxi.
them forth, and cover them with branches of trees from the
forest. 8956. They are also little solicitous about diet and cloth
ing ; they feed on fruits and pulse of various kinds, which
their earth produces ; and they are slightly clad, being en
compassed with a coarse skin or tunic, which repels cold.
8957. The subject concerning the spirits and inhabitants
of the earth Saturn, will be continued at the close of the fol-
'owing chapter.

EXODUS.
CHAPTEE THE TWENTY-FIEST.

THE DOCTRINE OF CHARITY.

8958. THEY who are regenerating undergo temptations.
8959. Teraptations are spiritual combats pertaining to man ;
for they are corabats betAveen evil which is in hira frora hell,
and good Avhich is in hira frora the Lord.
8960. Teraptation is induced by the evil spirits who dAvell
with man in his evils and falses, these spirits excite his evils,
and charge hira Avith blame ; but the angels from the Lord, avIio
dwell in his goods and truths, call forth the truths of faith per
taining to him. and defend.
8961. Corabat in teraptations is concerning the dominion of
evil, Avliich is attendant on man from hell ; and of good, which
is attendant on him frora the Lord. The evil aaIiIcIi desires to
doraineer, is in the natural or external raan, but the good is in
the spiritual or internal. Hence it is, that corabat in tempta
tion,'? i3 also concerning the dominion of one over the other.
If evil conquers, then the natural man has dominion over the
spiritual ; if good conquers, then the spiritual raan has domin
ion over the natural.
8962. Tiiose combats are effected by the truflis of faith,
which are from the Word, from these man must fight against
evils and falses ; if he fights from other than these, he does not
conquer, because the Lord is not in other [truths].
8963. Inasrauch as corabat is waged by the truths of faith
Avhicli are from the Word, therefore raan is not admitted into
combat, until he is in the knowledges of trutii and good, and
has thence gained some spiritual life. Wherefore those com-

8956—8969.] EXODUS. 443
bats do not take place with man, until he comes to years of
maturity. 8964. He who has not in himself the truths of faith derived
from the Word, by Avhich he raay engage in combat, thus who
has not any spiritual life in hiraself derived frora those truths,
is not adraitted into any combat, inasmuch as he yields ; and if
raan yields, his state after teraptation becoraes worse than his
state before it, since evil in such case has acquired to itself
power over good, and the false over truth.
8965. Inasmuch as faitii is rare at this day, for the church
is noAv at its end, therefore few at this day undergo any spirit
ual temptations ; hence it is, that it is scarce known what they
are, and to Avhat end they conduce.
8966. Temptations conduce to confirra the truths of faith,
also to iraplant them, and to insinuate thera into the will,
that they may become the goods of charity. For raan, as was
before said, fights frora the truths of faith against evils and
falses, and since on this occasion his mind is in truths, there
fore when he conquers, he confirms hiraself in thera, and
implants thera ; and also the evils and falses, which assaulted,
he accounts as an eneray, and rejects from himself. By
temptations also the concupiscences Avhich are of self-love and
the love of the world, are subdued, and raan is humbled ; thus
he is rendered meet to receive the life of heaven from the Lord,
Avhich life is the new life, such as pertains to the regenerate.
8967. Inasmuch as by temptations the truths of faith are
confirmed, and the goods of charity implanted, and also the
concupiscences of evil subdued, it follows that by temptations
the spiritual or internal man acquires dominion over the natural
or external, thus the good which is of charity and faith, over
the evil Avliich is of self-love and the love of the world. AYhen
this is effected, man has illustration and perception of what is
true and of Avhat is good, also of what is evil and false ; and
hence he has intelligence and wisdora, which afterwards increase
every day.
8968. Whilst raan by the truths of faitii is introducing to
the good of charity, he then undergoes teraptations ; but Avhen
he is in the good of charity, temptations cease, for then he is
in heaven.
8969. In temptations man ought to fight against evils and
falses as from himself, but still to believe that it is frora the
Lord ; if he does not believe it in the teraptation itself, because
at that time it is obscure to him, still he ought to believe it af
ter the teraptation. If man after temptation does not believe
that tiie Lord alone has fought for hira, and has conquered foi-
him, in this case he has undergone only external temptation,
whicli temptation does not penetrate deeply^, noi cause any
thing of faith and charity to take root.

444 EXODUS. [Chap. xxL

CHAPTEE XXI.
1. AND these are the judgments, which thou shalt set be
fore them. /-
2. When thou shalt buy an HebrcAV man-servant, six years
shall he serve, and in the seventh he shall go fortii at liberty
gratis. 3. If he shall come in his body, he shall go forfli in his
body ; if he be lord of a woraan, his Avonian shall go forth
with him.
4. If his lord shall give him a woraan, and she bear hira sons
or daughters, the Avoman and her births shall be his lord's, and
he shall go forth in his body.
6. And if the man-servant saying, shall say, I love ray lord,
my Avoman, and ray children, I will not go fortii free.
6. Then his lord shall bring him to God, and shall bring him
to a door or to a post, and his lord shall bore his ear with an
awl, and he shall serve hira for ever.
7. And Avlieii a raan \vir] shall sell his daughter to be a maid
servant, she shall not go forth according to the going forfli of
men-servants. 8. If she be evil in the eyes of her lord, that he will not be
troth her, then let her be redeemed; to a strange people he
sliall not have the power of selling her ; by his acting perfidi
ously to her.
9. And if he shall betroth her to his son, he shall do to her
according to the judgment of daughters.
10. If he shall take another to hiraself, he shall not diminish
her diet, her clothing, and her conjugial debt.
11. And if he shall not do these three things to her, she shall
go fortii gratis with no silver.
12. He that siniteth a man [vir] and he die, dying shall die.
13. And he Avho hath not lain in wait, and God cause to
occur to his hand, I will appoint to thee a place Avliither he
shall flee.
14. And Avhen a man [vir] shall act purposely against his
companion to slay him by deceit, thou shalt take hira from [be
ing] Avitli Mine altar to die,
15. And he that smiteth his father and his mother, dying
shall die.
16. And he that stealeth a man \vir], and selleth hira, and
he shall be found in his hand, dying shall die.
17. And he that curseth his father and his mother, dying
shall die.
18. And when men [viri] shall dispute, and a man [vir] shall
smite his companion with a stone, or with a fist, and he doth
not die, and lieth down in a bed ,

Chap. xxi.J EXODUS. 445
19. If he arise and walk abroad upon his crutch, he that
smiteth shall be guiltless , only he shall give his [cessation],
and curing shall cure.
20. And when a man shall smite his man-servant, or his
maid-servant with a staff', and he die under his hand, avenging
he shall be avenged.
21. Nevertheless if he shall stand a day or two days, he shall
not be avenged, because he is his silver.
22. And Avlien men [viri] shall quarrel, and shall by a blow
affect a woraan Avith child, and her birth shall corae forth,
and no daraage be done, fining he shall be fined, as the lord
of the AVoman shall impose upon hira, and he shall give to the
judges. 23. And if daraage shall be done, thou shalt give soul for
soul. 24. Eye for eye, tooth for tooth, hand for hand, foot for
foot. 25. Burning for burning, wound for wound, stripe for stripe.
26. And when a man [vir"] shall smite the eye of his man
servant, or the eye of his maid-servant, and shall daraage it, he
shall send him away free for his eye.
27. And if he shall strike out the tooth of his man-servant,
or the tooth of his maid servant, he shall send him away free
for his tooth.
28. And when an ox shall strike with the horn a man [vir]
or a Avoraan, and he die, the ox by stoning shall be stoned,
and his flesh shall not be eaten, and the lord of the ox shall be
guiltless. 29. And if the ox were wont to push with his horn from yes
terday [and] the day before yesterday, and it hath been testified
to his lord, and he hath not guarded him, and he hath slain a
man [vir] or a woman, the ox shall be stoned, and his lord also
shall die.
30. K expiation be set upon hira, he shall give the rederaption
of his soul, according to all that is set upon hira.
31. Whether he hath struck with the horn a son, or hath
struck with the horn a daughter, according to this judgment it
shall be done unto him.
32. If the ox shall strike with the horn a man-servant, or a
maid-servant, his lord shall give silver of thirty shekels, and the
ox shall be stoned.
33. And Avlien a man [vir] hath opened a pit, or Avhen a man
hath digged a pit, and hath not covered it, and an ox or an ass
hath fallen therein ;
34. The lord of the pit shall repay, he shall render silver to
his lord, and the dead [beast] shall be for hiraself.
35. And when the ox of a man [vir] shall strike the ox of
his companion, and he dies, they shall sell the living ox, and

446 EXODUS. [Chap. xxi.
shall divide the silver thereof, and also shall divide the dead
36. Or if it be known that the ox hath pushed with his horn
frora yesterday [and] iJie day before yesterday, and his lord
hath not guarded hira, repaying he shall repay ox for ox, and
the dead [one] shall be for hiraself.
37. When a man [vir] shall steal an ox or cattle, and shall
kill it, or sell it, he shall repay four oxen for an ox, and four
cattle for a cattle.*

THE CONTENTS.

8970. THE subject treated of in this chapter, in the internal
sense, is concerning those who hurt or destroy the trutii of faith
or the good of charity pertaining to themselves, or pertaining
to others ; Avhat is the punishment, and what the restitution.
Such fliings are involved in the judgments or laws in
this chapter concerning servants, concerning deatii or hurt oc
casioned to companions or servants ; also concerning oxen push
ing with the horn, and concerning a pit.

THE INTEENAL SENSE.

8971. THAT the Word is holy, yea raost holy, is known to
every one within the church ; this is not only acknoAvledged,
but also perceived by those who are in the truths of faith, and
in a life according to thera, for these are kept, continually in
the idea of what is holy when they read the Word. But they
who are not in the truths of faith, and a life according to them,
do not acknowledge, still less perceive, any thing of what is
holy in the Word : Avhen these read the Word, they do not see
any thing raore sublime in it, than in anj'- other writing ; and
they who in their heart deny the sanctity of the Word, say also
with themselves, when they read it, that the writings of men
are raore elegant, because coraposed in a raore elegant style as
to the literal sense. This has been testified to rae by living ex
perience frora those in the other life, who in their heart have
denied that the Word was inspired frora the Divine [being or
principle] ; but when it was said to thera, that the Word was
holy and di-vine as to every iota in it, and as to every smallest
• See note ch. xii. ver. 21, on the expression a cattle.

8970, 8971.] EXODUS. 447
tittle, they then stood astonished, wondering whence this could
be ; and when it was further said to them, and also shown to the
life,_that all things which are in the Word contain in thera a
spiritual sense which does not appear in the letter, and that that
sense of the Word is for the angels in heaven, when the Word
is read by raan, they then acknowledged it, because it was
shown, but said, that they did not know this in the world ; and
because they did not know it, that therefore they are without
blarae. But Avhen the sarae Avere explored, it was observed
that they had lived at their pleasure, Avithout any restraint frora
conscience, and that on this account they had denied in their
heart the Divine [being or principle], heaven and hell, a life
after death, and all other things of faith, and that this was the
cause why they had not acknoAvledged the sanctity of the
Word ; and it Avas further testified, that all they Avho have been
in the truths of faith, and in a life according to them, have ac
counted the Word holy, and have also perceived it so with
theraselves Avhilst they have been reading ; hence they have
been convicted, that the cause w-as not in the Word, but in
theraselves : for Avith those who are in the life of good, the in
teriors are open into heaven, whence the holy [principle] of the
Word flows in frora the angels ; but Avitii those avIio are in the
life of CA'il, the interiors are closed toAvards heaven, but open
into hell, Avhence flows in a contrary [principle]. To exerapli-
fy these observations by the judgments or laws contained in this
chapter concermng men-servants, concerning maid-servants,
and concerning oxen : they aa'Iio deny the sanctity of the Word,
because they are in the life of evil, will be induced to say, that
in those judgments or laws they do not see any thing Divine ;
as when it is said that a raan-servant, avIio is not willing to go
away free, should be brought to a door or a post, and his lord
should bore his ear with an awl, and thus he should serve for
ever ; also when it is said, if a man-servant who is smitten sliall
live a day or two days, his lord Avho smote hira shall not be
punished, because he is his silver ; again where it is said that
a raan-servant should be free for an eye and for a tooth ; and
that an ox pushing Avith his horn should be stoned ; besides the
other particulars there raentioned ; they avIio deny in their
heart the sanctity of the Word, see these things as unv/orthy
of the Word, and still raore unworthy to be dictated by Jeho
vah Hiraself on Mount Sinai ; in like raanner they regard all
other parts of the Word, both historical and prophetical ; but
the reason why they so regard thera is, because heaven is
closed to thera'on account of the life of evil, and hence they
have a contrary perception. The case is altogether otherwise
with those who" are in the life of good. Whence the sanctity
of the Word is, which [sanctitj^] flows in frora heaven, is mani
fest from all those things which have been heretofore said and

448 EXODUS. [Chap. xxi.
shoAvn concerning the internal sense of the Word, viz. that the
Word alone has an internal sense, and that that sense treats of
such things as are of heaven, which are the things of eternal
life, and that inraostly it treats of the Lord alone, thus of things
holy, yea of things Divine theraselves which are raost holy ; and
that that sense is for the angels who are attendant on raan
whilst the Word is read, consequently that hence is an influx
of wtiiat is holy, and a perception thereof, with those who are in
the life of faith and charity. As to what concerns the judg
ments or laws concerning roan-servants, raaid-sevants, oxen, in
this chapter, they contain in the internal sense such things as
are of the Divine order respecting those who are in the trutii
of faith, also respecting those who hurt or destroy the tilings
Avhicli are of faith and charity, and the things which are of love
to the Lord, and in the inmost sense who [hurt or destroy] the
Lord Hiraself. Hence it may be manifest to every one, how
holy they are in theraselves, although they do not appear so in
the letter.
8972. Verse 1. And these are the judgments which thou
shalt set before them, signifles exterior truths, such as ought to
be in the civil state where the church representative is, which
flow frora the internal truths which are of order in the heavens ;
that these things are signified by the judgraents Avhich were to
be set before the sons of Israel, is raanifest frora the significa
tion of judgraents, as denoting truths, see n. 2236, 6397, 7206,
8685, 8695. The reason why judgraents are truths is, because
all judgraent is effected by truths, hence by doing judgraent
in the 'Word, is signified to do truth, that is, to judge accord
ing to truths. But by judgraents in the plural, are signified
civil laws, thus exterior truths such as are in a civil state. It
is said Avhere the church representative is, by reason that inte
riorly they contain and involve in thera those truths which are
of order in the heavens, as may be raanifest frora their internal
sense. The laws which were enacted and coraraanded by the
Lord to the sons of Israel, Avere distinguished into precepts,
judgments, and statutes ; they were called precepts which were
of the life, judgraents which were of the civil state, and stat
utes which were of worship. As to what specifically concerns
judgraents, they are such as are contained in this chapter, and
also in sorae that follow ; they served for laws in the church,
where the internal things, which are of heaven and the church,
were represented by external things ; but they do not serve for
laAvs in the church where internal things are no longer repre
sented by external, as in the Cliristian Church ; the reason is,
because to the man of this church internal things are revealed,
and therefore by internal things coraraunication with heaven
is effected, but not by external things, as heretofore. This is
the reason why the man of the Christian Church is not bound

8972, 8973.] EXODUS. 449
to observe those things Avhich are called judgments and stat
utes in the external form, but in the internal. Still there is a
sanctity abiding with them, because in themselves they con
tain holy things, as is the case also Avitli all and singular fliings
in the Word which were commanded concerning sacrifices :
although these things are repealed, still they- are the holy
things of the Word, by reason of the Divine things Avliich are
in thera, and which they represented ; for Avhen they are read
by a Christian man, the Divine things which are in them, and
which they represented, are perceived in the heavens, and fill
the angels with what is holy, and at the same time fill man
who reads by influx from the angels, especially if the man him
self thinks on the occasion of the Divine things which are in
them. Hence it is evident, that the Word even of the Old
Testament is most holy. That the laws enacted by the Lord,
and coraraanded to the sons of Israel, were distinguished into
precepts which are of life, into judgments which are of the
civil state, and into statutes which are of worship, is evident
from Moses, " Jehovah said to Moses, go, say to them, return
ye mto your tents, but do thou stand here Avith Me, that I may
speak to thee all the precepts and the statutes, and the judgments,
which thou shalt teach fliem, that they may do them,'' Deut.
A'. 28 ; again, " But these are the precepts, the statutes, and the
judgmeifts, which your God hath commanded to teach you,"
Deut. vi. 1 ; again, " Therefore thou shalt keep the precepts,
and the statutes, and the judgments, which I command thee
this day to do them," Deut. vii. 11 ; and in David, " If his sons
forsake My laAv, and do not walk in. My judgments, if they pro
fane My statutes, and do not keep My precej/ts, I Avili visit
with the rod their prevarication," Psalm Ixxxix. 30, 31, 32.
Moreover all laAvs, so far as they were of a representative
church, were in general called judgments and statutes, as in
Moses, "Now therefore hear 0 Israel the statutes and the judg
ments Avliich I will teach you, that ye may do thera. What
great nation [is there], Avhich hath just statutes and judgments,
as all this laAv which I shall give before you to day, ' Deut. iv.
1, 8 ; chap. v. 1 ; and in Ezekiel, " Jerusalera hath changed
My judgments into impiety raore than the nations, and My
statutes more than the lands which are round about her; for
they have rejected My judgments, and have not walked in
My statutes," v. 6, 7 ; again, " Let them walk iu My statutes,
and keep My judgments, to do the truth," xAtiii. 9 ; besides in
several other places, as Levit. xviii. 5 ; chap. xix. 37 ; chap.
XX. 22 ; chap. xxv. 18 ; chap. xxvi. 15 ; Deut. xxvi. 17 ; Ezek.
xi. 12, 20 ; chap. xx. 11, 13, 25 ; chap, xxxvii. 24.
8973. Verses 2, 3, 4, 5. 6. When thou shalt buy an Hebrew
servant, six years shall he serve, and in the seventh he shall go
forth at liberty gratis. If he shall come in his body, he shall
VOL. vin. ' ^2

450 EXODUS. [Chap. xxi.
go fortii in his body ; if he he lord of a woman, his woman
shall go forth with him. If his lord shall give him a woman,
and she bear him sons or daughters, the woman and her births
shall be his lotd^s, and he shall go foi'th in his body. And ij
the servwht saying shall say, I love my lord, my woman, and
my children, I will not go forth free. Then his lord shall
bring h im to God, and shall hring him to a door or to a post,
a/nd h is lord shedl bore his ear with an awl, and lie shall serve
him fir ever. When thou shalt buy an Hebrew servant, signi
fles those Avithin tlie church Avho are in the truths of doctrine,
and not in good according to those [truths] : six years shall he
serve, signifies a state of labor and of some combat, and hence
confirmations of truth: and in the seventh he shall go forth at
liberty gratis, signifies a state of confirraed truth without his
operation. If he shall come in his body, signifies truth without
delight : he shall go forth in his body, signifies a state of truth
without delight also after combat : if he be lord of a woraan.
signifies truth with adjoined delight: his woraan shall go forth
with hira, signifies a state of truth with delight conjoined also
after combat : if his lord shall give hira a woraan, signifies
good adjoined to truth by the spiritual principle when in com
bat : and she bear hira sons or daughters, signifies truths and
goods hence 'derived : the woraan and her births shall be his
lord's, signifies that good adjoined to truth by the spiritual
principle with the goods and truths thence derived shall not be
apprfijiriated to trutii : and he shall go fortii in his body, signi
fies the state after corabat, Avhich is of trutii only confirmed
and implanted: and if the servant saying shall saj', signifies
thought on the occasion from truth iraplanted : I love my lord,
ray Avoraan, and ray children, signifies the delight of the re
membrance of spiritual goods : IavIII not go forth free, signi
fies the delight of obedience : and his lord shall bring hira to
God, signifies a state into which on this occasion he enters ac
cording to Divine order: and he shall bring hira to a door or
to a post, signifies a state of coraraunication of trutii confirmed
and iraplanted with spiritual good : and his lord shall bore his
ear Avith an awl, signifies a representative of obedience : and
he shall serve hira for ever, signifies to eternity.
8974. " When thou shalt buy an Hebrew servant " — that
hereby are signified those within the church who are in the
truths of doctrine and not in good according to those [truths],
appears frora the signification of buying, as denoting to procure
and appropriate to oneself, seen. 4397, 5374, 5397, 5406, 5410,
6426, 7999 ; and from the signification of a IlebrcAv servant, as
denoting those within the church Avho are in the truths of doc
trine and not in good of life according to those truths ; for ser
vant is predicated of those who are in truth and not in corre.;-
pondent good, and in general is predicated of truth in respect

8974.] EXODUS. 451
to good, n. 3409 ; an KebrcAv is predicated of those things
which are of the church, and of those tilings Avliich are of any
service ; that it is predicated of those things Avhich are of the
church, seen. 5136, 6236, 6075, 6684, and that it is predicated
of those things Avhicli are of any service, see n. 1703, 1741,
5013. Inasmuch as the subject treated of in what now follows
is concerning men-servants and maid-servants of the sons of
Israel, it may be expedient to say .what the [statutes] involve
in the internal sense ; every one raay see, that they contain in
thera the arcana of heaven, because they Avere said and com
manded by Jehovah on Mount Sinai orally to Moses, and be
cause they foUoAv imniediately after the words of flie deca
logue ; without such arcana they would be mere civil and foren
sic laAvs, like those of other nations on the earth, in A\'liicli
there is no arcanum of heaven. But the arcana Avhich they
contain are not manifested except to the angels in the heavens,
consequently not to men except by the internal sense, for this
sense teaches how the angels perceive the Word, consequently
it teaches the arcana which are in the Word. What and of
what quality 'the arcana are, will appear evident in Avliat fol-
loAvs frora the explication of singular [the things mentioned].
To the intent that a comraon [or general] idea may be had, it
may be expedient briefiy to say what is specifically meant by
HebrcAV servants in the internal sense. In the Spiritual Church,
which the sons of Israel represented, there are two kinds ot
men, sorae who are in the truth of faitii and not in correspon
dent good of life, and sorae who are in the good of charity and
in correspondent truth of faith ; they who are in the good of
charity and in correspondent trutii of faith, are they Avho con
stitute the very church itself, and are raen of the intel-nal
church ; in the internal sense of the Word these are they who
are called the sons of Israel ; these are of themselves free, be
cause they are in good, for they Avho are led of the Lord by
good, are free, see n. 892, 905, 2870 to 2893 ; but they avIi'o
are in the truth of faith, aud not in CLU-respondent good of life,
are men ofthe external Spiritual Church ; these are they Avho,
in the internal sense of the Word, are meant by Hebrew ser
vants ; the reason Avhy these are represented by servants is,
because those things which are of the external church are
nothing else but things of service respectively ; the case is the
same also Avith the truth of faith in respect to the good of char
ity, for the truth of faith is serviceable to introduce the man of
the church into tiie good of charity. It is moreover to be
noted, that he Avho places the all of the church, thus the all ol'
salvation, in the truth of faith and not in the good of charity,
and who also does good from ooedieuce only, and not from tiie
affection of love, cannot be regenerated like tiiose AAdio are in
the good of charity, that is, who do good from the affectioii

452 EXODUS. [Chap. xxi.
of love ; they may indeed be reformed, but not regenerated.
Their reformation is treated of in the internal sense, in the laws
concerning men-servants and concerning maid-servants in this
chapter. The arcana of that reformation are not at this day
known to any one, by reason that alraost a total ignorance pre
vails Avithin the church of what the trutii of faitii contributes to
salvation, and what the good of charity ; yea it is unknown
what charity is, also that charity and faitii must make a raar
riage with each other, before any thing of the church exists in
raan, for the raarriage of good and ti'utli is the church itself,
because it is heaven in raan, see u. 2173, 2618, 2728, 2729,
2803, 3132, 3155, 4434, 4834, 6194, 5502, 6179.
8975. " Six years he shall serve " — that hereby is signified a
state of labor and of sorae combat, and hence of confirmation
of truth, appears frora the signification of six years, as denoting
states of labor and corabat ; that six signify labor aud corabat,
see n. 733, 900, 8888 ; and that years signify states, n. 487,
488, 403, 893, 7839. The reason Avhy the confirraation of truth
is also signified is, because spiritual truth, AA'hich is called the
truth of faith, is confirmed by labor and combat. It is said
somewhat of combat, because they who are in the truth of
faith, and not in correspondent good of life, are not adraitted
into any grievous corabat, that is, temptation, inasrauch as
they Avould yield ; for the Lord cannot fiow in with thera by
[or through] good, and thus defend them against the evils and
falses Avliich assault in teraptations ; they are only external
men, and Avhatsoever fioAvs in from the Lord, this must flow in
by [or through] the internal man into the external ; when they
are not in the good of charity, the internal nan is not open,
for good is A\'hat opens that raan, and what dwells there.
8976. " And in the seventh he shall go forth at liberty
gratis " — that hereby is signified a state of confirmed truth
without his operation, appears frora the signification of the
seventh year, as denoting a state of conjunction of good and
truth ; for by the seventh year, is signified the like as by the
seventh day or sabbath ; that by this latter is signified con-
j unction of good and truth, or the heavenly raarriage, thus a
state of peace, Avhich succeeds after a state of servitude, see n.
8494, 8495, 8510, 8888, 8800, 8893 ; but in this passage, inas
much as the subject treated of is concerning those who are in
truth and not in correspondent good of life, by the seventh
year is signified a state of confirraed truth ; the reason is, be
cause with such tliere is not conjunction of trutii and good, as
with those Avho are in the good of charity, and are raeant in
the representative sense hy the sons of Israel, but instead
thereof there is the confirraation of trutii ; and frora the signi
fication of gratis, as denoting Avithout their operation ; for the
truth of faith with thera, when they are in labor and any com-

fe

8975—8977.] EXODUS. 453
bat, is confirmed by the Lord Avitiiout any operation of theirs ;
the like is signified by gratis in the Eevelations, " I will give
to him that tiiirsteth of the fountain of the AA-ater of life gratis,"
xxi. 6 ; again, '_' He that heareth, let hira say corae, and he tiiat
thirsteth, let him come, and Avhosoever Avill, let him take the
water of li-fe gratis," Eev. xxii. 17 ; and in Isaiah, " Every
one that thirsteth, go ye to the waters, and he that hath no sil
ver, go ye, buy, and eat ; go ye, I say, buy without silver and
without price Avine and milk," li. 1 ; where waters denote
truths from the Word, Avine denotes the truth of good thence
derived, and milk the good of truth.
8977. "If he sliall come in his body" — that hereby is signi
fied trutii without delight, appears i'rom the signification of
body, as denoting trutii alone, thus truth wifliout its delight ;
for by body is meant a man-servant alone Avithout a woraan,
thus without delight ; for the Avoinan of a man-servant is delight
conjoined to truth, as Avill be evident frora whatfolloAvs. With
respect to this arcanum, the case is thus ; the men of the exter
nal church, Avho were represented by Hebrew men-servants,
are they who learn truth from no delight, only because it is the
trutii of the church, by Avhicli they believe that they can be
saved ; this necessity is what enjoins them to learn and to know
trutii ; these are they Avho in the internal sense are meant by
men-servants Avho come in their body, and go forth in their
body ; with these truth alone is confirmed ; such in the other
life are in the entrance to heaven, and not in heaven itself;
they are called cuticular, because in the Grand Man they cor
respond to the skin, see n. 5553 to 5559. But they avIio are in
truth, to which good is adjoined, are they avIio in the internal
sense are here meant by men-servants who come with a Avoman,
for woman signifies good when man \vir] signifies truth, but in
this case delight, for this is instead of good in the man of the
external church ; the good in Avhicli he is principled is not frora
a spiritual origin, but frora a natural origin, for it has its relish
from the delight of living and teaching trutii for the sake of
gain or for the sake of honor, consequently for the sake of self;
this is the reason Avliy it is called delight but not good ; it ap
pears indeed as good in the external form, but whereas it is
natural good, that is, Avhereas it derives its origin from the
world and not frora heaven, it is called delight. But good
from a spiritual origin is meant in the internal sense by the
woman, whom the lord gives to his man-servant, but this can
not be conjoined, Avherefore it was ordained, that Avhen flie man-
servant AA'ent forth, the Avonian should be the lord's, and also
her sons and daughters ; for spiritual good is good not for the
sake of gain, or for the sake of honor, but ibr the sake of the
churcli and lor the sake ofthe salvation of our neighbor; such
good cannot be conjoined to tiiose avIio are in the externals of

454 EXODUS. [Chap. xxi.
the church, for it is the good itself of charity, and flows from
the affection which is of love ; for they who are in tiie exter
nals of the church, cannot be affected with the truths of faith
in any other way than principally for the sake of themselves,
and secondarily for the sake of the church, and they who are
of such a character, can indeed do according to truths, tiius
[can do] good, not frora affection, but from obedience ; these
are they, who in the internal sense are raeant by tiiose Avho are
willing to serve for ever. These are the arcana, which in the
internal sense are contained in these statutes concerning ser
vants ; which cannot at all be apprehended except by tiiose
who are in the good of charity, but not by those who are in tiie
truths of faith Avithout that good ; tiie reason is, because they
who are in the good of charity are iu the light of heaven, and
from that light see the things which are in the light of the
world ; but they who are in the truth of faith, and not in the
gi.iod of charity, are in the light of the world, by Avhich light
tiie things which are in the light of heaven cannot be seen, for
tiie light of heaven is above, that is, within, but the light of
the Avorld is beneath, or AA-ithout, and frora what is superior or
interior raay be seen inferior or exterior things, but not vice
Vtrsa ; for heaven can flow-in into the world, but not the world
into heaven, see n. 3721, 5119, 5259, 5779, 6322.
8978. " He shall go forth in his body" — that hereby is sig
nified a state of trutii Avithout delight also after corabat, appears
from the signification of body, as denoting truth Avithout de-
hglit, see just above, n. 8977 ; and from the signification of
going forth, as denoting after that he had served six years, thus
a state after combat ; for by the service of six years js signified
a state of labor and of combat, n. 8975. How the case herein
is, is evident from what was just now said above, n. 8977.
8979. " If he be lord of a Avoman" — that hereby is signified
trutii -with delight conjoined, appears from the signification of
lord, as denoting truth, of which we shall speak presently ;
and frora the signification of woman, as denoting good, but in
this case delight, of Avhich also we shall speak presently. The
reason Avliy lord denotes truth is, because by lord is here raeant
u man-servant, as the raan [v'ir] of a woman, and in the inter
nal sense by a man-servant, and also by the man [yir] of a wo
man, is signified tnith ; that truth is signified by a raan-servant,
eee above, ii. 8974, and that it is signified by a raan [«»], see
u. 3134, 3309, 3469, 7716. The reason Avliy woman denotes
delight is, because by the woman of a raan [vir] in the inter
nal sense is signified good, n. 915, 2517, 4823, 6014,7337 ; but
A^'hereas by a man-servant of the people of Israel is represented
a man of the internaf church, who lias indeed the trutii of
doctrine, but not corresponding good, n. 8974, because he does
not trutii for the sake of truth, nor good for the sake of good.

8978—8980.] EXODUS. 45^
but that he may be recompensed, therefore in the trutii and
good which he does there is an idea of self, Avhich idea is not
of good but is of delight, for nothing else in the spiritual sense
is called good but Avhat is of love to the Lord, and of love to
wards the neighbor ; this good appears indeed also as delight
in the natural man, but the spiritual principle which is iii^ it
makes it to be good. That it may be further knoAvn how the
case herein is, it is to be observed, that the man of the internal
church acts from charity, thus frora the affection Avhich is of
love toAvards his neighbor ; but the raan of the external church
does not act from the good of charity, but from the truth of
faifli, thus not from the affection Avliich is of love towards his
neighlior, but from obedience, because it is so ceramianded ;
hence it follows that the man ofthe internal churcli is free, but
the man of the external church is respectively a servant, for he
Avho acts from the affection Avhich is of love, acts from freedom,
n. 2870 to 2893 ; but he Avho acts from obedience, does not act
frora freedom, for to obey is not freedom ; this is the reason
Avhy he Avho acts from the good of charity is a true man of the
Spiritual Church, and therefore in the Word is represeiiteil by-
Israel ; but he who does not act from the good of charity, but
from the truth of faith, is not a true man of the Spiritual Cliurch,
but a servant thereof respectively ; he therefore Avas represent
ed by the man-servant, avIio was called an Hebrew servant,
because bought frora the sons of Israel.
8980. "And his AA-oman shall go forth with him" — that
hereby is signified the state of trufli Avith delight conjoined also
after corabat, appears from the signification of going forth, A-iz.
frora service, as denoting a state after combat, see n. 8975 ; and
frora the signification of AVoraan, as denoting delight conjoined,
see just above, n. 8979. From these considerations it is evi-.
dent Avho were here represented by men-servants, viz. they who
are in the faith ofthe doctrinals of their own church, and not
in correspondent good, but in the delight AA-hich has a sem
blance of correspondent good ; flie service of those Avith their
lord, signifies their state before they can be let-in into heaven,
but the going forth frora service, signifies their state Avhen they
are received into heaven ; but Avhereas they are only in the
faifli of the doctrinals of their own church, and not in corres
pondent good, thus not in the truth of good, that is, in the
faifli of charity, therefore they cannot be let in furflier into
heaven, than to the entrance tliere ; for they avIio are in the
entrance to heaven, coramunicate by the trutii Avliich is of faitii
with those Avho are in heaven, and by the delight conjoined to
truth Avith those who are out of heaven, no otherwise than
the skins or coafs do Avhicli encompass flie body ; the'se by the
sense of touch coniin .inicate AA'itli the Avorld, and by the fibrous
connection they communicate Avith flie life of the soul in the

456 EXODUS. [Chap. xxi.
body ; hence it is, that they Avho are in flie entrance to hea
ven, and are represented by Hebrew servants, are called cuti-
culars in the Grand Man, see n. 5652 to 5659. But such are
of several genera and species, as are the cuticles or coats in
the body, there being some Avliich encompass the Avhole body,
some Avhich encompass the interiors in general, as flie perito
neum, the pleura, the pericardium, and some Avhich encompass
each of the viscera there in particular. All are respectively

I

8981. " If his lord shall give him a AVoman "—fliat hereb
is signified good frora the spiritual principle adjoined to trut
Avhen in combat, appears from the significaflon of lord, as here
denoting flie spiritual principle, for by lord is here meant sorae
one ofthe sons of Israel, and by the sons of Israel are signified
those Avho are true men of the Spiritual Church, that is, who
do good from the affection Avhicli is of love, or what is the sarae
thing from eharitv ; that the sons of Israel .denote men of the
Spiritual Churcir, see n. 6462, 6826, 6868, 7036, 7062, 7201,
7215, 7223, 7956, 8234, 8805; consequentiy by the same in the
al)^tract sense are signified sj->iritual truths and goods, see n.
.5415, nsOl, 5803, 5812, 5817, 5819, 5833, 5879; hence it is,
tluit by lord is here signified the spiritual principle ; and
from the signification of giving a Avoinuu to hini, as denoting
to adjoin good to truth, for to give, Avlien it is said of a Avoman,
is to ailjoin, anil the raan-servant is he who is in the trutii of
doctrine, and not in correspondent good, n. 8974, and the wo
man is delight, n. 8980, but in this case good, because it is
given, that is, adjoined by the spiritual principle, for all that
is called good Avhicli coraes frora a spiritual principle, inasrauch
as the spiritual principle itself is the good of charity ; that wo
raan denotes good, see n. 915, 2527, 4823, 6014, 7337 ; the rea
son AvIiy it denotes in combat is, because it is said, if his lord
shall give liiin a Avonian, that after service the woraan should
be the lord's, hence it is evident, that the Avoman Avas the man
servant's Avheii in service, and not afterwards, thus Avhon in
combat, and not after corabat, for by the service of six years,
is signified labor and combat, n. 8975. Who cannot see that
in this statute there is an arcanum, Avhicli cannot be knoAvii but
to Avhoni it has been revealed ; for it appears in the external
form as contrary to Divine .Justice, that a woman given to a
raan-servant should reraain the lord's, Avhen he went forth from
service, Avlien yet the Avoraan ought to be [the property] oflier
OAvn man [vir] for ever. Of this description are several other
things, Avhich Avere commanded by Jeliovah to the sons of Is
rael, as that they shoifld ask of the Egyptians A'essels of gold
and silver, and raiment, and should thus spoil them, besides
other things of a similar nature, of which Ave shall speak in
their proper places. But those things, although in the exter-

8981.J EXODUS. 457
nal form, as w-as said, they appear contrary to Divine Justice,
are still not so, for they flow from the laws of Divine order in
the heavens, which laAvs are the veriest laAvs of justice ; but
those la^vs are not manifested, unless they be unfolded from the
sense of the letter by the internal sense. The law, from Avhich
this statute flows, is, that spiritual good cannot be conjoined
to those Avho are in the externals of the church frora infancy,
but only adjoined so long as they are in combat, and that after
corabat it recedes. To show more plainly Iioav the case herein
is, for it is an arcanum, it may be expedient briefly to explain
it. They Avho from infancy have thought little about life eter
nal, thus about the salvation of their soul, regarding principal
ly Avorldly life and its prosperity, and have still lived a good
moral life, aud have also believed the truths of the doctrine of
their oavii church, when they come to more adult age, cannot
be reforraed otherwise than by the adjunction of spiritual good,
when they are in corabat, nevertheless they do not retain that
good, but only confirm it by the truths of their OAvn doctrine.
The reason Avhy they are of this character is, because in their
past life they have indulged Avorldly loves, and when those
loves are rooted in, they do not suffer spiritual good to be con
joined to truth, for they are altogether repugnant to this good ;
nevertheless spiritual good may occupy the thought, when those
loves cease, as is the case when they are in anxiety, in misfor
tunes, in bodily distempers, and the like, on Avhicli occasions
the affection of doing good from a principle of charity flows in,
but this affection serves only for confirming and rooting in
deeper the truths of doctrine, but it cannot be conjoined to
truth ; the reason is, because that affection of charity flowing
in fills only the intellectual principle of the raind, but does not
enter into its Avill principle, and Avhat does not enter into the
will principle, this is not appropriated, thus is not conjoined,
for the conjunction of good and truth with man is eff'ected Avhen
truth enters tiie will, consequently when man wills it, and
from willing does it, in this case truth first becoraes good, or
what is flie same thing, faith becomes charity. Tliis effect
cannot have place with those who from infancy have indulged
the loves of the world, and yet are in the truth of the doctrine
of their OAvn church, for their Avill principle is possessed by
those loves, which loves are altogether in the opposite, and re
ject spiritual good ; they admit it only into the intellectual
principle of the mind, that is, into the fliouglit, when those loves
are asleep, Avliich is the case, as Avas said above, in a state of
bodily distemper, or of misfortune, or in anxiety, consequently
in labor and in sorae corabat. This is the arcanum which lies
stored up in this statute ; and whereas this statute was thus
representative of the law of Divine order concerning those Avho
ai-e in flie tiuth of doctrine and not in correspondent good,

458 EXODUS. [Chap. xxi.
therefore in the representative church it was agreeable to Di
vine Justice, even in the external form.
8982. " And she bear hira sons and daughters " — that here
by are signified truths and goods hence derived, appears from
the signification of sons, as denoting truths, see n. 489, 491,
533, 1147, 2803, 2813, 3373, 3704, 4257 ; and frora the signi- ¦
fication of daughters, as denoting goods, see n. 489, 490, 491,
2362, 3024; that they are trutiis and goods derived, is evi
dent, since by the Av<.imaii, who is the motiier from Avhoin they
are born, is signified spiritual good, n. 8981 ; and by nativi
ties are signified derivations in the internal sense, n. 1330, 3263,
3279. 8983. " The woraan and her births shall be for his lord " —
that hereby is signified tiiat good adjoined to truth by the spi-
i-itual principle with the truths and goods thence derived shall
not be appropriated to truth, appears frora the signification of
the woman, as denoting spiritual good adjoined to truth when
in combat, see above, n. 8981 ; and from the signification of
births, as denoting derived truths and goods, see just above,
n. 8983 ; and frora the significaflon of being for his lord, as
denoting that they shall belong to the spiritual principle in
Avhicli they, originate, and not to truth, for lord is the spiritual
principle, n. 8981; and man-servant is trutii without corres
pondent good, n. 8974 ; consequently it denotes that they shall
not be appropriated to this trutii ; for by man [vir] and woman
in the internal sense, is signified the conjunction of trutii and
good, for marriage in the earths represi,nts the heavenly mar
riage, which is of good and truth, and also conjugial love cor
responds to that marriage, n. 2727 to 2769, 2803 ; but between
a raan-servant and a woman given by his lord there is not mar
riage, but copulation as of a concubine with a man [vir], which
copulation does not correspond to heavenly marriage, where
fore also it is dissolved Avhen the man-servant goes forth, for
in this case the woman with the births become the lord's. The
reason Avhy such copulation has place is, because the truth
which is represented by a raan-servant is in the external raan,
and the good which is represented by the woraan is in the in
ternal ; and the good of the internal man cannot be conjoined
wifli the truth of the external, unless conjunction has been be
fore effected in the internal; this cannot be done, because a
man-servant represents a mere external raan who has not cor
respondent good, and to Avhora it cannot be appropriated. That
the good of the internal raan cannot be conjoined Avith the truth
of the external, unless conjunction has been first effected in
the internal, may be manifest from Avhat has been said concern
ing the regeneraflon of man, n. 3321, 3469, 3493, 3573, 3616,
3882, 4353, tor regeneration is the conjunction of good and
truth.

8982—8986.] EXODUS. 459
8984. " And he shall go forth in his body " — that hereby is
signified the state after combat, which is of trutii only con
firmed and implanted, appears from the signification of going
forth, viz. from service, as denoting a state after combat, see
above, n. 8980 ; and from the signification of in his body, as
denoting with trutii without good, see also above, n. 8977, 8978 ;
the reason why it denotes a state of truth confirmed and im
planted is, because by going forth in the seventh year, tiiis is
signified, n. 8976 ; in the present case because spiritual good,
which is represented by the woman, had served to confirra it,
and also to implant Avliat was new, n. 8981.
8985. " And if the servant saying shall say " — that hereby
is signified thought on the occasion from truth iraplanted, ap
pears frora the signification of saying, as denoting thought, see
11. 7094, 7107, 7244 ; and frora the signification of raan-ser
vant, as. denoting truth without correspondent good, see n.
8974 ; in this case such truth confirmed and implanted, because
it is said of that servant when he was about to go forth, n. 8984.
It is said that raan-servant denotes truth, but thereby is raeant a
man who is in truth without correspondent good : the reason wliy
trutii is called a raan-servant, and it is not said a man Avho is in
such truth, is, because abstract speech, that is, separate from
man, is angelic speech : for in heaven the thought is employed
about thing without person : for Avhen person is also there
thought of, in such case is excited the society which is in such
a thing, and thus the thought is determined thither, and is fixed ;
for in lieaven where there is thought there is presence, and pre
sence would bend to itself the thoughts of those who are in the
society, and Avould thereby disturb the influx from the Divine
[being or princii^le] there : it is otherwise when they think ab
stractedly concerning a thing, in this case the thought diff'uses
itself in every direction according to the heavenly forra proceed
ing frora the Divine [being or principle], and this Avithout dis-
tiirbance of any society ; for it insinuates itself into the common
spheres of the societies, and in this case does not touch or move
any one in the society, thus does not divert any one frora the
freedora of thinking according to influx from the Divine [being
or principle] ; in a Avord, abstracted thouglit can pervade the
universal heaven without stopping any where, but thought de
termined to person or to place is fixed and stopped.
8986. " I love my lord, ray w-oman, and ray children " —
that hereby is signified the delight of the reraerabrance of spi
ritual goods, appears frora the signification of loving, as here
denoting the delight of remembrance, of Avhich we shall speak
presentiy ; and from the signification of lord, as denoting
spiritual good, Avh.ch Avas the source, see above, n. 89.81 ; and
from the signification of woman, as denoting good adjoined by
lie spiritual principle, see also above, n. 8981 ; and from the

460 EXODUS. [Chap, xxi,
signification of children, as denoting the goods and truths
thence derived, see n. 8982 ; hence by lord, wife, and children,
in the sura are signified spiritual goods. The reason Avhy the
delight of the reraerabrance of those goods, is signified by lov
ing is, because they Avho were represented by Hebrew men- .
servants, are they who Avithin the church are in trutiis of doc
trine, and not in good according to those trutlis, see n. 8974,
8976 ; such cannot be aff'ected with truth for the sake of good,
but for the sake of delight ; Avherefore by loving in this case,
inasmuch as it is said of such, is signified the delight of re
raerabrance. 8987. "I will not go forth free" — that hereby is signified
the delight of obedience, appears frora the signification of go
ing forth free, as denoting a state after coraoat, Avliich is of
truth only confirraed and iraplanted, see above, n. 8976, 8980,
8984 ; for the service, Avhich was of six years, and is called a
Aveek (septimarui) Gen. xxix. 27, 28, signifies labor or some
corabat, such as pertains to those Avho are in truths and not in
correspondent good, who are meant by Hebrew men-servants
"in the spiritual sense ; these are such that they cannot be re
generated, but only be reformed ; for to be regenerated is said
of those, Avho by the truths, which are said to he of faith, suffer
theinseh-es to be led of tlie Lord to the good of spiritual life ;
bnt to he n formed is said of those who, by the truths which are
of faith, cannot be brought to the good of spiritual life, but
only to the delight of natural life ; they avIio suff'er themselves
to be regenercded, act frora affection according to the precepts
of faitii ; but they Avho do not suffer theraselves to be regene
rated, but only to be reformed, do not act frora aflection, but
from obedience : the difference is this, they who act frora affec
tion act from the heart, and thus frora a free principle : and
also they act truth for the sake of truth, and good for the sake
of good, and thereby exercise charity toAvards the neighbor ;
but they Avho act from obedience do not act so rauch frora the
h.eart, consequently not frora a free principle ; if they seera to
theraselves to act frora the heart and from a free principle, it is
for the sake of soraewhat of self-glory, which raakes it to he so
perceived ; nor do they act trutii for the sake of truth, nor
good for the sake of good, but for the sake of the delight aris
ing from that glory ; thus neither do they exercise charity to
Avards the neighbor for the sake of the neighbor, but that they
may be seen, and that they^ may be recompensed : frora these
considerations it is manifest, who and of what quality they are
who are represented by the sons of Israel, and avIio and of Avhat
quality they are Avho are represented by Hebrew man-servants.
But within the church at this day the knoAvledge of this dis
tinction has perished ; the reason is, because the church at this
day is predicated and saia [to be] from faith, and not frora cha-

8987, 8988.] EXODUS. 461
rity ; and few know what faith is, the generality believing that
faitii consists in knoAving those things which the doctrine of the
church teaches, and in persuading that they are true, but not
that it consists in living according to those truths ; a life accord
ing to those truths they call raoral life, Avliich they separate
frora the doctrine of the church and name moral theology : but
the learned believe that faith is confidence or trust that they are
saved by the Lord suffering for thera, and redeeming them from
hell, and they say that those are saved, who have this confidence,
thus by faitii alone : but such persons do not consider, that the
confidence of faith cannot be glA'en except with those who live
the life of charity. These are the causes why knoAvledge has
perished concerning the difference betAveen those Avho are in
the truths of faith and not in correspondent good of life, and
those Avho are in the good of life corresponding with the truths
of faitii ; and inasmuch as that knoAvledge has perished, it raust
needs be, that the things which are said concerning those avIio
are in truths and not in good, who are signified by Hebrew
men-servants, Avill appear strange.
" 8988. " And the lord shall bring hira to God "—that hereby
is signified a state into which he then enters according to Divine
order, apjiears frora the signification of bringing to God, when
the subject treated of is concerning those avIio are in truths and
cannot be in good, as denoting to make thera to enter into a
state according to Divine order ; for by bringing is signified to
enter into, and by God is signified Divine order, of which
we shall speak presently ; that these things are signified is evi
dent frora what follows in this verse, for therein is described
the state of those who are in truths, and not in correspondent
good, viz. that it is a state of perpetual obedience ; for they avIio
are in this state are in servitude in respect to those Avho are in
good correspondent with truths ; for these latter, inasrauch as
they act from good, act from affection, and they who act frora
affection act from the will, thus from themselves, for whatso
ever is of the will Avith man, that is his projrrium, since the
esse of the life of man is his will ; but they Avho act only from
obedience, do not act from their own will, but frora the Avill of
their lord, thus not frora theraselves but frora another, on which
account they are respectively in servitude ; to act frora truths
and not from good, is to act solely frora the intellectual princi
ple, for truths have relation to the intellectual principle and
goods to the will principle, and to act from the inteflectual
principle and not from the Avill principle is to act from that
which stands without and serves, for the intellect was given to
man to receive truths, and introduce into the Avill that they
raay become goods for truths are called goods when they be
come of the will : but to serve the Lord, by doing according to
his precepts and thus by obeying, is not to be a servant but ig

462 EXODUS. [Chap. xxL
to be free, for the veriest freedom ot man consists in being led
of the Lord, n. 892, 905, 2870, 2872 ; for the Lord inspires into
the will itself of raan the good from which to act, and although
it is frora the Lord, still it is perceived as of self, thus frora free
dom ; this freedora pertains to all who are in the Lord, and is
conjoined with inexpressible felicity. The reason why God in
tJiis passage denotes Divine order is, because in the, Word the
terra God is used AA-here the subject treated of is concerning
truth, and the terra Jehovah Avhere the subject treated of is
concerning good, see n. 2769, 2807, 2822, 3921_, 4402, 7010,
7208, 8867 ; Avherefore the Divine Truth proceeding frora the
Divine Good of the Lord is in the suprerae sense God, and his
Divine Good frora which the Divine Truth proceeds is Jehovah ;
the reason is, because good is the esse itself, and the Divine
Truth is the existere, thence proceeding, for what proceeds, this
exists thence : the case is similar Avith good and truth in heaven,
or with the angels, and in like manner in the church wifli raen ;
the good there is the esse itself, and the truth is the existere
thence derived, or what is the sarae thing, love to the Lord,
and love toAvards the neighbor, is the esse itself of heaven
and of the church, but faith is the existere thence derived : frora
these considerations it is clear, whence it is that God also is Di
vine order, for it is Divine Truth proceeding frora the Lord
Avliich makes order in heaven, insomuch that that [Divine
Truth] is order itself ; that Divine Truth is order, see n. 1728,
1919, 7995, 8700 : Avherefore when raan or angel receives Divine
Truth frora the Lord in good, there pertains to hira the order
Avhich is in the heavens, consequently he is a heaven or king
dora of the Lord in particular ; and to such a degree as he is
from truths in good, and afterwards as he is frora good in truths ;
and [what is an arcanum] the angels themselves appear in a
human forra iu the heavens altogether according to tlie truths
Avhich pertain to thera in good, Avith a beauty and splendor
according to the quality of good from truths ; the men of the
church in like raanner appear as to the soul in heaven : this is
an ett'ect of the Divine Truth Itself proceeding from the Lord,
as may be manifest frora what has been shown concerning hea
ven as the Grand Man, and concerning its correspondence
with singular the things in man, at the close of several chap
ters : this arcanum is what is meant by these words in the Ee
velations, " He measured the wall of the Holy Jerusalem a
hundred forty-four cubits, which is the measure of a man, that
is, of an angel," xxi. 17 ; who could ever understand these
words, unless heknoAvs what is signified by the Holy Jerusalem,
what by its waL, what by a raeasure, what by the nuraber 144,
and thus what by a raan, that is, an angel ; by the New and
Holy Jerusalera is signified the New Church of the Lord, which
is about to succeed to the Christian [Church] existing at this

8989.J EXODUS. 463
day, n. 2187 ; by wall are signified tiie truths of faith Avhich are to
defend that church, n. 6419 ; by raeasuring and a raeasure is
signified state as to truth, n. 3104 ; by the nuraber 144 is signified
the like as by 12, for 144 is a nuraber corapounded of 12 multi
plied into 12 ; that by those numbers are signified all truths
in the complex, see n. 7973 ; hence it is clear what is signi
fied by the measure of a man, that is, of an angel, viz. the
truth itself pTOceeding from the Lord in its form,'Avhich is
a raan-angel in heaven, as was said above ; hence the arca
num is evident, which the above words involve, viz. that they
are descriptive of the truths of that church which is to succeed
the Christian [Church] existing at this day ; tiiat they are truths
grounded in good, is described in the verse Avhich next follows,
in these words, "The structure of the wall was jasper, but the
city Avas pure gold like to pure glass," verse 18; by jasper
is signified truth such as is about to be the truth of that
church, for by stones in general are signified truths, n. 1298,
3720, 6426, and by precious stones the truths which are from
the Lord, n. 643 ; by gold is signified the good of love and wis
dora, n. 113,1651, 1552, 5658 ; who could ever conjecture that
such things are involved in the above Avords ; and Avho cannot
see from these considerations, that innumerable arcana lie con
cealed in the Word, Avhich do not at all appear to any one ex
cept by [or through] the internal sense ; and that by that sense,
as by a key, are opened Divine Truths such as are in heaven,
consequently heaven and the Lord Himself, who is all in all of
the Word in its inmost sense.
8989. " And he shall bring hira either to a door or to a
post " — that hereby is signified a state of truth confirraed and
implanted with spiritual good, appears frora the signification of
a door, as denoting the introduction of. truth to good, see
n. 2366, 2385, in this case, of truth confirmed and iraplanted,
which is signified by a HebrcAV raan-servant after a service of
six y^ears, n. 8976, 8984 ; and since a door denotes introduc
tion, it also denotes coraraunication, for by [or through] a
door one charaber coramunicates with another ; and from the
signification of a post, as denoting the conjunction of that
truth with good, for a post is betwixt two charabers and con
joins them : who cannot see that this ritual concerning men-
servants, Avho were to remain, contains in it an arcanuin, and
indeed a Divine arcanuin, for it was dictated and commanded
by Jehovah from Mount Sinai : they who do not believe that
there is any thing raore holy or Divine in the Word, than
what appears in the letter, must needs Avonder, that these and
several things besides, which are contained in this chapter and
in the foUoAving, were dictated viva voce by Jehovah ; for they
appear in the letter to be such tilings as are contained in the
laws of nations ; as this concerning men-seryants, that such oi

464 EXODUS. [Chap. xxi.
them as Avere not willing to go forth from service, should be
brought to a door or to a post and should have an ear bored
through with an awl by their lord ; this in the sense of the let
ter does not savor of any thing Divine, but still it is most Di
vine ; nevertheless this does not appear except by the internal
sense ; the internal sense is, that they who are in truths alone,
and not in correspondent good, but still in the delight of the
remembrance of spiritual goods, n. 8986, 8987, have some
comraunication and conjunction with spiritual good ; this Avas
represented by the ear ofthe raan-servant being bored through
at a door or at a post by his lord, for a door denotes communi
cation, a post denotes conjunction, the ear denotes obedience,
and to bore it through with an awl is representative of the
state in which he Avas to remain ; thus the angels, who are at
tendant on man whilst he reads this Word, perceive these
things ; for the angels do not think of a door, nor of a post, nor
of an ear nor its boring, nor even of a raan-servant, but instead
thereof they think of the aforesaid coraraunication and con
junction ; for the angels are in the intelligence of such things,
because tiiey are in light ; and the things presented to them
are sjDiritual and celestial, but not natural and worldly, such
as are the things contained in the sense of the letter of the
Word, for the sense of the letter of the Word is natural and
worldly, but its internal sense is spiritual and celestial ; the
forraer is for raen, the latter for angels : hence by the Word
there is coraraunication and conjunction of heaven with raan;
that the arcana which are contained in this process of the
men-servants remaining with their lord, raay be further raani
fested, it raay be expedient to say frora what ground it is that
door and post signify coraraunication andconjunction; angels
and spirits have habitations, which appear altogether as those
Avhich are in the worid, n. 1116, 1626, 1627, 1628, 1631, 4622;
and Avhat is an arcanura, all and singular things which appear
in their habitations, are significative of spiritual things ; they
floAv forth also frora the spiritual things which are in heaven,
and which are thence in their minds ; the communications of
truth with good are presented there by doors, and conjunctions
by posts, and other things by the chambers theraselves, by the
courts, by the windows, and by the various decorations : that
this is the case, is incredible to man at this day, especially if
he be a mere natural man, because such things are not mani
fested before the senses of the body, nevertheless that such
things were seen by the prophets, when their interiors were
open into heaven, is evident frora the Word ; they have also
been perceived and seen by rayself a thousand tiraes ; I have
also frequentiy heard thera say, that the doors of their cham
bers were open when their thoughts were coraraunicated with
me, and that they were shut when they were not coramunica"

8989.] EXODUS. 465
ted ; hence it is that mention is made of doors in the W jrd,
wliere the subject treated of is concerning coramunication, as in
Isaiah, " Go away my people, enter into fliy chambers, and
shut thy door efter thee, hide thyself asfor'alitfle inomeiit,
until anger passeth aAvay," xxvi. 20, Avhere to shut flie door
after fliein, until anger passeth aAvay, denotes non-communica
tions Avitli evils, Avhich are anger, n. 3614, 5034, 5798, ();j,5S
6359, 0997, 8284, 8483. And in Malachi, "Will he receive
from you faces, saith Jehovah Zebaoth ; Avho also among you
will reither shut the doors, nor Avill ye kindle a light upon mine
altar in vain," i. 9, 10, Avliere to shut the doors denotes not to
conimnnicate with holy or Di\-ine things. And in Zechariah,
" Open thy doors, 0 lebanon, that the fire may devour thy
cedars," xi. 1 ; to open the doors denotes to give passage or
coininunication. And in David, " He commanded tiie ethers
frora above, he opened the doors of the heavens," Psalm Ixxviii.
23, where to open the doors of the heavens denotes to give
coranninication Avith the truths and goods Avliich are from the
Lord iu the heavens. Again, '•'• I have chosen, to shinel at the
door in the house of my God, [rather] than to dwell in the
tents of impiety," Psalm Ixxxi v. 10, Avhere, to stand at the door
denotes to communicate abroad with good, Avliich is the house
of God, n. 3720. Again, " Lift up your heads, O 3'e gates, be
ye lifted up ye doors ofthe world, that flie King of Glory may
enter," Psaira xxiv. 7, 9 ; the doors of the Avorld being lifted
up denotes the opening and elevation of hearts to the Lord,
Avho is the king of glory, and thereby the giving communica
tion, that is, that he may fiow in with the good of charity and
the trutii of faitii ; the Lord is called the king of glory from
trutii Avliich is derived from good. And in Isaiah, " Jehovah
said to His anointed to Cyrus, whose right hand I have taken
hold of, to subject nations before him, that I may loose flie
loins of kings, to open before him, doors, and that the gates may
not be ,sliat : I Avill go before thee, and Avill make the crooked
things straight, and Avill give to thee the treasures of darkness,
and the hidden Avealths of lurking places, that thou mayest
know that I am Jeliovah, Avho have called thee by thy name,
flie God of Israel," xiv. 1, 2, 3, speaking of the Lord as to the
human principle, aaAio in the representative sense is Gyrus ; to
open before Hira doors is to give passage to the Divine [being
or principle] Hiraself, lience it is that even as to the huraan
[principle] He is called God, in this case the God of Israel.
And in flie Eevelations, '¦^Behold Iheive given before thee an
open door, which no one can shut, because fliou hast little pow
er, and hast kept My AVord," iii. 8, where to give an open door
denotes communicaflon Avith heaven. Again, "After these
things I saw, and behold a door open in heaven ; I heard, corae
up hither that I may sIioav thee what must come to pass here-
voL. vni. 30

466 EXODUS. [Chap, xxi
after," Eev. iv. 1^ Avhere door manifestly denotes communica
tion, because the subject treated of is concerning the revela
tion Avhicli he was about to receive frora lieaA'en ; hence also it
ig> evident, that coraraunication is there represented by a door,
as Avas said above. Again, " Behold I stand at the dejor and
knock, if any one shall hear My voice and open the door, 1
Avill enter in to hira, and sup Avitli hira, and he Avitli Me," Eev.
iii. 20, Avliere also door manifestly' denotes passage and coin-
municafion Avith heaven, where the Lord is, and thus Avitli the
Lord : in like manner in MatthcAv, " The bridegroom came,
and the virgins entered in to the marriage, and the door was
shut: at lengfli came the rest of the virgins saying. Lord, Lord,
eipen to us; but he answering said, verily I say unto you I
know you not," xxv. 10, 11, 12 ; what these AVords signify in
the infernal sense, see n. 4635 to 4638, viz. that the virgins de
note those who are Avithin the church ; to have oil in their
lamps denotes the good of charity in the truths of faith ; and
not to have oil in their lamps denotes to have the truths of
faith and not the good of charity in thera ; to these latter the
door is said to be shut, because they do not coramunicate with
heaven, that is, by [or througli] heaven with the Lord ; cora
raunication Avith heaven, and by [or through] lieaven, is efl'ec
ted by the good of charity and love, but not by truths, which
are called [the truths] of faith, without good in them ; AA'here-
fore these latter are called foolish virgins, but the forraer pru
dent virgins. So in Luke, " Many Avill seek to enter in, but
Avill not be able, Avlien once the father of the family hath risen
and shut the door, then shall ye begin to stand Avithout, and to
knock at the door, saying. Lord, Lord, open to us, but He an
swering will say to you, I knoAV you not Avheiice ye are : then
shall ye begin to say, Ave have eaten before thee and drank,
and thou hast taught in our streets ; but lie will say to you, 1
knoAv you not Avhence ye are, depart from Me all ye Avorkers
of iniquity," xiii. 25, 20, 27; in these Avords also a door mani
festly denotes passage and coraraunication, as above ; that they
to Avhora the door is shut, and av-Iio knock at it, and are not let
in, denote those Avho are in the truths of faith from the Word,
and not in the good of charity, is signified by eating before the
Lord and drinking, and hearing the Lord teaching in the streets,
and yet not living the life of faith, for they Avho do not live the
life of faith are Avorkers of iniquity. And in John, " Verily,
verily, I say unto you, he that entereth not in by the door into
the sheepfold, but clirabeth up sorae other Avay, the sarae is a
thief and a robber; but he 'tho entereth in by the door is the
eiiepherd of the sheep : I am the door, by Me if any one enter
in, he shall be saved," x. 1, 2, 9 ; to enter in by the door de
notes by the trutii which is of faitii to the good of chfirity and
love, thus to the Lord, for the Lord is good itself; He is also

8990.] EXODUS. 467
the truth Avliich introduces, thus likewise the door, for faith is
frora Him. That by door is signified communication appears
like a metaphorical way of speaking or comparison, but iu the
Word no metaphorical speech or comparisini is used, but re;i]
correspondences, even tiie comparisons are there made bv such
tilings as correspond, as may be manifest frora Avhat has" been
said concerning a door, viz. fliat doors actually appear in heav
en to angels aud spirits, and tliere opening and shutting are ac
cording to coiiiinunications; so also in other cases.
8990. " And his lord shall bore through his ear Avlth an
awl" — that hereby is signified a representative of obedience,
appears frora the signification of the ear, as denoting obedience
see n. 2542, 3809, 4551, 4652 to 4660; and frora the sigiiitica-
tion of boring through Avith an aAvl, viz. to a door or to a post,
as denoting to affix, in the present case, because obedience is
treated of, denoting to addict; Avherefore it folloAvs, that he
shall serve him for ever, that is, obey : hence it is evident,
that the boring through the ear Avifli an aAvl to a door or ti.i a
post by his lord is a representative of obedience. PIoav the
case herein is, may be manifest from what goes before, viz,
that they avIio are in truths alone and not in correspondeiil
good, that is, Avho are in faith and not in charity, are not free,
but servants; for the}' Avho act from good or charity are free,
inasmuch as they act from themselves, because to act frora
good or charity is to act frora the heart, that is, frora the Avill,
thus from Avliat is a man's OAvn, for Avhat is of the Avill is man's
OAvn, and Avhat is from the Avill, this is said to come fortii from
the lieart ; but they Avho are only in the truths of faith, and
not in the good of charity, are respectively servants, for they
do not act frora themselves, because they have not good iu
theraselves frora Avhich they may act, but out of themselves,
and they act as often as they remember it : ' they who are of
this character even to the end of life, reraain after death in that
state, nor can they be brought to a state to act from the afi'ec-
tioii of charity, thus from good, but frora obedience. These in
the grand raan, Avhich is heaven, constitute those things Avliich
serve the interiors, such as coats and skins, see n. 8977, 8980.
From these considerations it raay be manifest how the case
is Avith faith alone, thus with those Avho from doctrine set faith
in the first place, and the good of charity in the second, yea in
flie last; they Avho actually, that is, in the life itself, so ac
count of faith, are Hebrew servants in the representative sense ;
frora the same considerations also it may be concluded hoAV
the case is Avitli those who place the all of sal\-atiou in the
trutiis of faith, and not at all in tiie good of charity, viz. actu
ally or in the life itself, that they cannot enter into heaven, for
good reigns in heaven, aud not ti-uth Avithout good ; neither is
truth truth, or faitii faith, except Avith those Avho are in good.

468 EXODUS. [Chap. xxi.
That the b.iring of the ear Avitii an aAvl by his lord is a lepre-
sentative of obedience is evident also frora this consideration,
that fo fix the ear to a door is to cause attention to be had to
fliose things w-hich his lord, Avho is in the chamber, corainands,
tinis it denotes to hear continually, consequently to obey, in
this case in the spiritual sense the things Avhicli good wills and
commands, for by the lord of flie servant is represented spirit
ual good, see n. 8981, 8986. Inasmuch as the ear signifies
hearing Avhicli is of obedience, hence from an origin out of the
spiritual Avorld there has been an infiux into huiiiaii speech [of
the expression] to pluck the ear, denoting to cause a person to
be attentive and to remember; in like iiiaiiiier of the expres
sion oi hearing and hearkening to any one, denoting to obey ;
f.ir the interior sense of a great miinber of expressions has
fiowed frora correspondences out of the spiritual world ; in
like manner as when raention is raade of ,sp>irituid light and the
^ight thence derived, to denote the things which are of faifli ;
•dlso of ,S2>i ritual fire and the life thence derived, as denoting
the things Avhicli are of love. The reason Avliy the boring of
the ear was to be perforraed by an aAvl Avas because by an awl
the like is signified as by a peg or a nail, viz. affixion or ad
junction, and in the spiritual sense addication to any thing ;
but the aAvl Avas an instrument of ministry, therefore serving
to represent addication to perpetual obedience Avitli the servant.
That })egs or nails signify affixion or adjunction, is manifest
frora the passages Avliere they are named, as in Isaiah, chap.
xxii. -lij ; chap, xxxiii. 20 ; chap. xii. 7 ; chap. liv. 2 ; Jer. x. 4 ;
E.xoil. xxvii. 19 ; chap. xxxv. 18 ; Nura. iii. 37 ; chap. iv. 32.
.^yOl. " And he shall serve hira for ever". — that hereby is
signified to eternity, appears frora the signification of serving,
a.- denoting to obey, for servants are they Avho obey, and lords
Avho comraand; that they Avho Avere represented by men-ser
vants are they aa-Iio have done good from obedience, but not
fn nil the afl'ection of charity, is manifest from what goes be-
f ire ; and from the signification of for ever, as denoting to eter
nity' ; for ever in the sense of the letter signifies here service
Avitli his lord even to the end of his life, but in the internal or
spiritual sense it signifies Avliat is eternal, because- the stale
afier death. It is said to eternity, because they Avho do good
•¦om the obedience of faifli and not from the affection of char-
y.y, who are'representedby men-servants, iu the other life can
never be brought to a state of good, that is, to act from good,
for every one's life reraains with liiiri after deatii ; such as man
i-5 when he dies, such he continues according to the vulgar say
ing. As the tree falls so it lies : not that he is such as he is
about the hours of death, but sUch as he is Avhen he dies in
consequence of the Avhole coui-se of his life ; Avherefore they
who, during their life in the Avorld, have been imbued with a

8991—8993.] EXODDS. 469
principle of doing good only from obedience, and not from
charity, remain such to eternity; they are perfected indeed as
to obedience, but they do not reacli to any thing of eharitv.
8992. Verges 7,^8, 9, 10,^ 11. And 'when a man [vir] "dudl
sell his daughter for a maidservant, she shedl not go forth, ue-
cording to the going forth of men-servants. If she he evil in
the eyes (f her lord, that he will not betroth her, then let hrr l-e
'redeemed; to a strange people he shall not have the power if
S'lliiig her ; hy his acting perfidiously to her. And if he shall
betroth her to his son, lie shedl do to her according to- the judg
ment of daughters. If he shedl take another to himself, he .sli<dl
not diiainidi her diet, her clothing, eend her conjugial debt.
And if he shall not do these three things to her she shedl go
foi'th gratis with no silver. And when a man [vir] shall sell
his daughter for a niaid-servant, signifies the aflection of truth
from natural delight : she shall not go fortii according to flio
going fortii of men-servants, signifies a state not like to trutli
without aff'ection : if she be evil in the eyes oflier lord, signi
fies if the affection of trutii from natural delight does not agree
Avitli spiritual trutii : that he avIU not betroth her, signifies that
it cannot be conjoined : then let her be redeemed, signifies alien
ation frora those truths : to a strange people he shall not have
the power of selling her, signifies not to those who are not
grounded iu the faitii of the church : by his acting perfidiously
to her, signifies that it is contrary to the laws of Divine order :
and if he shall betroth her to his son, siofiiifies if it ao-ree Avitli
any derived truth, that it can be conjoined thereto : he shall
do to her according to the judgment of daughters, signifies that
it shall be as the genuine aff'ection of truth : if he sliall take
another to himself, signifies conjunction Avith the affection of
trutii from another stock : he shall not diminish her diet, her
clothing, and conjugial debt, signifies non-deprivation of the
interior life Avhich is diet, nor of the exterior life Avhicli is
clofliing, thus non-deprivation of conjunction, which is con-
ju,i;iai debt: if he shall not do these three things to her, sig-
iiilies the deprivation thereof: she shall go fortii gratis Avith
no silver, signifies alienation thence Avithout truth adjoined to
ii. 891.)-']. " And Avhen a raan shall sell his daughter for a maid
servant" — that hereby is signified the affection of truth frora
natural delight, appears frora the significaflon of a daughter of
a man [vir], as denoting the affection of truth, for by daughter
is signified aff'ecflon, see n. 2362, 3963, but by a man [vir]
truth, 11. 3134, as also by an Israelite, avIk:) is here meant by a
man, ii. 5114, 5879, 5951, 7656, 8234 ; and from the siguitica-
tion of a maid-servant, us denoting external or natural aff'ecflon,
see n. 2567, 3835, 3849 ; hence by the daughter of a man sold
for a raaid-servaut, is siguified ihe atfeefloii of trufli from the

470 EXODUS. [Chap. xxi.
delight of natural affection. By natural delight is meant de
light flowing from the love of self and the love of flie world ;
they who are in the affection of truth derived from those
sources, are they who learn the doctrinals of the church, which
are called the truths of faith, either for the sake of gain or for
the sake of honors, and not for the sake of life : such affections
of truth, which do not flow forth from spiritual gOod, but frora
natural delight, are represented by the daughter of an Israel
itish raan [vir] sold to be a maid-servant, for every thing whicli
derives its origin from the love of self or the love of the world,
is not free but servile ; what is raeant by free and Avhat by ser
vile, see n. 892, 905, 1947, 2870 to 2893, 6206. How the case
is with the affections of truth arising from the above loves, is
described in the internal sense in what now follows. It is to
be observed, that the genuine affection of trutii consists in will
ing and desiring to know the veriest truths of faith for the sake
of good use as an end, and for the sake of life, but the affection
of truth not genuine consists in willing and desiring truths for
the sake of self, thus to catch at honors and to hunt after gain :
they who are in the affection of trutii frora this origin, have no
concern whether the truths they know be genuine, provided
they be such as they can pass off ibr truths, wherefore they
abide raerely in the confirraation ofthe doctrinals of their own
church in which they Avere born, whether they be true or not
true ; they are also in darkness as to truths themselves, for
worldly ends Avhich are gains, and corporeal ends which are
honors, cause total blindness ; but they who are in the geniline
afl'ection of truth, that is, who desire to know truths for the
sake of good use and for the sake of life, abide also in the doc
trinals of the church until they arrive at an age Avlieii they be
gin to think frora themselves, in Avhich case they search the
Scriptures, and supplicate the Lord for illustration, and when
they are illustrated they rejoice from the heart ; for they know
that if they had been born where another doctrine ofthe church,
yea wliere the greatest heresy prevails, Avithout searching the
Scripture from the genuine affection of truth, they would have
abided in it ; as for example, if they had been born Jews, or
if they had been born Socinians. Hence it is evident, who
and 01 what quality they are avIio are in the genuine affecflon
of truth, and avIio and of Avhat quality they are who are in the
affection of trutii not genuine : they Avho are in the genuine
aflecti(-in of truth, in the representative sense, are the daughters
of Israelitish men [viri], but fliey Avho are in the affection of
truth not genuine, in the representative sense are maid-servants
of the daughters of Israel.
8!t94. '• She shall not go forth according to the going fortii
of men-servants"' — that hereby is signified a state not like to
truth Avithout affection, appears from the signification of going

8994.] EXODUS. 471
forth, viz. from flie service, as denoflng a stale after combat or
labor, see above, n. 8980, 8984 ; and from the signification of
men-servants, as denoting those who are in truths and not in
correspondent good, see n. 8974, flius avIio are in truth without
affection ; hence it is evident, that by not going fortii accord
ing to the going fortii of men-servants is signified a state not
like to truth without affection. Hoav the case herein is, it raay
be expedient briefly to explain ; there are some avIio are in
trutii and not in its aff'ection, and there are some a\1io arc in
affection ; the forraer Avere represented by nien-sorvants of flie
sons of Israel, but the latter by maid-servants of flie sons of
Israel also ; by maid-servants hoAvever Avere not represented
those who are in the genuine affection of trutli, but who are in
an affection not genuine, as may be seen from Avliat has been
shown just above, ii. 8992: the difference between those who
are in truth Avithout aff'ection, Avho are represented by men-ser
vants, and those Avho are in the'affection of truth, Avho are re
presented by maid-servants, is such as exists betwixt knoAviiig-
trutii and Avilliiig trutii ; to know trutii belongs solely to the
intellectual part, but to Avill trutii to the Avill part, wherefore
the diff'erence is such as is between science aud affection ; they
who are in the science of trutii and good, and in the represen
tative sense are men-servants or men [viri], are not aft'ected
with truth and good, but are only aff'ected Avifli the science
thereof, consequeiitlj' are delighted Avitli truths for the sake of
science ; but they who are in the aff'ection of trutii and good,
and in the representative sense are inaid-servaiits or Avoiiien,
are not aff'ected with science, but with the truths and goods
themselves when they hear and perceive thera with others :
such affection is comraon Avith good Avoraen, but the affection
of tlie sciences of trutii is coinmon Avitli men : hence it is that
they Avho are in spiritual perception love Avomeii Avlio are af
fected Avitli truths, but do not love Avoraen who are in sciences ;
for it is according to Divine order that men should be in scien
ces, but Avomeu solely in affections, and thus that they should
not love theraselves frora sciences but should love the men,
wlieuce the conjugial principle is derived : hence also it is that
it w-as said by the ancients, that Avonien should keep silence in
the cliurch : this being the case, sciences and knowledges are
on that account represented by raen [viri], but afi'ectioiis by
Avoinen, and in the present case the affections of truth, Avhicli
originate in the delights of natural loves, by maid-servants;
and as these are altogether of another nature than they who are
aff'ected ^vifll sciences, therefore the case Avith niaitl-servanls
differs altogether from the case Avith men-servants : this then
is what is biguitied by a niaid-servaut not going forth according
to the going forth of men-servants. But it is to be noted, that
tiiifi is flie case Avith those wlio are of flie Lord's spiritual Iv 'ng-

472 EXODLS. [Chap. xxi.
dom, but it is otherwise Avitli those Avho are of the celestial
kingdom ; in this latter kingdom the husbands are in affection,
but the Avives in knowledges of good and truth, and hence
coraes the conjugial principle prevailing betAveen them.
8995. " If she- be evil in the eyes of her lord " — that lierel;y
is signified if the affection of trutii grounded in natural delight
does not agree Avith spiritual truth, appears frora the significa
tion of a raaid-servant, of whom it is said that she is evil, as
denoflng affection grounded in natural delight, see n. 8993,
8994 ; and frora the signification of evil, Avlien it is said of that
aff'ecth/fi in respect to spiritual truth, as denoting not to agree
together, of Avliich Ave shall speak presently ; aud from the sig
nification of ill the eyes, as denoting in the perception, see n.
2SL'I», 3129, 4082, 4339 ; and from tiie signification of lord, as
denoting spiritual truth, see n. 8981. It raay be expedient to
say liiiw the ease lierLin is; that a niaid-servant denotes the af
fection of truth grounded in the delights of self-love or the love
of the world, Avas said above, n. 8993, 8994; and that this af
f'ectioii can be conjoined with spiritual truth, may bo manifest
from this consideration, that the afl'ection of spiritual trutii is
an internal aft'ectioii, or in the interior man, but the aff'ection
of trutii g-roiiiided ill natural delight is in the external raan;
the internal att'ection, Avliich is of the spiritual man, is conjoined
continually Avith the external affection Avliich is O't' the natural
man, but still so, that the internal aff'ection of truth be the
ruling afl'ection, and the external affection be serving; for it is
according to Divine order that the spiritual man should rule
o\-er the natural, n. 8961, 8967 ; and when the spiritual man
rules, then man looks upwards, Avliich is represented by having
flie head ill heaven, but Avlieii the natural raan rules, then man
lookb downwards, Avliich is represented by having the head in
hell ; ill order to tliroAv more light on this subject, it raay be ex
pedient to make some further observations: the generality of
men, by the truths Avhich tliey learn, and the goods A\liicli they
perform, think also of gain thence derived in the cmmtry
Avhere they live, or of honor ; but if these things are regarded
as an end, in this case the natural man rules, and the S])iritual
serves ; but if they are not regarded as an end, but only as
iiieans [or mediums] conducive to an end, in this case the spi
ritual man rules, and the natural serves, in all respects accord
ing to what Avas said, n. 7819, 7^2t> ; for Avlien gain or honor is
regarded as a mean [or medium] conducive to an end, and i;-ot
as an end, in such case gain or honor is not regarded, but the
end, Avhicli is use ; as he avIio desires and procures to himself
riches for the sake of a use Avliich he loves above all things, i;i
this ea.^e is not delighted Avith riches for the sake (.if riches, but
for the sake of uses : uses theraselves also constitute spiritual
life wifli raan, and riches only serve for means [or mediums],

8995.J EXODUS. 473
see 11. 6933 to 6938. Hence it may be seen what must be the
quality of the natural man, in order that he may be conjoined
with flie spiritual, viz. that he must regard gain and honor,
thus riches and dignities, as means [or mediums], and not as an
end ; for Avhat is regarded by man as an end, this constitutes
his veriest life, for he loves it above all things, since what is
loved is regarded as an end. He Avho does not knoAV that the
end regarded, or, Avhat is the same thing, the love constitutes
the spiritual life of man, consequently that the man is Avliere
his love is, in heaven if the love be heavenly, in hell if the love
be infernal, cannot comprehend how the case herein is; he may
conjecture, that the delight of the natural loves, which are self-
lo\'e and the love of the world, cannot agree Avith spiritual truth
and g<.)od ; for he does not knoAV that man, in the course of re
generation, is altogether to be inverted, and that when he is
iin-erted, he is Avitli the head in heaven, but until he is invert
ed, he is Avitli the head in hell; he is with the head in hell,
when he regards the delights of self-love or the love of the
Avorld as an end, but he is \\'itli the head in heaven, Avlieii those
delights are as raeans [or mediums J conducive to an end; foi
the end, Avliich is love, is the only thing pertaining to man
which is living, the means conducive to the end are of them
sehes not living, but receive life from the end ; hence means
[or mediums] from the ultimate end are called raiddle [or me
diate] ends, Avliich, so far as they regard the ultimate end, Avliich
is the princijial, so far they are living : hence it is that Avhen
man is regenerated, consequently when he regards as an end
to love his neighbor and to love the Lord, in this case he re
gards as means [or mediums] to Ioa'c himself aud the'Avorld ;
Avlien man is of this character, Avhilst he looks at the Lord, he
accounts himself as nothing, aud also the Avorld, aud if he re
gards himself as any thing, it is that he may serve the Lord ;
but the contrary Avas heretofore the case, for Avlien he looked
to himself, he accounted the Lord as nothing, and if he account
ed liira as anything, it Avas that thence he might derive gain
and honor. From tiiese considerations it may be manifest Avliat
is the quality of the arcanuin which lies concealed in these
statutes concerning maid-servants of the daughtei's of Israel,
viz. that although they were servants, still, if good, they Avere
betrothed to the lord by Avhoin they were bought, or to his son;
but if evil, they Avere not betroflied, but were either redeemed
or scld, according to the things contained in these verses : to
betroth maid-servants, or to have thera for concubines, Avas also
permitted in the representative church, especially the Jewish
and Israelitish, for this reason, because the Avife represented
the aflection of spiritual truth, but the raaid-servant the afl'ec
tion of natural truth ; thus the forraer represented the internal
of the church with man, but the latter the external ; this was

474 EXODUS. [Chap. xxi.
represented by Hagar who was betrothed to Abraham, also by
the tAvo maid-servants Avliich Avere betrothed to Jacob. From
these considerations it is hoav evident, Avliat is meant in the in
ternal representative sense by a raaid-servant not being be
trothed, if she be evil, viz. that if the affection grounded in na
tural delight, Avliich is the raaid-servant, does not agree with
the spiritual [affection], Avhicli disagreement is produced prin
cipally by this, that it is willing to have rule, and that it is of
that mind and heart, that it cannot be bended to love the Lord.
Moreover also the agreement or disagreement of aff'ection
grounded in natural delight Avith spiritual [affection], is accord
ing to the quality of each; but to describe them numerically
would be too tedious. That a maid-servant is also an affirniative
mean [or medium] serviceable for the conjunction of the ex
ternal and internal man, see n. 3913, 3917, 3931.
8996. '"That he Avill not betroth her" — that hereby is signi
fied that it cannot be conjoined, appears from the signification
of being betroflied, as denoting to be conjoined, for they Avlio
are betrothed are conjoined. By being betrothed in the inter
nal sense, is properly signified the agreement of minds [einimi]
or minds [iriente.s], Avliich precedes the conjunction of marriage;
and Avhereas agreement in the spiritual Avorld conjoins, and
disagreement disjoins, therefore by being betrothed is here sig
nified to be conjoined.
8997. "Let her be redeemed" — that hereby is signified
alienation frora those trutlis, appears from the signification of
being redeemed by hira who sold, or by anotiier, thus of be
ing sold by the lord, as denoting alienation from that spirit
ual truth ; that to be sold denotes alienation, see n. 4098,
4762, 4768, 5886, and that the Lord is spiritual truth, n. 8981,
8995. 8998. " To a strange people he shall not have the i^ower of
selling her " — that hereby is signified not to those who are not
grounded in the faith of the church, appears from the signifi
cation of strange people, as denoting those Avho are out of the
cliurch, thus avIio are not grounded in the faitii of the church,
see n. 2049, 2115, 7996 ; and frora the signification of selling,
as denoting to alienate, see just above, n. 8997. The case
herein is this ; tiiey who are born within tiie church, and from
infancy liaNC imbihed the principles ofthe truth ofthe church,
ought not to enter into marriages Avith those Avlio are out of the
church, and have thereby imbibed such things as are not of the
church ; the reason is, because there is no conjunction between
them in the spiritual Avorkl, for every one in that world is con
sociated according to good and the truth thence derived; and
since there is im conjunction between such in the spiritual Avorld,
neither ought tiiere to be any conjunction in tiie eartii; for
mai-riages regarded in themselves are conjunctions of minds

8996—9001.] EXODUS. ^75
[aiiimi] and of minds \mentes], tiie spiritual life of which
[minds] is derived from tlie trutiis and goods of faith aud chari
ty ; on this account marriages on earth, between those Avho avo
of a different religion, are also accounted in heaven as heinous ;
and especially between tiiose Avho are of the church Avitli tln^so
Avho are out of tiie church ; this also Avas the reason Avliy the
JcAvish and Israelitish nation Avas forbidden to contract niatri-
mony Avitii tiie Gentiles, Deut. vii. 3, 4; and Avliy it Avas alto
gether heinous to corarait Avhoredora Avith tlieni. Num. xxv. 1
to 9. This appears still more CA'ident from the origin of con
jugial love, as being frora the marriage of good and truth, see
n. 2727, 2759 ; Avhen conjugial love descends thence, it is hea
ven itself in man ; this [heaven] is destroyed Avhen tAvo conju
gial partners are of dissimilar hearts grounded in dissimilar
faith. Hence hoav it is, that a niaid-servant of the daughters
of Israel, that is, of those Avho are of the church, was not to be
sold to a strange people, tiiat is, to those Avho are out of the
church, for these Avould in such case betroth her, that is, Avould
be conjoined to her, and would thus profane the things Avhicli
are of the church, wherefore it is said, that this is to act per
fidiously. 8999. " By his acting pei-fidiously to her " — that hereby is
signified Avliat is contrary to the laAvs of Divine order, appears
from the signification of acting perfidiously, as denoting con
trary to Divine Truth, or Avhat is the same thing, contrary to
the laws of Divine order ; that this is signified by acting per
fidiously, is evident from what was adduced just above, n.
8998. The laws of Divine order are truths in heaven, for Di
vine order is from the Divine Trutii Avliich proceeds from the
Lord, n. 8700, 8988. To act perfidiously is a customary form
of speaking in the Word, signifying in the internal sense to act
contrary to trutii and good in heaven, or Avhat is the sarae
thing, contrary to Divine order, as Isaiah xxi. 2; chap, xxxiii.
1; chap, xlviii. 8; Jer. iii. 20; chap. a'. 2; chap. xii. 1, 6;
Hosea v. 7 ; chap. Ad. 7 ; Mai. ii. 10, 11, 14, 15 ; Psaira Ixxviii.
57; Psaira cxix. 158.
9000. " And if he shall betrofli her to his son " — thathereby
is signified if it agree Avitli derived truth so that it can be con
joined thereto, appears frora the significationof ason. as denot
ing truth, see n. 489, 491, 583, 1147, 2623, 2803, 2813, 3373,
3704, 4257, in this case derived truth, because by flie lard,
Avho is the faflier, is signified the principal trutii from Avhich
the rest are derived, n. 8981 ; and from the signification of be-
trofliingf, as denoflng to be conjoined, see above, n. 89IH!.
900L "According to the judgraent of daughters shall liedo
to her " — that hereby is signified fliat it shall bo as the gemiinu
afi'ecflon of truth, appears from the signification of according
to the judgment, as denoting by similar right ; for byjudgmeut

476 EXODUS. [Chap. x.xl.
is signified external truth or right, such as ])revails in a civil
state Avhere the representative cliurch is, n. 8072 ; and from flic
signification of daughter, as denoting the aff'ection of truth, see
n. 2362, 3024, 3963, in this case the genuine aff'ection of truth,
for bj' raaid-servant is signified the affection of trutii grounded -
in natural delight, n. 8993, thus not genuine, until she be be
trothed either to her lord or to his son ; but Avlien she is be
trothed, that is, conjoined to spiritual truth, Avhich is signified
b}' lord and by son, in this case it becoraes as genuine, for in
this case the natural principle is subordinate to spiritual truth,
and Avhen it is subordinate, it is no longer at its own disposal,
but at the disposal of spiritual truth, under which it is subor
dinate ; hence what is natural becomes as spiritual, because it
acts in unity- Avith it ; the spiritual life of truth also is transfer
red in. this case into the na'tural principle, and vivifies it: but
betrothing or conjunction Avitli a raaid-servaut diff'ers from
conjunction Avitli a daughter in this, that this latter conjunction
is eff'ected in the interior man, but the former in the external.
9002. •' If he shall take another to hiraself" — that hereby
is signified conjunction Avith the affection of truth from another
stock, appears from the signification of taking or betrothing
another, as denoting to be conjoined, as n. 8996 ; for the Aved-
lock, Avliich is here meant by betrothing, in the spiritual sense,
is the conjuncti(.in ofthe life of one with the life of anotiier;
according tc) Divine order there is a conjunction of the life de-
ri\-ed frora the truths of faith Avitli the life derived frora the good
of charity, hence coraes all spiritual conjunction, frora which,
as frora its origin, natural conjunction exists. By taking
another is signified conjunction with the affection of truth from
another stock, for the raaid-servant before treated of denotes
the aff'ection of trutii grounded in natural delight, n. 8993,
hence another denotes the affection of trutii frora another stock.
What the afl'ection of trutii frora another stock is, raay be
known from this consideration, that every affection wiiicli is of
love is of raost Avide extent, and so wide as to exceed all human
intellect; the human intellect does not even go so far as to
kiio'.v the genera of its varieties, still less the species of those
genera, and still less the parflbulars, and the singulars of par-
liculars ; for Avhatsoever is in man, especially what is of the
att'ection or love, is of infinite Aariety, AA'hicli may be very
manifest from this consideration, that the aff'ection of good and
truth, Avliich is of love to the Lord, and love towards the neigh
bor, constitutes the universal heaven, and that still all who are
in the heavens, Avhere there are rayriads, differ from each other
as t<^> good, and Avould differ if they Avere even multiplied into
innumerable rayriads of myriads ; for there cannot be given in
the universe one thing Avhicli is altogether alike Avitli another,
and Avhicli distinctly subsists ; it must be various, that is, dif-

9002, 9003.] EXODUS. 477
fering frora anotiier, that it raay be any thing by itself, see n.
684, 690, 3241, 3744, 3745, 3986, 4005; 4149, 5598, 7236, 783;],
7836, 8003. From tiiese considerations it may in some meas
ure be known Avliat is raeant by an afl'ection from another
stock, viz. an affection Avliich difl'ers from tiie otiier, but whieli
inay still be conjoined to the same spiritual truth. Such aft'ec-
tioiis, Avhicli are represented by maid-servants betrothed to one
man, are of one genus, but there is a difference between theni
in the species, Avliich is called a specific difference. These
tilings might be illustrated by various examples, but the com
raon notion derived from what has been already said is suffi
cient. That the conjunctions and subordinations of such afi'ec
tioiis under one spiritual truth might be represented, it avus
permitted to the Israelitish and Jewish nation to have several
concubines, as to Abraham, Gen. xxv. 6, also to David, to Sol
omon, and to others ; for Avhatsoever Avas permitted to that na
tion Avas for the sake of representation, viz. that by things ex
ternal they might represent the internal things of the church,
n. 3246 ; but Avhen the internal things of the chnrch Avere
opened by the Lord, then the representations of internal things
by external ceased, because then internal things were tho.se
which the raan of the church was to imbibe, and by Avhich ];e
was to worship the Lord, which things are the things of faitii
and love ; Avherefore then it was no longer permitted to have
more Avives than one, nor to take concubines for wives, see n.
865, 2727 to 2769, 3246, 4837.
9003. " He shall not diminish her diet, her clothing, and
conjugial debt " — that hereby is signified non-deprivation of
the interior life which is diet, nor of the exterior life which is
clothing, thus non-deprivation of conjunctionwhich is conju
gial debt, appears from the signification of diet, as denoting
the support of interior life, for diet, or meat and drink, in tiie
spiritual sense denotes the knoAvledges of good and truth, meat
flie knowledges of good, n. 5147, and drink the knoAvledges of
truth, n. 3168, 3772, Avherefore diet denotes the things which
nourish flie spiritual life of raan, n. 5293, 6576, 5679, 5915,
8562 ; and frora the signification of clothing or rairaent, as de
noting the support of exterior life, for clothing or a garment in
tiie sjjirrtua! sense denotes inferior scientifics, these being the
things which spiritually support the external life of man, n.
5248, 6918 ; and from the signification of conjugial debt, as
denoting conjunction; and from the signification of not cliniin-
ishing, as denoting not to deprive. The case herein is this ;
natural affection conjoined to spiritual truth, Avhich [affection]
is signified by a maid-servant betrothed to a son, requires
continually support of life frora the spiritual truth with Avhich
it is conjoined ; for affection witiiout support from that source
perishes; it is Avith tiie affection of man as with the man him-

478 EXODUS. [Chap. xxL
self, that unless it be supported by food, it dies ; man also, as
to Lis interiors, is nothing but aff'ection, a good raan is the af
fection of good and thence of truth, but an evil man is the af
fection of evil and tiience of the false ; this is especially raani
fest from man Avlien he becoraes a spirit, the sphere of life,
which in such case fioAvs forth frora hira, being either of the
aff'ection of good or of the affection of evil ; his nourishment or
support in such case is not from natural meat or drink, but
from spiritual, Avliich is tiie false grounded in evil to an evil
spirit, and trutii grounded in good to a good spirit ; the nour-
ishraents of human minds, whilst they live in the hody in the
world, are of no other sort, aud hence it is that all things Avhich
relate to food, as bread, flesh, Avine, Avater, and several other
things, ill the spiritual sense in the Word, signify such things
as relate to spiritual nourishment. From these considerations
it is also evident Avliat is meant by the Lord's Avords in Mat-
thcAv, " 2[ini doth not live by bread alone, but by every word
which conies forth from tlie 'mouth of God," iv. 4 ; also what
by His Avords in Luke, " Ye shall eat and drink on My table
in My kingdemi," xxii. 30 ; and in Matthew, " I say unto you
tliat I will not drink henceforth of this fruit of the vine, until
that tleiy -when I shall drink it new with you in the kingdom of
My father," xxvi. 29; Avliich words He spoke after the institu
tion ofthe Holy Supper, in Avhicli the bread and wine denote
those things which are of love and faith, in like manner also
the flesh and blood. Hence it may be known evidently Avhat
is raeant by the flesh and the blood of the Lord in John, chap.
vi. 49 to 58, and by these Avords in that chapter, " My flesh is
truly meat, and My blood, is truly drinkf verse 55. That
flesh in the Word denotes the good of love, see n. 3813, 7850;
and that blood denotes the good of faith, see n. 4735, 4978,
7317, 7326, 7850, 7877. In like manner bread and Aviue, n.
2165, 2177, 3464, 3478, 3735, 3813, 4211,4217,4735,4976,
5915, 6118, 6377.
9004. " If he shall not do tiiese three fliings to her" — that
hereby is signified the deprivation of those things, appears
without explication.
9005. " She shall go fortii gratis Avitli no silver " — that
Hereby is signified alienation thence Avithout truth conjoined
thereto, appears from the signification of going forth, in this
case frora service and from copulation, as denoting the derelic
tion other lord-man [dominus vir], thus alienation ; and from
the signification of gratis with no silver, as denoting Avifliout
truth conjoined thereto ; that silver denotes truth, see n. 1551,
2951, 5658, 6112, 6914, 6917, 6932, How the case herein is,
is manifest frora what Avas shown just above, n. 9003, a^az. that
natural affection conjoined to spiritual truth, Avhich affection
is signified by a maid-servant betrothed to a son, cannot subsist

9004—9007.] EXODUS. 479
at all without support frora Avhat is spiritual ; wherefore if it is
not supported, the conjunction is dissolved, consequently it is
alienated ; the reason Avliy this is done witiiout truth thence
conjoined to it is, because in such case it is associated to anoth
er, Aviiich effect cannot have place with flie life derived frcii
truth from anoflier source. Such is the fliing signified by the
above words, because such is the case Avitli consociations in
the other Avorld.
9006. Verses 12, 13, 14, 15. He that smiteth a man [vir]
and he die, dying shall die. And he who hath not lain in ihait,
and God shall cause to occur to his hand, Twill appoint to thee
a 'place whither he shall flee. And when a ma/n [vir] shedl act
purposely against his companian to slay him by deceit, thou
shalt take him. from [being] with Mine altar to die. And he
that smiteth his father and his mother, dying shedl d.ie. He
that siniteth a raan [vir] and he die, signifies the hurting of
the truth of faith, and hence the loss of spiritual life: dying
shall die, signifies daranation : and he Avho hath not lain in
Avait, signifies Avhen it was not of foresight frora the Avill : and
God shall cause to occur to his hand, signifies appearing as
chance : I Avill appoint to thee a place Avhit.her he shall flee,
signifies a state of unblaineableness and thereby of exemption
from punishment: and when a man [vir] shall act purposely
against his corajjanion, signifies previous thought from a de
praved Avill : to kill hira by deceit, signifies hence malice and
cunning to deprive a neighbor of eternal life : thou shalt take
him frora [being] Avitli Mine altar to die, signifies damnation
aUhough he fiies to the Avorship of the Lord, and supplicates
for remission, and promises repentance : and he that smiteth
his father and liis mother, signifies- the blaspheming of the
Lord and His kingdom : dying shall die, signifies damnation.
9007. " He that smitefli a man [vir] and he die " — that here
by is signified the hurting of the trutii of faith and hence the
loss of spiritual life, appears frora the signification of sraiting,
as denoting to hurt by Avhat is false, see n, 7136, 7146 ; and
from the signification of man [vir], as denoting the truth of faith,
of Avhicli we shall speak presently; and from the signification
of dying, as denoting the loss of spiritual life, see n. 5407, 6119,
7494; for in the internal sense no other life is meant, hut in
the external sense is raeant natural life. The reason why spi
ritual life perishes by the hurting of the trutii of faitii is, be
cause good united to trutii constitutes that life, Avherefore
Avhen truth is snatched aAvay, good falls, and thereby spiritual
life. The reason why nvAn [vir] denotes the truth of faith is,
because in heaven no attention is paid to person, nor to any
thing of person, but to things abstracted from person, n. 4380,
8343, 8985 ; hence they have no perception of a man [vir],
where the name is raentioned iu the Word, for a man is a per-

480 EXODUS. [CiiAP. xxi.
son; but instead thereof they have a percepflon of his faculty
by virtue of which he is a raan, viz. the intellectual faculty;
and when they have a perception of this faculty, they perceive
the truth of faith, for the truth of faitii pertains to that faculty,
and not only illustrates but also forras it ; as by a man [y//] is
perceived in heaven the intellectual principle of man, so by a
man [homo] is perceived his will principle, because a man
[homo] is a man frora the will, but a raan [vir] frora the un
derstanding; aud Avhereas the Avill is the raan [homo] hiraself,
therefore the good of love is a raan [homo], for this pertains to
the will, and perfects and forras it ; that raan [vir] denotes the
intellectual principle and thence the trutii of faith, see n. 158,
265, 749, 1007, 2617, 3134, 3309, 3459, 4832, 7716 ; and that
raan [homo] denotes the good of love, n. 768, 4287, 7623,8547,
8988. 9008. " Dying he shall die " — that hereby is signified dam
nation, appears frora the signification of dying as denoting dara
nation, see n. 5407, 6119, 7494. The reason Avliy death denotes
daranation is, because with those who are damned the truths
of faith and the goods of love are extinct, for those principles
are AA-hat constitute the veriest life of man, inasmuch as they
are from the Lord, who is the only source of life ; when those
principles are extinct, falses and evils succeed in their place,
which, inasmuch as they are opposite to truths and goods which
are of life, are therefore of death, but of spiritual death, Avliich
is damnation, hell, eternal unhappiness ; the reason why they
Avlio are in evils and falses, or Avho are in hell, still live, is,
because they were born men, and thence in the faculty of re
ceiving life frora the Lord, and also they receive so much of
life from the Lord, that they can think, reason, and speak, and
thereby exhibit the evil pertaining to themselves so that it may
appear as good, and the false as truth, and thus play the part
of phantoms [or resemblances] of life.
9009. " And he who hath not lain in wait " — that hereby is
signified when it was not of foresight from the will, appears
from the signification of lying in wait, as denoting to act from
consideration, thus frora foresight, for the evil which the Iyer
in wait is about to do, he foresees in his raind ; and whereas he
does such evil from foresight, therefore also he does it from the
will, for it coraes forth thence. There are evils which corae
forth frora the will of man, but not frora foresight, and there
are evils Avhicli corae fortii frora the will and frora foresight :
flio.so which come fortii from the will and foresight are rauch
worse than those which are not frora foresight, for man sees
that they are evils, and therefore raay. desist from them, but he
is not willing, and thereby confirras them in himself, and evils
confirmed infect the nature, that afterwards they can scarce be
extirpated ; for in such case he engages spirits from hell, who

9008—9010.1 EXODUS. 481
aftei-Avards recede Avith difficulty. The evils which proceed
from one part of the raind, and not at the sarae tirae frora the
otiier, as those Avliich corae from the intellectual part, and not
at the same tirae from the Avill part, are not rooted in and ap
propriated to the man; that alone is rooted in and appropriated
to him, which passes from the intellectual part into the Avill
part, or Avhat is the same thing, which passes from tiie thought
which is ofthe understanding into the afl'ection which is of tiie
Avill, and thence into act ; those things which enter into the
Avill are Avhat are said to enter into the heart. But the evils
which proceed only frora the will, thus not from previous
thought, are such as man inclines to frora an hereditary princi
ple, or frora sorae actuality thence derived heretofore ; these
are not imputed to raan, unless he has confirmed them in his
intellectual part, n. 966, 2308, 8806; but AA'lien they are con
firmed in this part, they are then inscribed in the raan, and
become his own, and are imputed to him; but those evils can.
not be confirmed with man in his intellectual part, except in
his adult age, A^iz. when he begins to think and be sapient from
himself, for before this he had faitii not in himself, but in maS'
ters and parents. Frora these considerations it is evident what
is signified by not lying in Avait, viz. it Avas not of foresight
from the will.
9010. " God shall cause to occur to his hand" — that hereby
is siguified appearing as chance, is manifest frora the idea con
cerning chance prevalent araongst the ancients, which Avas that
it happened from God, wherefore on this account they express
ed chance by this expression, that God caused to occur to the
hand ; for they Avho Avere of the ancient churches knew fliat the
providence of the Lord Avas in all and singular things, and that
contingencies, that is, things AAdiich appeared as of chance,
Avere of providence ; Avherefore the simple, Avbo could not dis
tinguish betAvixt those tilings Avliich Avere done frora permis
sion, and fliose Avhich Avere done frora good pleasure, attri
buted to the Lord both good and evil, good because fliey knew
fliat all good Avas from him, but evil by reason of the appear
ance ; for Avlien raan does evils, and thereby averts himself from
the Lord, it appears as if the Lord averts himself, for in such
case the Lord appears to hira to turn the back and not the face.
Hence now it is, that if any one sraote anoflier by chance, thus
without Avill from foresight, it Avas expressed by God causing
to occur to the hand. That the providence of the Lord, is iii
all and singular fliings, see n. 1919, 4329, 5122, 5155, 5195,
5904, 6058,^6481, 6482, 6483, 6484, 6485, 6486, 6487, 6489,
6491, 7004, 7007, 8478, 8717. That contingencies or chances
are of providence, see n. 5508, 6493, 6494. That evil is attri
buted to the Lord, Avhen yet it is from man, see n. 2447, 5798,
VOL. VIII. ^^

482 EXODUS. [Chap. xxi.
6073, 6332, 6992, 6997, 7633, 7877, 7926, 8197, 8227, 8228,
8282, 8284, 8483, 8632.
9011. " And I will appoint for thee a place whither he may
flee " — that hereby is signified a state of unblameableiujss and
exerapflon from punishment, appears from the signification of
place, as denoflng state, see n. 2625, 28.37, 3356, 3387, 3404,
4321, 4882, 5606^ 7381 ; and from the significaflon of an a.sy-
luin, or of a place Avliere he should flee Avho iraprovidenfly or
from chance should kill any one, as denoting a state of un-
blameableness and thereby- exerapflon from punishment ; for
they Avho had smitten any one by chance, that is, Avifliout pur
pose, thus not from previous thought nor evil afi'ecflon which
is of the Avill, Avere not in any blarae of theraselves ; wherefore
when such carae to a place of asylum, they were exerapted
from punishment. By such Avere represented those who hurt
any one as to the truths and goods of faith, and thence extin
guish spiritual life, not from purpose, for they are in a blarae-
iess state and exempt from punishment ; this is the case Avitli
those, Avho have all raanner of faith in their religious [corrup
tion], Avliich also is in the false, and from this they reason
against tiie truth and good of faith, and thereby persuade, as is
the case sometimes Avitli heretics Avho are conscientious and
thence zealous. That such Avere represented as those who were
to fly to asylums, is manifest from Moses, " Ye shall select
convenient cities, Avhich may be ciflos of refuge for you, tiiat
the man-slayer raay flee thither, who hath smitten a soul by
mistake ; that if improvidently Avitliont enmity he hath
thrust hira, or hath cast upon hira any instrument whatsoever
Avithout purpose, or by any stone whereby he might die, Avhilst
he doth not see, so thcd he cause it to fall upon him, (ind he
die ; Avlien yet he was not an eneray to liiin, nor sought his
evil," Nura! xxxv. 12, 22, 23 ; and again, " This is the Avord
ofthe inan-slaj'er who shall flee thither that he may live, Avhen
he hath smitten his companion ignorantly, when he did not
hate hira yesterday and the day before yesterdaj' ; when he
hath come with his companion into a forest to cut wood, but
whilst his hand was striking with the hatchet to cut wood, the
iron was shaken off from the wood, and found his companion
that he died : he shall fly to one of these cities, that he may
live," Deut. xix. 4, 5. In these passages is described the state
of unblaineableness and exemption from pnnishraent of him,
who has hurt any one by the falses of faith Avliich he had be
lieved to be true, or by scientifics grounded in the fallacies of
the senses, and has thereby caused hurt to his internal or spi
ritual life. To the intent that this might be signified, the error
or chance is described by any kind of instrument whatsoever,
and by a stone Avhicli he caused to fall upon his companion
that he died, and likewise by an axe or iron falling from its

9011.] EXODUS. 483
wood, Avhilst they were both cutting Avood in a forest. The
reason Avliy it is described by such things is, because an instru
ment signifles the scientific principle", a stone the truth of faith,
and in the opposite sense the false, in like manner the iron of
an axe, and to cut Avood, signifies disputation concerning good
from a religious principle. Every one raay see that homicide
coraraitted by error Avould not have been described, Avithout a
mysterious reason, by the iron of an axe falling frora its Avood
in a forest, inasrauch as such error rarely, and scarce once in
the course of several years, is wont to happen ; but the reason
why that error is so described is on account of the internal
sense, in Avhich is described the hurt of the soul by any one
through the falses of faifli, which frora his religious principle
ho had believed to be true ; for he who causes hurt by falses,
Avhicli he believes to be true, does not cause it frora purposed
from better conscience, because he does it frora the faith of his
religions principle, and thence frora zeal. To the intent that
these things might be signified iu the internal sense, they are
described by those who slay companions by error, as was said,
b}' a stone, by cutting wood in a forest and by the iron of an
axe in such case falling frora the wood upon a companion ; foi
a stone denotes the truth of faith in the natural man, and in
flie opposite sense the false, see n. 643. 1298, 3720, 6426, 8609,
8941 ; in like manner iron, n. 425, 426 ; the iron of an axe fall
ing from its Avood denotes truth separate frora good, for Avood
denotes good, n. 643, 2812, 3720, 8354 ; to cut wood denotes to
place merit in Avorks, n. 1110, 4943, 8740 ; but to cut Avood in
a forest denotes to discuss those and like subjects, and also to
bring thera into debate, for a forest denotes the religious prin
ciple. Such things are signified by cutting Avood in a forest
with axes in Jeremiah, "The mercenaries of Egypt shall go
Avitli strength, and, toith axes shall they come, as cutters of wood,
they shall cut down her forest, saith Jeliovah," xlvi. 22, 23;
where to cut Avood in a forest, denotes to act from a false reli
gious principle, and to destroy such things as are of the church ;
for the church is called a forest, a garden, and a paradise, a
forest from science, a garden frora intelligence, and a paradise
from wisdom, n. 3220,"for trees denote the perceptions of good
and truth, also the knoAvledges thereof, n. 103, 2163, 2722,
2972, 4652, 7690, 7692 ; and since a forest denotes the church
as to science, thus as to externals, it denotes also a religious
jirinciple. The church as to science, or as to externals, is sig
nified by a forest in DaA'id, "The field shall exult, and all that
is in it, then shall all the trees of the forest sing," Psalm xcvi.
12; again, " Behold avc have heard of Him in Ephrata, Ave
have found Hira m the fields of the fore.st." Psalm cxxxii.
6, speaking of the Lord ; and in Isaiah, "The light of Israel
shall be for a fire, and flie Holy One thereof for a flarae, it

484 EXODUS. [Chap. xxi.
shall kindle the glory ofHisfoi-est, and His Carmel ; it shall
consume frora the soul even to the flesh; whence the rest of the
trees of the forest shall be a number that a child may- describe
thera, he shall cut doAvn the thickets of the forest with iron,
and Lebanon shall fall by a inagniflcent one," x. 17, 18, 19, 34,
where a forest denotes the church as to the knowledges of truth,
Carmel denotes the church as to the knowledges of good, in
like manner Lebanon and Herraon ; the trees of the forest de
note knowledges, as above, to be a number that a child may
describe, denotes few ; the thickets of the forest, denote scien
tifics, n. 2831 ; again in the same prophet, " Thou hast said,
by the multitude of ray chariots I Avill ascend the height of tiie
mountains, the sides of Lebanon, where I will cut down the
tallness of the cedars thereof, and the choice fir trees thereof,
after that I Avill come to the height of his border, the forest of
his Carmel," xxxvii. 24 ; and in Jeremiah, " I Avill visit upon
you according to the fruit of your works, and I will kindle a
fire in his forest, xxi. 14 ; and in Ezekiel, "Prophecy against
the forest (ff the field to the south, and say to the forest of the
south, behold I will kindle in thee a fire, and it shall devour
every treef xx. 46, 47 ; and in Micah, " Feed Thy people wifli
Thy rod, the fiock of Thine inheritance, dwelling alone, a f cr
est in the midst of Carmel," vii. 14. Who does not see that
in the above passages by forest is not meant forest, nor by Le
banon and Carmel, which are forests, Lebanon and Carmel, but
that something of the church is meant, yet what of the church,
has been heretofore concealed, because the internal sense has
lieen concealed ; and it is wonderful that in so learned a part
of the globe as Europe is, above all other parts, where the
Word is, in singular the things Avhereof there is an internal sense,
yet there is no knowledge at all of that sense ; nevertheless
this knOAvledge existed araongst the ancients in Chaldea, in
Assyria, in Egypt, and in Arabia, and thence in Greece, in
whose books, emblems, and hieroglyphics, such things are
still to be met Avith ; the reason Avliy such knoAvledge has per
ished is, because there is no faifli that a spiritual principle is
any thing.
9012. " But Avhen a man [vir] shall act purposely against
his companion" — fliat hereby is signified previous fliought
from a depraved will, appears from the signification of acflng
l)urposely, as denoting from previous thought, for he who
purposes to himself evil, does it by previous fliought, and inas
much as it is evil, and he does it, it is from the will, for to do
evil is originally from that source ; but the false, by which
evil is affirmed, is defended, and is thereby promoted, is of the
thought, thus coraes from a depraved or inverted intellectual
principle. That man is guilty when he does evil from both.

9012, 9013.] EXODUS. 485
viz. from the intellectual and from the will principle, see above
n. 9009.
9013. "To slay him by deceit" — that hereby is signified
hence malice to deprive a neighbor of eternal life, appears
from the signification of slaying, as denoting to take away
faith and charity from a neighbor, and thereby to deprive him
of spiritual life, Avliich is eternal life, see n. 6707, 8902 ; and
from the signification of deceit, as denoting malice grounded
in the Avill with previous thought or premeditation, tlius from
purpose. Evils are done either from enmity, or from hatred,
or from revenge, and either by deceit or Avithout deceit; but
evils by deceit are the Avorst, because deceit is as poison Avliich
infects and destroys Avitli infernal venom, for it goes through
the Avliole mind, even to its interiors ; the reason is, because he
Avho is in deceit, meditates evil, and thereby nourishes his un
derstanding, and delights it, and thus destroy^ every thing
therein Avhicli is of man, that is, Avliich is of life derived from
the good of faith and cliarity. They Avho in the Avorld have
ensnared a neighbor by deceit as to Avorldly and terrestrial
things, in the otiier life ensnare liiin bj' deceit as to spiritual
and celestial things ; and inasrauch as they do this in secret,
they are committed to hells behind the back, at a deptli ac
cording to the malignity and mischievousncss of the deceit,
thus they are separated frora those who are in front : these
latter are called spirits but the former genii, see n. 5035, 5977,
8593, 8022, 8625. Genii are not admitted to raen as spirits
are, because the forraer fioAV-iii into the aff'ections whicli ar,o of
the Avill, by acting against the good which is of love and clia.ri-
ty so clandestinely, that they cannot be at all perceived, and
by that way they destroy the trutli which is of faith ; in their
own hells they render theraselves invisible before their com
panions, for they who have acted secretly in the Avoiid, can
render theraselves invisible in the other life ; but when they
appear, they appear araongst each other as men, yet Avheii
looked at by the angels, they appear as serpents, for they have
the nature of serjients, and Avhat comes fortii from them is as
poison, and also is spiritual poison ; wherefore poison in the
Word signifies deceit, and poisonous serpents, as asps, cock
atrices, aud vipers, signify the deceitful ; as in David, " Iu
heart ye Avork perversities, their poison is as the pioison of a
serpent, as of the deaf asp," Psalm Iviii. 2, 4 ; again, " They
fliiiik evils in the heart, fliey sharpen flieir tongue as a serpent ;
the poison of an asp is under their lips." Psalm cxl. 2, 3 ; and
ill Isaiah, " They lay the eggs of an asp, and weave the webs of
a spider, he who eateth Oi flieir eggs dieth," lix. 5 ; and in
Job, " He shall suck the poison of asps, the tongue ef a viper
shall slay him," xx. 16 ; and in Moses, " The poison of_ dra
gons is flieir wine, and flie cruel gall of asps," Deut. xxxii. 33 ;

486 EXODUS. [Chap. xxi.
and in Matthew, " Wo unto you scribes and pharisees, hypo-
d'ites ; O ye serpents: offspring of vipers, how shall ye escape
the judgment of Gehennah," xxiii. 29, 33; deceit is called hy
pocrisy, when [men] carry piety in flie raouth, and impiety in
the heart, or wlien they carry charity in the raouth, but hatred
in the heart, or when [they carry] innocence in the face and
gesture, but cruelty in the soul and breast, consequently when
they deceive by innocence, charity, and piety ; such are ser
pents and vipers in the internal sense, because, as was said
above, such in the light of heaven, when viewed by the angels,
appear as serpents and as vipers, who conceal evils under truths,
that is, AA'ho bend truths deceitfully to do evils, for they hide
poison as it were under the teeth, and thereby kill. But they
Avho from the Lord are in the faith of trutii and the life of
good, cannot be hurt by their poisons, for they are in light from
the Lord, in Avhicli [light] flie deceitful appear as serpents, and
their deceits as poisons ; that they are in safety frora the Lord,
is raeant by the Lord's AVords to the disciples, " Behold, I give
you power to tread upon serpents and scorpions," Luke x. 19 ;
and in Mark, "These signs shall follow thera that believe, thsy
shall take up serpents, and if they drink, any deadly thing, it
shall not laurt them," xvi. 18 ; and in Isaiah, " The sucking
[child] shall play on the hole of the viper," xi. 8. They avIio
are interiorly aff'ected Avitli spiritual deceit, that is, hypocrisy,
are they avIio are raeant by fliose who speak against the Holy
Ghost, to Avhora there is no remission, in Matthew, " I say unto
you, every sin and blasphemy shall be remitted to men, but the
blaspihemy of the spirit shall not he 'remitted to inen. 1' ea, if
any one shall say a word against the Son of Man, it shall be
reraitted to hira, hut he who .shall say a [word] against the Holy
Ghost, it shedl not be remitted to hira, neither in this age, nor
in the future. Either make the tree good and its fruit good, or
make the tree corrupt and its fruit corrupt. 0 offspring of
vipers, how can ye speak good, Avlien ye are evil," xii. 31, 32,
33 ; by saying a word against thy Holy Ghost, is meant to
speak well and to think ill, and to do well andAvill ill, respect
ing those things which are of the Lord, of His kingdora and
church, also Avhicli are of the Word, for thus the false lies con
cealed inwardlj' in the truths Avhich they speak, and evil [lies.
concealed iuAvardly] in the goods which' they do, which is hid
den poison, Avhence they are called an offspring of vipers. In
the other life it is allowed to an evil [person] to speak what is
evil, but not Avhat is good and true, since all are compelled
there to speak from the heart, and not to divide the raind ; they
who do otherwise, are separated frora the rest, and are concealed
deep in hells, from Avliich they cannot ii,i any Avise come forth;
tiiat persons f>f this description are they Avho are meant by
speaking a AVord against the Holy Ghost, is evident from the

9014.] EXODUS. 487
Lord's words above, " Either make the tree good and the fruit
good, or raake the tree corrupt and the fruit corrupt: Iioav can
ye speak good, Avhen ye are evil :" flie Holy Ghost is flie Di
vine Truth proceeding from the Lord, thus the holy Divine
[principle] Itself, Avliich is thereby interiorly blasphemed and
profaned. The reason AA'liy it Avill not be remitted to thera is,
because hypocrisy or deceit respecflng holy Divine things in
fects the interiors of man, and destroys the all of s]iiritual life
pertaining to hira, as was said above, insomuch that at length
there is no soundness in any part of hira ; for the reraissiou of
sins is the separation of evil from good, and the rejection of
evil to the sides, n. 8393, Avhicli effect cannot have place Avith
hira in Avhom all good is destroyed; therefore it is said, " It
shall not be remitted to hira, neither in this age nor in the fu
ture." Such also are they who are meant by him that had not
on a Avedding-garinent, who was bound hand and foot, and cast
into outer darkness. Matt. xxii. 11, 12, 13 ; see n. 2132. That
deceit in the Word is hypocrisy, is manifest from the following
passages, " BcAvare ye a raan of his companion, and do not con
fide on any brother ; for every brother supplants, they make a
mock a man with llis companion, and do not speak the truth :
they have taught their tongue to speak a lie, thine habitation is
in the midst of deceit, by reason of deceit they have refused to
knoAV Me, saith Jehovah," Ix. 4, 5, 6 ; and in David, " Thou
shalt destroy them that speak a lie, Jehovah abominates a man
of bloods and of deceit," Psalm v. 6 ; again, " Blessed is the
man to Avhora Jehovah dofli not impute iniquity, and ¦in whose
spirit there is no deceit," Psalm xxxii. 2 ; and again, " Deliver
my soul from the lip of a lie, from a tongue of deceit," Psalm
cxx. 2 ; in like manner, Psaira Hi. 4; Psaira ci.x. 2.
9014. " Frora [being] with Mine altar thou shalt take hini
to die " — that hereby is signified damnation although he fiies to
the Avorship of the Lord, and supplicates remission, and pro-
raises repentance, appears from the signification ofthe altar of
Jehovah, as being a principal representative ofthe worship of
the Lord, see n. 921, 2777, 2891, 4541, 8935, 8940 ; and because
it Avas a representaflve of worship, therefore fiying to an altar
denotes [flying] to the Lord, aud supplicaflng remission, and
also promi'sing repentance, for one follows flie other ; and from
flie signification of dying, as denoflng damnaflon, see ii. 5407,
6119, 9008. Hoav flie case herein is, may be raanifest frora
Avhat Avas sliOAvn in the paragraph above, ii. 9013, viz. that de
ceit in spiritual fliings, that is, hypocrisy, cannot be remitted ;
the reason is, because deceit is as poison, Avliich penetrates even
to flie interiors, and kiUs every thing of faifli and charity, and
destroys remains, Avhich are flie truths and goods of faith and
charity stored up bv the Lord iu the inferiors of iiiaii, Avhich
beingdestroyed nothing of spiritual life any longer survives,

488 EXODUS. [Chap. xxi.
Concerning remains, see n. 468, 530, 660, 661, 662, 563, 660,
,661, 798, 1050, 1738, 1906, 2284, 5736, 5897, 5898, 6156, 7560,
7564 ; Avherefore when such persons supplicate the Lord for
remission, and promise repentance, which things are signified
by fiying to an altar, they supplicate and promise nothing at
ail from the heart, but only from the mouth, therefore they are
not heard, for flie Lord looks at the heart, and not at the ex
pressions of the A'oice abstracted and alienated from the heart;
tieiice they have no remission, because no repentance can find
place with tliein. It is believed by the generality Avitliin the
church, that the remission of sins is the Aviping and washing
thera aAvay as of filth by Avater, and that after remission they
are clean and pure in flie Avay in which they go; such an opin
ion prevails especially Avitli those, who ascribe the all of sal
vation to faitii alone; but it is to be noted, that the case is al
together otherwise Avith the remission of sins ; the Lord remits
sins to every one, inasmuch as He is mercy itself, nevertheless
thcA' are not on that account reraitted, unless raan performs
seriou,s repentance, and desists from evils, and afterAvards lives
the life of faitii and charity, and this even to the end of his
life; Avlien this is efl'ected, then man recei-ves frora the Lord
spiritual life, Avliich is called ncAv life : and Avhen from this
[new] life he looks at the evils of his former life, and holds
tlieiii in aversion and horror, then evils are flrst reraitted, for
then man is kei)t in truths and goods by the Lord, and is with
held from evils ; hence it is evident Avhat is raeant by the re
mission of sins, and that it cannot be given in an hour, nor in
a year : that the case is so, the church knoAvs, for it is said to
those who come to the holy siqjper, that sins are remitted if
they begin a new life, by abstaining from evils, and dreading
thera. Frora these considerations it is noAV evident Iioav the
case is with hypocrites, Avlio are ensnared with evils by deceit
as to the interiors, that they cannot do the work of repentance ;
for the very reraains of good and trutli Avitli thera are consumed
and destroyed, and with those remains the all of spiritual life;
and inasmuch as they cannot do the Avork of repentance, sin
cannot be remitted to thera. This is signifled by the law, fliat
they should be taken frora the altar to die, avIio slay a neigh
bor by deceit. Their damnation is described by the prophetic
words of David concerning Joab, vrlien he had slain Abner by
deceit, thus, " There shall not be cut off' from the house of
Joab he that suff'ereth a flux, and he that is leprous, and that
supporteth hiraself with a staff', and that faileth by the sword,
and that wanteth bread," 2 Sara. iii. 27, 29 ; he that siifferefli a
flux signifies the profanation of the good of love, he that is le
prous tlie profanation of the trutii of faith, n. 6963 ; he that sup-
portetli himself with a staff', or that is lame, signifies those wifli
whom all good is destroyed, n. 4303, 4314; he that faileth by

9015—9019.] EXODUS. 489
the sword those A-ho continually die by falses, n. 4499, 6352,
7102, 8294 ; he that Avauteth bread those avIio are deprived of all
spiritual life, for bread is the support of spiritual life by good,
n. 6118, 8410 : inasrauch as such were signified by Joab, there
fore Joab by the coraraand of Solomon Avas slain at the altar
whither he fled, 1 Kings ii. 28 to 32.
9015. " And he that smiteth his father and his mother " —
thathereby is signified the blaspheming of the Lord and Ilii
kingdora, appears from the signification of smiting, as denot
ing to hurt by falses, see n. 7136, 7146, 9007, but when it is
predicated of the Lord and His kingdom, it denotes to blas-
Eheiue ; and from the signification of father, as denoting the
lOrd, and of mother, as denoting his kingdora, see n. 8897,
where the fourth precept of the decalogue was explained, and
it Avas shown Avliat is raeant in the internal sense hy honoring
faflier and raother, viz. that it is to love the Lord and Ilis
kingdom, and hence in flie respective sense to love good and
truth; so also to smite father and mother in the respective
sense is to blaspheme the good and trutii of the church.
9016. "Dying shall die" — thathereby is signified, damna
tion, appears frora the signification of dying, as denoting dam
nation, see above, n. 9008.
9017. Verses 16, 17. And he that stealeth a man [vir] and
selleth him,, and he be found in his hand, dying shall die.
And he that curseth his father and his mother, dying shall
dis. And he that stealeth a raan and selleth hini, signifies ap
plication of the trufli of faitii to evil, and alienation : and he
be found in his hand, signifies acknowledgment thereof still :
dying shall die, signifies daranation : and he that curseth his
faflier and his raother, signifies all raanner of denial of the
Lord and of His kingdora by those Avho are ofthe church, and
thereby the profanation of the good and truth of the church :
dying shall die, signifies damnation.
9018. " And he that stealefli a raan and selleth hira " — that
hereby is signified application of the trutii of faith to evil, and
alienation, a])pear8 frora the signification of stealing a man, as
denoting the application of the truth of faitii to evil ; fliat a
man pyv//], in this case a man of the sons of Israel, denotes flie
trufli of faith, see n. 6414, 5879, 5951, 7956, 9007, and that to
steal denotes its application to evil, see n. 5135 ; and from the
signification of selling, as denoflng alienation, see n. 4098,
4752, 4758, 5886.
9019. "And he be found in his hand"— that hereby is sig
nified acknoAAdedgracnt thereof sflll, viz. of the truth of faith,
appears from the significaflon of being found in the hand,
when it is said of the truth of faith, as denoting acknowledg
ment, for Avhen it is acknowledged by any faith, it is found
pertaining to him; in his hand denotes pertaining to him.

iyO EXODUS. [Chap. xxi.
9020. " Dying he shall die " — that hereby is signified dam
nation, see above, n. 9058. The reason Avliy they are damned,
who apply the truths of faitii to evils, and thereby alienate
them frora theraselves, is, because they had before acknow
ledged thera : for the truth of faith, which has been once ac
knowledged, when it is afterwards applied to evil, is coinraixed
with the false derived from evil, hence coraes profanation ; that
this is profanation see from the passages quoted beloAv, n.
9021 : that fliis point may be better understood, let it be illus
trated by an example ; they who are disposed arbitrarily to
dispense those things Avliich are the Lord's, especially Avhich
pertain to the heavenly life of raan, to the intent fliat they raay
liave dominion over all, and may gain the world, Avhen they
take confirming [proofs] frora the Avords of the Lord, are thieves
in the spiritual sense, for they steal trutlis from the Word, and
apply thera to evils ; the reason Avliy the things are evil to
Avliich they apply thera is, because they have for an end do
minion' and gain, and not the salvation of souls; if these same
persons, Avlien they had before no regard to the end of doniiii
ion and .gain, acknoAvledged truths from the Word, which they
apply to evils, they then profane thera, for thereby they com
mix falses derived frora evils Avith truths : such cannot in any
wise escape daranation, for by so doing they deprive them
selves of all spiritual life ; that they deprive themselves of
spiritual life, is evident from this consideration, that when
being left to themselves they think from themselves, and dis
course araongst themselves, they have no faitii in truths, nor
do they believe in the Lord, nor a heaven, nor a hell ; never
theless they have these things upon their lips more than other
people, inasmuch as the ardent desire of obtaining dorainion
aud gain excites them to these things as to means conducive
to their end : this is especially the case in Christian gentilism,
Avliere the idols of sanctified raen are exposed to adoration, be
fore Avliich they theraselves bend the knees and prostrate thera
selves, that they^ raay deceive and persuade by deceit.
9021. " And he that curseth his father and his mother " —
that hereby is signified all manner of denial ofthe Lord and of
!iis kingdom by those who are of the church, and thereby the
profanation of the good and trutii of the church, appears from
the signification of cursing, as denoting aversion and disjunc
tion, see n. 246, 379, 1423, 3530, 3584, 5071, hence also all
manner of denial, for he aa-Iio averts and disjoins himself from
the Lord, denies Him in heart: aud from the signification of
father and mother, as denoting the Lord and His kingdora,
and in the respective sense good and trutii AvIiich are from the
Lord, see n. 8897, 9015. The reason Avhy it denotes by those
Avlio are Avithin the church is, because the precepts, the judg
ments, aud the statutes, Avhich Avere promulgated by the Lord

9020-9023.] EXODUS. 491
from Mount Shiai, were specifically for the sons of Israel,
araongst Avhoni the representative of a church Avas at tiiat tirae
instituted, and by Avhora therefore Avas signified tlie church,
see n. 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215,
7223, 7956, 8234, 8805 ; therefore also by cursing father and
moflier is signified profanation, for they Avho Avifliin the church
iiiaiiy manner deny the Lord, and those things Avhicli are of
His kingdom and church, profane them ; that they Avho are
within flie church can profane holj'- things, but not they avIio
are out of the church, see n. 1008, 1010, 1059, 2051, 3398,
3399, 3898, 4289, 4601, 6348, 6960, 6963, 6971, 8882 : hence
it is that the denial of the Lord is not profanation Avith those
who are out of the church, as with the Gentiles, Mahometans,
and JcAvs.
9022. " Dying shall die," signifies damnation, as above, n.
9008, 9016, 9019. Flow singular the things cohere in the in
ternal sense, is evident frora Avliat has been said and shown ;
for flie internal sense treats in a series of the denial, blas'phein-
ing and profanation of trutii and good which are from the
Lord, but in the external sense no such series appears, for the
subject treated of in this latter sense is A'arious, as concerning
those Avho smite a man that he dies, concerning those avIio slay
a companion by deceit, concerning those avIio smite father aud
moflier, concerning those who steal a raan and sell hira, also
concerning those who curse father and mother; such is the
Word in singulars, viz. that in the internal sense things folloAv
in order and as in a chain, although in the external sense, that
is, in the sense of the letter, they are scattered and in nianv
cases divided.
9023. Verses 18, 19, 20, 21. And when men [viri] shall dis
pute, and a man [vir] shall smite his companion with a stone
or with a fist, and he doth not die, and lieth doivn in a bed ;
if he arise and walk abroad upon his crutch, he that smiteth
shall be guiltless ; only he shall give his cessation, and curing
shall cure. And when a man [vir] shall s'mite his man-servant
or his maid-servant with a staff, and he [or she] die under his
hand, avenging he [or she] shall he avenged. Nevertheless if
he [or she] shall stand a day or two days, he shall not he a ven-
gcd, because he is his silver. And when men shall dispute,
signities contention araongst theraselves concerning truths :
and a man [vir] shall smite his companion Avith a stone or fist,
signifies the invalidating of one from sorae scieufltic or cora
raon trutii : and he doth not die, signifies and is not extinguish
ed : and lieth doAVii in a bed, signifies what is separate iu the
natural principle : if he arise and Avalk abroad upon his crutcJi,
signilies the strength of life in hira: he that siniteth shall be
guilfless, signifies fliat he is not guilty of evil: only he shall
give his cessation, signifies indemnification : and curing shall

493 EXODUS. [Chap. xxi.
cure, signifies restitution ; and AA'hen a raan shall sraite his
man-servant or his maid-servant vi'itli a staff, signifies if any
one Avithin the church evilly treat scientific trutii or the aft'ec
tioii thereof frora his OAvn proper ability : and he die under his
band, signifies so that it be extinguished under his vicAv : a\eng- -
ing he shall be avenged, signifies the punishment of death:
nevertheless if he shall stand a day or two days, signifies a state
of life remaining even to the full: he shall not be avenged,
signifies iion-puiiishment of death : because he is his silver, sig
nifies Avliat is acquired from the proprium.
9024. " And Avlien men shall dispute " — that hereby is sig
nified contention amongst themselves concerning truths, ap
pears frora the signification of disputing, as denoting to con
tend, of Avliich Ave shall speak presently; and frora the signifi
cation of raen [viri], as denoting the intelligent and those Avho
are in truths, and in the abstract sense things intellectual and
truths, see n. 3134, 9007 ; lience the dispute of raen signifies
contention about truths araongst those who are of the church,
iuid ill the abstract sense about thera [truths] in themselves ; for
to dispute in the sijiritual sense is to contend about such things
as are ofthe church, consequently as are of faith ; nothing else
is ineaiit by disputing iu the Word, for the Word is spiritual,
and treats of spiritual things, that is, of those things which are
of the Lord, of His kingdom in heaven and kingdora in earth,
that is, the church : that to dispute signifies in the Word con
tention about truths, and in general for truths against falses,
as also defence, and liberation frora falses, is evident from the
following passages, "A tumult is come even to flie end of the
earth, inasmuch as Jeliovah hath a dispute against tlie nations.
He shall enter into judgraent Avith all flesh. He shall deliver
the Avicked to the SAvord, behold evil exists frora nation to na
tion, and a great storra shall be stirred up frora the sides of the
earth," Jer. xxv. 31, 32, in which words is prophetically de
scribed the perverted state of the church; a tumult denotes
contention for falses against truths aud for evils against goods ;
the eartii is the church ; the dispute of Jehovah against the
nations denotes the contention of the Lord for truths against
falses, and for goods against evils, thus also defence ; nations
are falses and evils ; the sword is the false corabating and con
quering ; a great storm is the false having dominion ; the sides
of the eartii denote Avhere falses burst fortii from evil. Again,
m the sarae proijliet, ^'Jehovah shall dispute their dispute,
that He may give rest to the earth," 1. 34, where to dispute a
dispute denotes to defend truths against falses, and to liberate ;
the eartii denotes the church, Avliich has rest when it is in good
aud thence in truths. Again, " Thou, 0 Lord, hast disputed
the disputes of my soul, thou hast liberated ray life," Lara. iii.
58, where to dispute the disputes ofthe soul denotes to deferJ

9024, 9025.] EXODUS. 493
and liberate from falses. And in David, '¦^Dispute mi; dis
pute, and redeem rae, according to Thy Word vivify me," Psalm
cxix. 154, where to dispute a dispute denotes also to liberate
from falses. And iu Micah, '¦'¦ Ilispute with the mountains,
and let the hills hea,r thy voice," vi. 1 ; to dispute Avifli the
mountains denotes to contend and defend against those that
are elated, and also against the evils of self-love ; the hills
which are to hear his voice are the hurable and tlie}^ Avho are
in charity. And in Isaiah, " I will not dispute to eternity, and
[ will not be Avrathful for ever," Ivii. 16, denoting to contend
against falses. And in Hosea, " Jehovah hath a dispute with
Judah," xii. 2, where the sense is the same ; not to mention
other passages.
9025. " And a raan sraite his companion with a stone or a
fist " — that hereby is signified the invalidating of one frora
sorae scienflfic or coraraon truth, appears frora the signification
of sraiflng, as denoting to hurt, see n. 7136, 7146, 9007, in this
case to invalidate, because it is concerning truths grounded in
scientifics ; and frora the signification of a stone as denoflng
truth, see n. 643, 1298, 3720, 3769, 3771, 3773, 3789, 3798,
6426, 8941, that it denotes ti-uth in the ultiraate of order, that
is in the natural principle, thus scientific [truth], see n. 8609 ;
and from the signification of a fist, as denoting common [or
general] truth, for by the hand is signified flie power Avliich is
of truth, n. 3091, 4931, 7188, 7189, lience by a fist is signified
full poAver from corainon [or general] truth ; trutii is called
coraraon [or general], Avliich is received and every Avhere pre
vails ; hence to sraite Avith a fist denotes Avith full force and
power, in the spiritual sense by truths Avhicli are from good,
and in the opposite sense by falses AA'hich are from evil ; in
which latter sense it is applied in Isaiah, " Behold, ye fast for
dispute and contention, to smite with a fist of wickedness,"
Iviii. 4, Avhere to smite Avith a fist of wickedness denotes full
force by falses grounded in evil. What is meant by invalidat
ing any truth of the church by scientific or common truth, shall
be explained; by scientific truths are meant truths Avhicli are
from the literal sense of the Word ; coraraon truths frora that
source are such as are received amongst the Aailgar and hence
are in common discourse ; such truths are very numerous, and
they i)revail Avitli rauch force ; but the literal sense of the Word
is for the siraple, for those who are initiated into the exterior
truths of faith, and for those Avho do not comprehend interior
things, for it is according to the appearance before the sensual
man, thus according to the apprehension ; hence it is that in
that sense things frequently appear dissimilar and as it were
contradictory to each other, ao for example, sometimes it is said
that the Lord leads into temptation, and at oflier tiraes that He
does not lead [into temptation], sometiraes that the Lord re-

494 EXODUS. [Chap, xxi,
pents, and at other times that He does not repent, sometiraes
that the Lord acts frora anger and Avrath, and at other tiraes
that He acts frora pure clemency and mercy, someflmes that
souls are presented to judgraent iraraediately on the decease of
the body, and at oflier times that they are reserved to the last
judgment, and so fortii : such things, inasrauch as they are de
rived from the literal sense of the vV^ord, are called scientific
truths, and diff'er from the truths of faith which are of the doc
trine of the church, for these latter arise frora the former by ex
plication ; for when they^ are explained, the man of the church
is instructed, that such a manner of expression is used in the
Word for the sake of apprehension and according to appear
ance ; hence also it is, that the doctrines of the church in very
many cases recede from the literal sense of the Word ; it is to
be noted, that the true doctrine of the church is what is here
called the internal sense, for in the internal sense are truths
such as the angels have in heaven. Amongst priests, and
amongst the raen of the church, there are Avho teach and
learn the truths of the church from the literal sense of the
Word, and there are Avho teach and learn frora doctrine deriv
ed frora the Word, which is called the doctrine of faitii of the
church : the latter differ exceedingly frora the former in per
ception, but they cannot be distinguished by the vulgar, inas
much as both the latter and the former speak from the Word
nearly alike ; but the former, Avho teach and learn only the
literal sense of the Word Avithout the doctrine of the church to
regulate, comprehend only those things which are of the natu
ral or external man, Avhereas they who teach and learn from
true doctrine Avliich is derived from the Word, understand also
the things Avliich are ofthe spiritual or internal raan ; the rea
son is, because the Word in the external or literal sense is nat
ural, but in the internal sense is spiritual ; the forraer sense iu
the Word is called cloud, but the latter glory in the cloud, n.
5922, 6343, 6762, 8106, 8781. Frora these considerations it
may noAv be raanifest what is raeant by contenflon among
theraselves concerning truths, and by the invalidating of one
from any scientific or comraon trufli ; scientific and coraraon
truth, as Avas said, is trutii derived from the literal sense ofthe
Word, which, inasmuch as it is dissimilar and as it Avere contra
dictory to itself in respect to appearance, must needs sometimes
invalidate spiritual truths Avliich are of the doctrine of the
church, AA'hich are invalidated when the thought is brought
into doubt by passages in the Word Avhich oppose each other :
the subject here treated'of in the internal sense is concerning
this sta'te respecting the truths of faith pertaining to man.
9026. 'J And he doth not die" — that hereby is signified and
is not extinguished, appears frora the signification of dying, as
denoting to cease to be such, see n. 494, 6587, 6593', conse-

9026—9028.] EXODUS. 495
quently to be extinguished, inasrauch as the subject here treat
ed of in the internal sense is concerning flie agreeraent of the
truths of faith Avifli those things Avhicli are of the literal sense
of the Word, and inasrauch as those things Avliich are ofthe
literal sense of the Word cannot be extinguished, since they
are truths in flie ultiraate of order, therefore the subject hero
treated of is not concerning the smiting of a man by AA'hicIi he
dies, but only concerning flie sraiflng of a raan by Avliich he
does not die, for the things Avhicli are of the literal sense of the
Word may indeed be invalidated, but not extinguished ; and
also after that they have been invalidated, they raay be sepa
rated and next restored by explication ; Avhicli things are sig
nified by what was ordained concerning a man smitten by a
companion, and rising and Avalking upon his crutch. He who
examines the interiors of the Word may see, that for a mysteri
ous reason, which does not fall under [the view of] the under
standing unless it be enlightened by the light of lieaA'en,it Avas
ordained by the Lord, that the smiter should be guiltless, in
case the person smitten rose from his bed and Avalked abroad
on his crutch ; and especially that it Avas ordained by the Lord,
that he avIio smiteth his man-servant, and he doth not die Avith
in a day or two days, should not be avenged, because he is his
silver, Avlien yet it is taking away the life of a man [liom<)], for
he is a man [fiomo], although a servant; but the mysterious
reason Avhy it Avas so ordained by the Lord, does not appear
excej^t by the internal sense, in which the truths of the church
derived from the Word are treated of, Avitli Avliich [truths] the
case is similar, Avlien by a man [inr] disputing and smiting a
companion, and also by a man [¦ww] sraiting his man-servant
and his maid-servant, are raeant sucli things as in the spiritual
sense correspond, Avliich are now explained : Avith the Israelit
ish nation Avas insfltuted a representative church, fliat is, a
church in Avliich internal fliings, Avhicli are of heaven and the
church, might be represented by^ external fliings; therefoi-e
such things also Avere ordained and commanded, as are of no
force ih the way of laAvs since the internal things ofthe church
have been opened and revealed by tiie Lord, for since tiiat
time man was to live tiie internal life, which is the life of faith
and charity, and that external [life], in which internal things
make life.
9027. " And lieth down in a bed "—that hereby is signified
what is separate in the natural principle, appears from the sig
nification of lying doAvn, as denoting to be separated ; and from
the signification of a bed, as denoting the natural principle, see
n. 6188, 6226, 6463 ; how the case herein is, Avill be evident
from Avliat folloAvs.
9028. " If he arise and Avalk abroad upon his crutch — tiiat
hereby is signified strength of life in him, appears from the

496 EXOD OS. [Chap. xxi.
significationof arising, as involving sometiiing of elevation,
in this case [the elevation] of spiritual truth to agreeraent with
scientific truth: and frora the signification of walking, as de
noting to live, see n. 619, 1794, 8417, 8420 ; and from thesig-
iiification of a crutch, as denoting strength, for a staff signifies
the power which is of truth, thus strength, see n. 4876, 4936,
6947, 7011, 7026, in like manner a crutch, but witii applica
tion to such as are not in good health, in which sense it is also
said in David, " They prevented me in the day of ray ruin,
hut Jehovah was to me for a crutch, and brought me fortii into
breadth," Psaira xviii. 18, 19; the day of ruin denotes a weak
state as to the faith of truth ; Jehovah being for a crutch de
notes ability in such case ; to bring forth into breadth denotes
into the truflis Avhicli are of faith ; that this is raeant by bring
ing forth into breadth, see n. 4482. So also in Isaiah, "The
Lord Jehovah Zebaoth reraoveth frora Jerusalera and Judah
the staff and the crutch, every staff of bread and every stafl' of
Avater," iii. 1 ; to remove the staff' and the crutch denotes the
poAver and strengtii of life frora truth and good, the staff' of
bread denotes poAver frora good, the staff" of water denotes
power frora truth. Crutch in the original tongue is an expres
sion implying to lean upon and be supported, which in the
spiritual Avond is effected by truth and good.
9029. "He fliat smiteth shall be guilfless" — that hereby is
signified that he is not guilty of evil, appears from the signifi
cation of being guiltless, as denoting not to be guilty of evil,
for the subject treated of is concerning those, avIio from any
spiritual truth, Avliich is the truth of the doctrine of faitii of the
church derived from the Word, look at any scientific truth,
Avliich is truth derived from the sense of the letter of the Word,
and because tliere appears to be no agreement, therefore spir
itual trutli is invalidated and for sorae tirae separated, but is
not denied or exterminated ; concerning such it is said, that
they are not guilty of evil ; and from the signification of smit
ing,' as denoting to invalidate, as above, n. 9025.
9030. " Only he shall give his' cessation " — that hereby is
signified indemnification, appears from the signification of ces
sation, as denoting indemnification, in this case [the indemni
fication] of spiritual truth, Avliich was invalidated by scientific
truth. That is called spiritual truth, which together with good
raakes the life of the internal raan, but that is scientific truth
which raakes the life of the external raan ; this latter trutii is
derived frora the literal sense of the "Word, but the former
fioin the internal sense of the Word, so also frora the genuine
docti ine of the faith of the church, for this doctrine is the doc
trine of the internal sense.
9031. "And curing shall cure " — ^liereby is signified restitu
tion, 'iz. by interpretation; for the things which are in the

9029-9031.] EXODUS. 497
literal sense of the Word, if they are interiorly viewed, all
agree together ; this case raay be illustrated by what is said in
the Word concerning the sun, that it rises and sets, when yet
it does not rise nor set, but such an appearance is presented to
the inhabitants of the earth, because the eartii turns every day
around its axis ; this natural truth lies concealed in the former,
which is according to the appearance of the external sight ; if
it had been expressed in the Word contrary to that appearance,
the vulgar would not have apprehended it, and what the vulgar
do not apprehend, neither do they believe : the case is sirailar
Avitli respect to the sun of heaven, which is the Lord, concern
iug Avhich it is also said that it rises, but in hearts during
raan's regeneration, and also when he is in the good of love
and faitii ; and that it sets, when raan is in evil and thence in
the false ; nevertheless the Lord is continually in rising, whence
also He is called the East, and never in setting, nor does He
turn Himself from man, but man frora Fliin ; hence the ap
pearance that the Lord turns aAvay His face and also induces
evil ; Avher.efore also it is so said in the Word ; this likeAvise is
truth, but apparent truth, time not repugnant to the forraer.
Frora these considerations it may noAv be raanifest Avliat is
raeant by curing in the internal sense, viz. the restitution of
spiritual truth, Avhich is eff'ected by a just interpretation of
scientific trutii or of the literal sense of the Word. The case
is sirailar Avitli respect to every trutii AA'hich is of the literal
sense, for such truth, in the natural light which pertains to the
sensual raan, appears as it is said in the Word, for the literal
sense is natural, and for the sensual man ; but when the sarae
is presented in the light of heaven, it then appeai-s according to
the internal sense, for this sense is spiritual, and for the heav
enly man ; inasmuch as those things AA'hich are of natural light
vanish in the light of heaven ; for natural light is as a shade or
cloud, and heavenly light is as glory and brightness when the
cloud is removed ; Avherefore als.o the literal sense of the Word
is called a cloud, and the intemal sense glory, see j^reface to
chap, xviii. Gen.' and n. 4391, 5922, 6343, 8106, 8443, 8781.
The reason why by curing is signified to restore in the spirit
ual sense is, because disease and sickness signif^y want of health
of the internal raan, which Avant of health takes place Avlien
he is sick as to his life, Avhicli is spiritual life, thus AA'hen he
turns aside from trutii to the false, and from good to evil ; Avlien
this is the case, spiritual life sickens, and when he altogether
averts hiraself from trutii and good, then it dies, but its death
is called spiritual death, which is daranation : inasmuch as
this is flie case with the life of the internal raan, therefore such
things as relate to diseases and death, are applied in the Word'
to the diseases pf spiritual life and to its deatii ; so also the
cures of diseases or healings ; as in Isaiah, " Jehovah sm'teth
VOL. vm. 32

498 EXODUS. [Chap. xxi.
Egypt, hy smiting and curing, whereby it converteth itself
to Jehovah, and he shall be entreated for them, and shall
cure them,," xix. 22. Again, in the same prophet, " But He
was thrust through for our prevarications. He was bruised for
our iiiiquifles; the chastisement of our peace Avas upon Him,
and in His woimd a cure weis given to us," liii. 5, speaking of
the Lord. And in Jeremiah, " Eeturn ye perverse sons. Twill
cure your aversions," iii. 22. Again, in the same prophet,
" Behold I will cause to come up upon him a cure and heal
ing, and Twill cure them,, and I Avill reveal to thera an abun
dance of peace and truth," xxxiii. 6. Again, " Go up to Gil
ead, and take balsam., O virgin daughter of Egypt, in vain
hast thou multiplied medicines, there is no cure for thee," xlvi.
11. And in Ezekiel, " Near the river carae up upon its bank
on this side and on tliat a tree of food, whose leaf faileth not
neither is the fruit consuraed, it is reborn in its raonflis, be
cause the waters thereof corae forth from the sanctuary, hence
its fruit is for food, and its leaf for m.edicines," xlvii. 12 ; the
ft-uit which is for food denotes the good of love and charity
which is for the nourishment of spiritual life ; the leaf Avhichis
for medicines denotes the truth.s of faith which are for the re
creation and restitution of that life ; that fruit is the good of
love and charity, see n. 3146, 7690, and that leaf is the trutii
of faith, see n. 885. Inasmuch as diseases and sicknesses, also
cures and medicines, in the Word are applied not to natural
life, but to another life which is distinct from natural life, it is
hence evident to him who is at all considerate, that raan has
another life, which is that of his internal raan ; they who en
tertain gross thoughts concerning the life of raan, believe that
he has no other life than that of the body, Avhich is the life of
the external or natural man ; they wonder what the life of the
internal raan is, yea what the internal raan himself is ; if they
are told that that life is the life of faith and charity, and that
the internal raan is his spirit Avhicli lives after death, and
which is essentially the raan hiraself, they wonder still raore ;
and such of them as live only to the body and not to the soul,
thus Avho are only natural men, have no apprehension at all of
any thing relating to the life of faith and charity, and to the in
ternal man, for their thought is derived merely from natural
light, and not at all from spiritual light ; wherefore also after
death they reraain gross as to thought, and live in the shade of
death, that is, in falses derived frora evil and are altogether
darkened and blinded by the light of heaven.
9032. The subject treated of in these two verses is concern
ing sjjiritual truth, which is the truth of the doctrine of faith
derived from the Word, invalidated byscientific truth, which
is the truth of the literal sense of the Word ; but whereas it is
coraraonly believed that the truth of the doctrine of faith of the

9-J32, 9033.] EXODUS. 49(5
church is one and flie sarae thing Avifli the truth of flie literal
sense of the Word, it is alloAved'to illustrate the subject by an
example ; the genuine truth of the doctrine of flie church is,
that charity toAvards the neighbor and love to the Lord consti
tute the church Avith raan, and that those loves are insinuated
frora the Lord by faith, that is, by the truths of faitii which
are frora flie Word, consequently that faitii alone does not
[constitute the church Avith man] ; he Avho is in that trufli, and
consults the Word, finds if eA-ery where confirraed ; but Avliere
he meets Avitli expressions concerning faith, and no raention
made at the sarae time of love, he hesitates, and begins to
cherish doubt concerning the trutii ofthe doctrine of his faith ;
hence that truth is so long invalidated, and is separated from
the other truths, Avhich are of doubtless faith. Let the Avords
of the Lord in Mark concerning faitii serve for illustration,
" He who shall believe and he baptized, shall he saved ; hut he
who shall not believe shall he condemned," xvi. 16 ; inasmuch
as the subject here treated of is concerning faith and not at the
.same tirae concerniug love, the raind raay reraain in doubt
concerning the truth of its doctrine, that heavenly love insinu
ated by the truths of faith raakes the church ; but when this
scientific truth, that is, the trutii of the literal sense of the
Word, is vicAved interiorly, it is evident that it still agrees with
the trutii of doctrine ; for by being baptized in the internal
sense is signified to be regenerated, n. 4255, 5120 ; and to be
regenerated is to be led into the good of love and charity by
the truflis of faifli, n. 8548 to 8553, n. 8635 to 8_640,_ n. 8742 to
8747, hence it is raanifest that the truth, Avhich is ofthe literal
sense of the Word, agrees wifli the truth of doctrine, if it be
only understood what is signified by being baptized : and flie
reason AA-liy it is said that he who shall not believe shall be
condemned, is, because he cannot be baptized, that is, regener
ated, thus he cannot be introduced into the church, still less
become a church ; for bapflsm is a symbol of regeneration,
and thereby of introduction into the church, that is, into good
by truths from the Word. From these considerations it is now
evident Iioav the fliings are to be understood, which In the in
ternal sense are signified by a man sraiflng a companion with
a stone or fist, and he doetli not die, but lieth doAvn in a bed, if
he arise and walk on his crutch, that he shall be guiltless, but
that he shall giA^e cessation, and shall cure ; tiie internal sense
is, if flie truth of the doctrine of the faith of the church be in
validated by scienflfic truth which is frora flie literal sense of
the "Word, and yet is not exflnguished, that it shall be indem
nified and restored, Avhich is eft'ected by just interpretation
9033. The subject treated of in these two verses abovcAvas
cOncernino- the invalidation of spiritual truth, that is, of the
truth of the doctiine of the faith of the church ; but in the two

500 EXODUS. [Chap. xxi.
verses which now folloAv, the subject treated of is concerning
the invalidation of scientific trutii Avliich is that of the literal
sense of the Word, by spiritual trutii which is of the doctrine
of the faith of the church ; this indeed appears like to the for
mer, but still it is not like, wherefore also let an example here
be taken for elucidation ; it is a spiritual truth or genuine truth
of the doctrine of the faith of the church, that the Lord pun
ishes no one, because He is mercy itself, Avherefore whatsoever
He acts, He acts from mercy, and in no case from anger aud
revenge, and yet the Lord says in MatthcAv, " Fear ye not those
who can kill the body ; but rather fear Hira, who can destroy
both body and soul in Gehenna," x. 28 ; in this passage it is
said of God, that He is to be feared, because He can destroy
body and soul in Gehennah, Avhen yet He destroys no one ;
nevertheless it is a truth, wherefore it is not to be extinguished,
that is, denied, for if it be denied, faith in the Word perishes,
and if faith in the Word perishes, raan cannot spiritually live,
for raan has spiritual life by faith grounded in the Word : the
case herein is this ; it is a law of Divine order, that good should
have in itself recompense, thus heaven, hence it is that evil has
in itself punishraent, thus hell ; the forraer law is frora the Lord,
because the Lord wills good to all ; but the latter law not so,
because the Lord Avills evil to no one ; ncA'crtheless such is the
effect, not from the Lord, but from the man who is in evil,
consequently frora evil : this however is attributed to the Lord
in the sense of the letter of the Word, because it so appears,
therefore because it is apparent truth, it ought not to be de
nied, that is, extinguished, for thereby faith in favor of the
Word Avould be extinguished, which faith the siraple have ;
see n. 2447, 6073, 6992, 6997, 7533, 7632, 7643, 7679, 7710,
7877, 7926, 8197, 8227, 8228, 8282, 8483, 8631, 8632, 9009.
9034. "And when a man [vir] shall smite his man-servant
or his maid-servant with a staff'" — that hereby is signified if
any one within the church evilly treat scientific truth or the af
f'ection thereof frora his own 2:)roper power, appears frora the
signification of sraiting, as denoting to evilly treat, for smiting
is predicated of any hurt Avhatsoever ; and frora the significa
tion of man [vir], in this case a man of the sons of Israel, as
denoting one who is of the church, and hence in spiritual
truth, which is truth of the doctrine of the faith of the church,
derived frora the Word, see n. 6426, 6437, 6862, 6868, 7035,
7062, 7198, 7201, 7216, 7223, 7966, 8234, 8805 ; and frora the
signification of a raan servant, as denoting scientific truth, Avliich
is the truth of the Word but of its literal sense, of Avliich Ave
shall speak presently ; and frora the signification of a raaid-ser
vant, as denoting natural affection, thus the affection of scien
tifics, because these are in the natural principle, see n. 1S95,
2567, 3835, 3849, 8993, 8994 ; and from the signification of a

9034, 9035.] EXODUS. 501
staff, as denoting natural power, see n. 4876, 4936, 6947, 7011,
7026 ; in this case OAvn proper poAver, because tiie man-servant,
of whom it is said, Avas bought : hence it is evident, that by
the Avords Avhen a man shall smite his man-servant or his inaidf-
servant Avith a staff', is signified, if anj- one within the church
evilly treat the scientific truth of the Word, or the affection
thereof. The reason Avliy a man-servant denotes the truth of
the literal sense of tiie "Word is, because by a servant in general
are siguified inferior or exterior things, inasmuch as these servo
superior or interior things, see n. 2541, 5161, 5164, 5936, 7143;
hence by a servant is signified the natural principle, inasmuch
as this serves the spiritual, see n. 3019, 3020, 5305, 7998 ; con
sequently scientific truth, Avhicli is of the literal sense of the
Word, for tliis serves spiritual truth, AA'hich is of the internal
sense ; the truth of the internal sense of the Word is the sarae
thing with the genuine trutii of the doctrine of the faitii of the
church. It may be expedient briefly to say how the truth of
the literal sense serves spiritual trutii ; the man of the church
first learns trutii frora the literal sense of the Word, which is
comiiion trutii accoraraodated to the apprehension of flie exter
nal man, Avho is in natural light ; this truth is received by an
external Avay Avliich is by hearing, and is stored up in the ineiiio-
ry of the external man where are also various scientifics derived
from the Word, n. 2469 to 2494 ; afterwards the things stored
up in this meraory are subjected to the sight or intuition of the
internal man, who sees from the light of heaven ; this man calls
forth thence by election the truths which agree Avitli the good,
which fioAvs in from the Lord by the way of the soul, and which
the raan had received ; there the Lord conjoins truths Avith good ;
the truths which are thus conjoined in the internal man are
called spiritual truths, and the good Avith which the truflis are
conjoined is called spiritual good ; this good formed by truths
is Avliat makes the spiritual life of man ; the truths fliemselves
iu fliat state are called the truths of faith, and the good is called
the good of charity ; the good in which truths are thus iraplant
ed is tlie church wifli man. From these considerations it is
evident iu Avhat manner the truths of the literal sense of the
Word serve for the forinaflon of spiritual truflis, in general for
the formaflon of faith and charity, Avhioh consfltutes spiritual
life, which life consists in being aff'ected wifli truflis for the
sake of good, and in being aff'ected with good derived from
truths, and lastly in being aff'ected Avith truths derived froin
good. 9035. " x\iid he die under his hand "—that hereby is signi
fied so fliat it be exflnguished under his view, appears frora the
significaflon of dying, as denoflng to be extinguished, see above,
n. 9026 ; and from the signification of under his hand, as de
noting under tiie vIcav, for by hand is signified the power which

502 EXODUS. [Chap. xxi.
is of spiritual truth, n. 5321, 5328, 7011 ; thus which is of the
view, for view [intuition] is effected frora that truth, and is per
ception : for the truths of the literal sense of the Word, stored
up in the natural memory of raan, forra there as it Avere a plain
[or extensive range of country] for the view of the internal
man, into whora light frora heaven flows in, from which plain
the internal raan cliooses such things as agree with the good
pertaining to himself, as was said above, comparatively as the
eye selects from a range of gardens such things as conduce to
the uses of its life.
9036. " Avenging shall be avenged " — -that hereby is signi
fied the punishment of death, appears frora the signification of
being avenged or of takiiig vengeance, as denoting the punish
raent of death, in this case the punishment of spiritual death,
which is daranation ; for the ti'uth of the literal sense of the
Word is extinguished, and with it faith in the Word. How
the case herein is, raay be seen above, n. 9033 ; and also below,
n. 9039.
9037. " Nevertheless if he shall stand a day or two days " — ¦
that hereby is signified a state of life reraaining e\'en to the
full, appears frora the signification of a day, as denoting a state
of'life, see n. 893, 2788, 3786, 4850 ; and from the signification
of tAvo days, as denoting a succeeding state^ n. 1335, thus a full
state, viz. of view [or intuition] ; for when in the Word raention
is raade of one day, or one week, or one month, or one year, a
whole period of tirae or state is signified, n. 2906 ; and when
two days is added, it signifies even to the full.
9038. " He shall not be avenged" — that hereby is signified
no|i-puni8hraent of death, appears frora the signification of
being avenged, as denoting the punishraent of death, as above,
n. 9036.
9039. "Because he is his silver" — that hereby is signified
Avliat is acquired from the proprium, appears from the signifi
cation of silver, as denoting truth, see n. 1661, 2924, 5658,
6112, 6914, 69l7, in the present case, inasrauch as the subject
treated is concerning a slave bought, it denotes trutii acquired
by tile proprium : that is called truth acquired by the pro
prium, Avhich by induction from conceived principles is be
lieved by the proprium to be truth, and yet is not trutii ; such
is the truth pertaining to those who, not being illustrated by
the light of heaven, explain the 'Word, that is, who read it
not from the affection of truth for the sake of the good of life,
for these are not illustrated; if this [truth] be extinguished
after a full view [or intuition], there is no punishment of death,
that is, damnation, because it is not Truth Spiritual-Divine,
but if it be extinguished before a full view [or intuition], there
is damnation, for it is a rejection of the truth of faith itself ;
for what has been raade [an object] of any one's faith, altiiough

9036—9040.] EXODUS. 503
it -was not true, ought not to be rejected, unless by a full view
[or intuition] ; if it be rejected sooner, the first principle [ele
ment or ground] of his spiritual life is extirpated ; wherefore
also the Lord in no case breaks such trutii pertaining to man,
but as far as possible bends it. Let an exaraple serve for illus
tration ; he who believes that the glory of heaven and the joy
thence derived consist in dorainion over many, and from this
conceived principle explains the Lord's words concerning the
servants Avho gained ten pounds and five, that they should have
power over ten cities and over five cities, Luke xix. 11 ; and
also the Lord's words to the disciples, that they should sit on
thrones, and judge the twelve tribes of Israel, Luke xxii. 30;
if he extinguishes his faith, Avliich is the faith of truth ground
ed in the literal sense of the Word, before a full vicAv [or in
tuition], he occasions the loss of his spiritual life ; but if after
a full view [or intuition], he interprets those words of the Lord
frora his other Avords, that he who wills to be gi-eatest, raust be
the least ; and he who would be the first, raust be the servant
of afl. Matt. XX. 26, 27, 28 ; Mark x. 42 ; Luke xxiJ. 24 to 27,
in this case, if he extinguishes his faith concerning heavenly
glory and joy, as arising from dominion over many, he does
not occasion the loss of his spiritual life ; for by the cities, over
which they Avere to have power aa'Iio gained the pounds, are
signified the truths of faith, n. 2268, 2450, 2712, 2943, 3216,
and hence intelligence and Avisdora; in like raanner by the
thrones upon which the disciples were to sit, see n. 2129, 6397;
they AA'ho in heaven- are in superior intelligence and Avisdora
derived from the truths of faitii are in such humiliation that
they attribute the all of power to the Lord, and nothing to
themselves, Avherefore neither do they place any tiling of glory
and of joy in having dominion but in serving; and when they
are in this state, they are in dominion, and also in glory a,nd
joy above others, but not grounded in [the love of] dominion
as was said, but in the aff'ection of love and charity, which is
that of serving others ; for the Lord flows in with poAver witii
those Avho are humble, but not with those who are elated, be
cause the former receive influx, but the latter reject it, see n.
7489, 7490, 7491, 7492.
9040. Verses 22 to 27. And when men [viri] shall qua'rrel,
and shall by a blow affect a woman 'with child, and her births
shall come forth, and no damage he done ; flning he shall be
fliied, as the lord of the woman shall impose ujjon him, and he
shull give to trie jiidges. And if damages shedl be done, tliou
shalt give soidj&r soul, eye for eye, tooth for tooth, hand for
hand, foot for foot, burning for burning, wound for wound,
stripe for stripe. And when a man [vir] shcdd smite the eye
of his man-servant, or the eye of his maid- servant, and shall
damage it, he shall send him away free for his eye. And if

504 EXODUS. [Chap. xxi.
he shall strike out the tooth of his man-servant, or the tooth of
his maid-servant, he shall send him away free for his tooth.
And Avhen raen shall quarrel, signifies grievous contention
among truths : and shall bj"- a blow affect a woraan with child,
signifies the hurting of the good Avhich is frora trutii : and her
births shall corae forth, signifies if still it be confirraed in the
natural principle : and no daraage be done, signifies that thus
there is no hurting in that principle : fining he shall be fined,
signifies araendraent : as the lord of the Avoraan shall irapose
upon him, signifies until it agree with the truth of good : and
he shall give to the judges, signifies according toAvhatis equit
able : and if daraage be done, signifies hurting : thou shalt
give soul for soul, signifies the law of order, that thou shalt do
BO to a neighbor as thou art willing he shall do to thee, conse
quently that what thou doest to another shall be done to thy
self; soul is spiritual life : eye for eye, signifies if any thing in
the interior intellectual jjrinciple : tooth for tooth, signifies if
any thing in the exterior intellectual principle : hand for hand,
signifies if any thing of the poAver of spiritual truth : feoffor foot,
signifies if any thing of the power of natural trutii : burning for
burning, signifies if any thing of the affection which is of love
interiorly in the Avill principle: Avound for avouucI signifies if
any thing of afl'ection which is of the love exteriorly in the will
principle : stripe for stripe, signifies if any thing of affection in
the intellectual principle, viz. which are extinguished or hurt:
and when a raan shall sraite the eye of his raan-servant, signi
fies if the internal man shall hurt the trufli of faith in the ex
ternal or natural [man] : or the eye of his maid-servant, signi
fies or if [he shall hurt] the aff'ection of trutii therein : and shall
damage it, signifies if he shall destroy: he shall send hira aAvay
free f(-)r his eye, signifies that he can no longer serve the inter
nal [man] : and if he shall strike out the tooth of his man-ser
vant or the tooth of his raaid-servant. signifies if he shall de-
stroj' trutii or the affection thereof in the sensual principle:
he shall send liiin away free for his tooth, signifies that he can
no longer serve the internal [man].
9041. " And Avlien raen shall quarrel " — that hereby is sig
nified grievous contention among truths, appears frora the sig
nification of quarrelling, as denoting grievous contention ; and
frora the signification of men [viri] in this case [raen] of the
sons of Israel, as denoting those who are of the church, and in
its truths, iu the abstract sense the truths of the church, seo
above n. 9034.
9042. " And by a blow shall affect a woman Avith child" —
that hereby is signified the hurting of goodAvhich is from truth,
appears from the signification of affecting by a bloAv, as denot
ing hurting ; and from the signification of aAvonian Avith child,
as denoting the formation of good from truth ; the reason why

9041—9043.] EXODUS. 505
this is signified by a woraan with child is, because theiegener-
ation of man, which is the generation of spiritual life pertain
ing to him, in the internal sense of the Word, is raeant by the
generation of his natural life which is from his parents ; for
when man is born anew, then he is first conceived, next he is
carried as it were in the womb, and lastly he is born ; and
Avhereas the regeneraflon, or the generation of spiritual life, is
flie coiijuncflon of truth and good, that is, of faith and charity,
therefore by carrying in the womh, is signified the iniflaflon of
trutii into good ; hence it is evident what is signified by a wo
man Avith child, viz. the state of the formation of good frora
truths ; that the womb denotes where truth and good lies con-
cealed,_ see n. 4918, 6433 ; that to be in the womb, and to corae
forth frora the womb, denotes to be regenerated, see n. 4904,
8043 ; and that generaflons and nativities are of faifli and char
ity, _n. 613, 1145_, 1255, 2020, 2584, 6239. The state of the for-
raaflon of good from truths is also signified by a woraan Avith
child in Jereraiah, " Behold I bring thera frora the land of the
north, and Avill gather thera together from the sides of the
earth, amongst thera the blind and the larae, the woman with
child, and slie that bringeth fortii together," xxxi. 8 ; the sub
ject treated of in this passage in the internal sense is concern
ing a new church from the Lord, in Avhich sense b}- bringing thera
¦from the laud ofthe nortli is signified frora an obscure princi
ple of faith, see n. 3708 ; by the sides ofthe earth frora which
they shall be gathered together, is signified Avhere flie good
and trutii of the church corainence, for earth denotes the church,
see n. 566, 662, 1066, 1067, 1262, 1413, 1607, 1733, 1850, 2117,
2118, 2928, 3356, 4535,4447, 5577, 8011, 8732, the sides thereof
denote where the first and last principles of the church are ; by
the blind are signified those avIio are in ignorance of truth, and
yet receive truth Avhen instructed, n. 2383, 6990 ; by the lame
those Avho are in good but not genuine by reason of the ignor
ance of truth, n. 4302 ; by her vA-ho is Avith child, those with
Avhoin good is forming by truflis ; and by her Avho bringeth
forth, those who are in the life of faith in act, n. 3905, 3915,
3919. That such things are signified in the above passage,
may be manifest also from this consideration, that otherAvise it
would have been supei-fiuous and needless to make mention of
flie blind and lame, or her that is with child, and her that
bringeth forth together.
9043. " And her births go forth " — that hereby is signified
if still it be confirmed in the natural principle, appears frora
the signification of going forth, when speaking of the Ibrraation
of good frora truths, as denoting from the internal or spiritual
raan into the external or natural, of Avhich Ave shall speak pre
sently ; and frora the signification of births, as denoting goods
i'rom ti'uths scientifically and perceptibly acknowledged, and

506 EXODUS. [Chap, xxi
thereby confirmed ; for by bringing forth in the spiritual sense
is meant to acknowledge in faith and act see n. 3905, 3915,
3919, 6685. The case herein is this ; the man, Avho is conceiv
ed ancAv, is carried as it were in the womb, and is born, that is,
he who is regenerating first draws frora the doctrine of the
church, or frora the Word, those things which are of faitii and
charity, which on this occasion he stores up amongst scientifics
in the raemory of the external or natural raan; hence they are
called forth into the internal man, and are stored up in its
meraory ; that man has two memories, see n. 2464 to 2494 ;
this is flie beginning of spiritual life with raan, but he is not yet
regenerated ; that he raay be regenerated, the external or natii
ral raan must be in compliance, and hence in agreement with
his internal man ; that man is not regenerated, until his exter
nal or natural man is also regenerated, see n. 8742 to 8747 ;
and that the external man is regenerated by [or through] the
internal frora the Lord, n. 3286, 3321, 3493, 4587, 5651, 6299,
8746 ; and that the Avliole raan is regenerated, when his natural
man is, n. 7442, 7443. Inasrauch now as the things which re-.
late to regeneration are expressed in the Word by those things
which relate to the generation or birth of raan frora his parents
in the world, it raay be raanifest frora the process of regenera
tion above described, what is meant or signified by conception,
by carrying in the womb, by going fortii fi-om the womb, and
by birth, in the spiritual sense, viz. that going forth from the
womb denotes frorii the internal man into the external or natu
ral, and that the birth denotes spiritual good, that is, the good
of charity from the truths of faith, from the internal raan iu
the external or natural ; Avhen good is in the natural [man or
rinciple], then the man is ucav, his life is then from good, and
is form from truths derived frora good, and he is as an angel,
for the angels have life from good, and have form from truths,
which is the human form ; but this is a paradox to the natural
man. 9044. " And no damage is done " — that hereby is signified
that thus there is no hurting in that principle, viz. in the nat
ural principle, appears without explication.
9045. " Fining he shall be fined " — that hereby is signified
amendment, appears frora the signification of fining, as denot
ing amendment, for a fine is for tlie sake of amendment.
9046. " As the lord of the Avoinau shall irapose upon him "
— that hereby is signified until it agree with the truth of good,
appears from the signification of the expression, as he shall im
pose upon hira, when spoken of a fine, as denoting araendraent
even to satisfaction, thus until there is agreement, of Avhich we
shall speak presently ; and from the signification of lord, viz.
of the AVoman, as denoting trutii ; and frora the significatiou of
woman as denoting good ; for the lord or man [vir] of the avo-

I

I

9044—9048.] EXODUS. 50T
man, in the spiritual sense of the Word signifies truth, and the
woraan good, because by the raarriage of a man [vir] with a
woman is represented the raarriage of trutii and good, n. 915,
2517, 4510, 4823. By araendraent until there is agreement, is
raeant restitution of the hurt occasioned by untiinely birth, in
flie spiritual sense, by the bringing forth or exclusion of good
grounded in truths frora the internal raan into the external or
natural, not in just order ; restitution is raade when they after
wards agree together, and they agree together when the exter
nal or natural man does not act frora himself but frora the in
ternal, or the spiritual principle in the natural, as the soul in
its body ; when this is the case, then the external or natural
LU-iuciple lives frora the life of the internal, which is the new
life or life of the regenerate.
9047. "And he shall give to the judges" — that hereby is
signified according to AA'hat is equitable, appears from the sig
nification of judges, as denoting those Avho decide and decree
frora what is just and equitable, hence to give to judges, or
before judges, denotes according to what is equitable, thus
neither more nor less, if more, they will make it equal, also
if less. 9048. " And thou shalt give soul for soul " — that hereby is
signified the law of order, that thou shalt so do to a neighbor
as thou art willing that another should do to thee, consequent
ly that what thou doest to anoflier shall be done to thyself, ap
pears from this consideration, that to give soul for soul, eye for
eye, tooth for tooth, and so forth, denotes that as thou hast done
to another so will it be done to thyself. The reason Avhy this
law was given to the sons of Israel was, because such is the
law in the spiritual world ; he who there does good to anoflier
from the heart, receives like good, hence he who does^ evil to
anotiier from the heart, receives like evil : for good from the
heart is conjoined with its recompense, and evil from the heart
is conjoined M'ith its punishment, hence there is a heaven for
the good, and a hell for the evil. That this is the case, it has
been given me to knoAV from rauch experience; for the case
herein is this ; with hira who does good frora the heart, good
fi-ora heaven flows in from all sides into his heart and sou], and
by inspiring inspires it, and on fliis occasion flie affecflon of
love is increased at the sarae time for the neighbor to Avhoin he
does good, and Avith fliat aff'ecflon delight, Avhich is a delight
celesflal, ineffable; the reason of this is, because flie good of
love from the Lord is in heaven a universally reigning prin
ciple, and floAvs in confluually according to the degree in Avhich
it is expressed to anoflier. The case is sirailar iu respect to
evil; Avifli him AA'ho from the heart does evil to anoflier, evil
from hell floAVS in fi'oin all sides into his heart, and by exciting
excites it ; on this occasion the aff'ecflon of self-lcve is increased

508 EXODUS. [Chap, xxl
at the sarae time, aud Avith it the delight of hatred and revenge
against those Avho do not submit themselves; the reason of
this is, because the evil of self-love is in hell a uni\-ersally
reigning principle, and floAA's in continually according to the
degree in Avhicli it is expressed to anoflier; when this is the
case, punishing spirits are iniraediately present, Avho chastise
the ofi'ender, and by this the evil with its delight is restrained.
The ground of these proceedings is, because the laws of order
in the other life are not learnt from books, and thence stored
up in the memory, as Avitli men in the Avorld, but are inscribed
on hearts, the laws of evil on the hearts of the evil, and the
laAvs of good on the hearts of the good, for every raan carries
along Avith hira into the other life that principle, which by his
life in the world he had implanted in his heart, viz. an evil
principle Avith the evil, and a good principle with the good.
The laAv of order, from which the above proceedings flow, is
what the Lord taught in Matthew, " All things whatsoever ye
would that men should do unto you, even so do ye to them;
this is the law andthe prophets," vii. 12 ; Luke vi. 31. Order
is frora the Divine Truth which proceeds from the Lord ; the
laAvs of order are truths derived frora good in heaven, and
truths sejiarate from good in hell; they are called separate,
not as being so separate of the Lord, but of man ; good is sep
arated by its non-reception. Tlie laAv, which is called' the law
of retaliation, is thus described in Leviticus, "Whosoever shall
smite the soul of a beast, he shall restore it, soul for soul ; if a
raan [vir] cause a defect in his neighbor, as he hath done so
shall it be done to him, breach for breach, eye for eye, tooth for
tooth. As he hath caused a defect in a man, so shall it be
caused in hira ; he that smiteth a beast shedl restore it, and he
that s'mitetlia inan shall he slain," xxiv. 18 to 22. Inasrauch
as evil has along with it punishment, therefore it is said by flie
Lord, that e\'il ought not to be resisted ; and at the sarae tirae
it is explained how the case is Avith the above law in the spir
itual Avorld Avith those Avho are in good in respect to those avIio
are in evil, in fliese A^'ords in Matthew, " Ye have heard that
it hath been said, an eye for an eye, and a tooth for a tooth ;
but I say unto you, that evil ought not to be resisted ; hut who
soever shall smite thee on thy right cheek-hone, turn to him the
oilier also ; and if any one will sue thee at the law, and take
thy coat, let him have thy cloak also ; and whosoever shall com
pel thee to go one mile, go with him two. Give to him that
asketh thee, and him that 'mould borrow of thee, turn not away,"
V. 38 to 43. Who cannot see that these words are not to be
understood according to the sense of the letter ; for who is
bound to turn the left cheek-bone to hira Avho smites the right
cheek-bone ; and who is bound to give his cloak to him, w"ho
would take away his coat ; and who is bound to give his pro-

9048.] EXODUS. 509
perty to all who ask ; and who raay not resist ev il ? But no
one can understand these Avords, who does not knoAV what "is
signifled by flie right cheek-bone and the left, what by a coat
and a cloak, also what by a mile, and likewise by borroAving,
and so forth. The subject there treated of is concerning spir
itual life, or the life of faith, not concerning natural life, which
is the life of the world. The Lord opens in this chaptei aud
the folloAving the interior things Avhicli are of heaven, but by
such things as are in flie Avorld. The reason why he opened
them by such things as are in the world was, lest worldly raen
should understand, and that none but heavenly raen raight un
derstand ; the reason why worldly raen were not to understand
Avas, lest they should profane the interior things of the Word,
for thereby they Avould cast theraselves into the most direful
hell of all, which is the hell of the profaners of the Word;
therefore it is said by the Lord in Luke, " To you it is given to
know the mysteries of the kingdom of God, but to the rest in
parables, that seeing they may not see, and hearing they raay
not hear," viii. 10 ; and in John, " Esaias said. He hath blinded
their eyes, and closed up their heart, that they should not see
with their eyes, and understand with the heart, and convert
themselves, and I should heal them," xii. 40, it is said lest I
should heal them, because they who are healed, and return
again to falses and evils, are guilty of profanation ; these are
they who are raeant in Matthew, chap. xii. 43, 44, 45. But it
shall now be said, what is raeant in the internal sense by the
words of the Lord above quoted ; the subject there treated of
in that sense, is concerning those who are Avilling by falses to
destroy the truths of faith, thus to destroy the spiritual life
pertaining to raan when he is in temptations and persecutions,
and pertaining to good spirits when they are in infestations
from evil spirits ; by cheek-bone is signified the aff'ection of in
terior truth ; by the right cheek-bone the aff'ection of truth from
good ; by smiting is signifled the act of hurflng it ; by coat and
cloak is signified truth in the external forra, n. 4677, 4741, 4742 ;
by Slicing at law is signified an attempt to destroy ; by a mile
is signified that which leads to truth, for the like is signified
by a mile as by a way, and that a way denotes Avhat leads to
truth, see n. 627, 2333, 3477 ; by lending is signified to in
struct ; hence it is evident what is signified by giving to all
who ask, viz. to confess all things of his faith in the Lord; the
reason therefore why evil ought not to be resisted is, because
evil does not at all hurt those who are in truth and good, for
they are protected by the Lord. These are the things which
are stored up under flie above words of the Lord ; and this
being the case, the Lord only saith. Ye have hewrd that it hath
been said, an eye for an eye, and a tooth for a tooth, but no
more; because by an eye is signified the interior truth of fai th.

510 EXODUS. [Chap. xxi.
and by a tooth the exterior truth of faith, as will be seen in
what follows. From these considerations it is e\'ident in Avliat
manner the Lord spake when he was in the world, viz. that
He spake as in the Word of the Old Testament throughout, at
once for the angels in heaven, and for raen in the world, for
His speech Avas in itself Divine and celestial, because it Avas
from the Divine [being or principle], and by [or through]
heaven ; but the things Avhich He spake were presented by
such things as corresponded in the world ; those things Avhich
correspond the internal sense teaches. That to smite the
cheek-bone denotes to destroy truth, is evident from passages
in the Word where mention is made of smiting ihe cheek-bone ;
and since in the genuine sense it signifies the destruction ot
truth, therefore in the opposite sense it signifies the destruction
of the false, in which sense it occurs in David, " Thou, shall
smite all mine enemies [on] the cheek-hone ; thou shalt break
the teeth of the Avicked, Psaira iii. 7 ; and in Micah, " With
a re>d thou shalt smite on the cheek-bone the judge of Israel,"
V. 1 ; and in Isaiah, " A bridle of him. that sediocetli on the
cheek-hones of the people," xxx. 28 ; for the face signifies afi'ec-
tions, n. 4796, 4797, 4799, 5102, 5695, 6604 ; hence those things
which are of flie face signify such things as are of the afl'ec-
tions, and correspond to their funcflons and uses, as the eye
signifies the understanding of truth, the nostrils the perception
of truth ; those things which are of the mouth, as the cheek
bones, the lips, the throat, the tongue, such things as relate to
tiie utterance of trufli, n. 4796 to 4805.
9050. That soul signifies spiritual life, is manifest from the
signification of soul, as, being the life of man, but the life of
his faith, Avliich is spiritual life. In the Word throughout raen
tion is raade of heart and soul, and by heart is there signitied
the life of love, and by soul the life of faith. Man has two fa
culties receiving life from the Lord, one is called will, the other
understanding ; to the faculty which is called will, pertains
love, for the goods of love constitute its life ; but to the facul
ty which is called understanding, pertains faith, for the truths
of faith constitute its life ; but these Iavo lives pertaining to
man are still one [thing], and when they are one fliing, then
the things which are of faith are also of love, for they are
loved, and on the other hand the things which are of love are
also of faith, because they are believed ; such is the life per
taining to all in heaven. The reason why the life of love, or
what is the same thing, the Avill, is expressed in the Word by
heart, and why the life of faith, or what is the same thing, the
understanding, is expressed by soul, is, because they who are
in love to the Lord, and are called celestial, in the Grand Man
or heaven constitute the province of the heart, and they who
are in faith in the Lord, and thence in charity towards the

9050.] EXODUS. 611
neighbor, constitute the province of the lungs, see n. 3635,
3883 to 3896 ; hence it is that by heart in the Word is signified
love, which is the life of the will, and by soul faith, which is
the life of tiie understanding, n. 2930, 7542, 5910; for soul in
the original tongue is an expression taken frora respiration,
which is of the lungs. The reason why faith pertains to 1,he
intellectual faculty is, because this faculty is illustrated by tiie
Lord when man receives faith, hence he has light or perceijtion
of truth in such fliings as are of faith Avhen he reads the "Word ;
and the reason why love pertains to the voluntary faculty is,
because this faculty is enkindled by the Lord when man receives
love, hence he has the fire of life, and the sensiflve percepflon of
good. From these consideraflons it may be raanifest, what is
properly_ meant in the Word by the heart, and what by the
soul, as in the following passages, " Thou shalt love Jehovah
thy God from the whole heart, and from the whole soul, and
from all thy strength," Dent. vi. 5: again, "Thou shalt love
Jehovah thy God, and shalt serve Him, from thy whole heart,
and from thy whole soul," Deut. x. 12 ; chap. xi. 13 ; again^
"Thou shalt keep the statutes and the judgments, and shalt do
them, in all thy heart, and in all thy soul," Deut. xxaA. 16 ;
and in the Evangelists, " Jesus said. Thou shalt love the Lord
thy God /"toot thy whole heart, aud in thy whole soul, and Avitli
thy whole strength, and thy thought," Matt. xxii. 35 ; Mark
xii. 30, 32 ; Luke x. 27 ; heart denotes the life of love, and soul
denotes the life of faith, strength denotes those things which
proceed from the liffe of love, thus which are from the heart or
will, and thought denotes those things Avliich proceed frora the
life of faith, thus which are frora the soul or an enlightened
understanding. In like raanner in Isaiah, '¦'¦A deluded heart
causeth him to err, that he doth not rescue his smd, and say,
is there not a lie in my right hand." xliv. 20 ; and in Jereraiah,
'' I Avill rejoice over thera, to do thera good, and I Avill plant
theni in the land, in truth, with my whole heart, and my whole
soul," xxxii. 41 ; speaking of Jehovah, that is, the Lord ; Avhere
heart is predicated of the Divine Good, which is of Ioa'c or
mercy, and soul of the Divine Truth, Avhicli is of faith pertain
ing to raan. That these things are signified by heart and soul
in the Word, is known to feAV in this day wit^iin the church, by
reason that it has not been considered that raan has tAvo facul
ties, distinct frora each other, viz. the will and the understand
ing, and that those tAvo faculfles constitute one raind, that raan
may be truly man ; neither has it been considered that all
things in the universe, both in heaven and the world, have re
ference to good and truth, and that they ought to be joined to
gether, that they may be any thing and be productive; from
the ignorance of those principles it has flowed as a consequence,
that faith has been separated from love ; for he who is ignorant

612 EXODUS. [Chap. xxi.
of those universal laws, cannot know that faith has reference
to truth, and love to good; and that unless they are conjoined,
they are not any fliing, for faith without love is not faith, and
love without faith is not love, for love has its quality^ frora faith,
and faith its life frora love, hence faith without love is dead, and
faith Avith love is alive. That this is the case, raay be manifest
from singular flie things in the Word, for Avhere faith is treat
ed of, there also love is treated of, that thus the raarriage of
good and truth, that is, heaA'en, and in the supreme sense the
Lord, may be in all and singular the things of the Word ; that
there is such a marriage, see n. 683, 793, 801, 2516, 2712, 4318,
5138, 5502, 6343, 8339. From these considerations it is now
evident, whence it is that the man of the church has not here
tofore known what is meant in the Word by heart, and what
by soul. That soul in the Word is the life of faitii, may evi
dently appear frora the passages where soul is mentioned, as in
the following, " Thou shalt not take to pledge a mill or a mill
stone, for he taketh the soul to pledge," Deut. xxiv. 6 ; it is said
that he taketh the soul to pledge Avho taketh a mill, because in
the internal sense by a mill are signifled those things which
are of faith, n. 7780. And in Isaiah, " It shall be as when a
hungry [man] dreams, as if he were eating, but when he awakes,
his soul is fasting ; or Av-hen a thirsty [man] drearas, as if he
were drinking, but when he awakes, behold he is weary, and
his soul appetites," xxix. 8, where a fasting soul and an appe-
titing soul denote the desire of learning the goods and truths
of faith ; again, ih the same prophet, " If fliou draw out thy
soul to the hungry, and satisfiest the afflActed soul," Iviii. 10,
where to draw out thy soul to the hungry, denotes to be desi
rous to instruct in the truths of faith, and to satisfy the afflicted
soul, denotes to instruct in the good of faith ; and in Jeremiah,
" If- thou clothest thyself with what is double-dyed, if thou
adornest thyself with ornament of gold, if thou rentest the eyes
with coloring [stibium], in vain thou wilt render thyself beau
tiful, thy lovers will abhor thee, ihey will seek thy soul," iv. 30 ;
in this passage soul denotes the life of faith, consequently faith
itself pertaining to man, because this makes his spiritual life ;
that faith is what is meant by soul, is evident from singular the
things in that verse ; again, in the same, " They shall corae
and sing in the height of Zion, and shall flow together to the
good of Jehovah, for wheat, and for new wine, and for oil, and
i'or the sons of the fiock and of the herd, and their soul shall
he as a watered garden ; I will water the weary soul, and every
soul which grieves," xxxi. 12, 25 ; soul denotes the life of faith
pertaining to the raan of the church, who is said to becorae as
a garden, because by a garden is signified intelligence which
is derived from the trutiis of faith, n. 100, 108, 2702 ; and the
soul is said to be watered, because by being watered is signified

9050.] EXODUS. 513
to be instructed ; again, " With the peril of our souls we have
brought our bread, by reason of tiie sword of the Avilderness,"
Lara. V. 9 ; where the peril of souls denotes the danger of the
loss of faith and thence of spiritual life ; for the sword of the
wilderness is the false fighting against the truths Avliich are of
faith, n. 2799, 4499, 6353, 7102, 8294 ; and in Ezekiel, " Javan,
Tubal, and Meshech, these were thy merchants with the soul
of man, and they gave thy trading for vessels of brass," xxvii.
13 ; where the soul of man denotes the interior truth of faith
derived from good ; vessels of brass denote the exterior truths
of faith derived from good, for vessels are exterior truths or
scientific t,i-iiths, n. 3068, 3079, and brass is the good of the na
tural principle, n. 425, 1651 ; unless it was known that the soul
of raan denotes faith, it could not be understood what is signi
fied by trading with the soul of man and with vessels of brass ;
again, '¦'¦Every living soul which creepeth, withersoever the
river shall corae, shall live, whence there shall be exceedingly
much fish, because these waters come thither, and are healed, '
xlvii. 9 ; speaking of the New Temple, that is, of a new spirit
ual church frora the Lord ; the living soul which creepeth de
notes the scientific truths which are of faith ; ranch fish thence
denotes scientifics, n. 40, 991 ; rivers denote tin se things Avhich
are of intelligence, which is frora the truths of faith, n. 2702,
3051 ; in this passage neither would it be known, without the
internal sense, what is signified by ranch fish in consequence
of the rivers coining thither ; and in David, "Make rae saf'e,_0
God, because the waters are come even to my soul," Psalm Ixix.
1 ; and in Jonah, " The waters encompassed me even to my soul,"
ii. 5 ; waters here denote falses, and also the teniptaflons AA'hich
are effected by injected falses, n. 705,, 739, 756, 790, 8137, 8138,
'8368 ; and in Jereraiah, " Jeliovah said, shall not My soul take
revenge on such a nation as this," v. 9, 29 ; again, " Admit
chastisement O Jerusalera, lest My soul be turned away frora
thee, and I reduce thee to a waste " vi. 8 ; soul, when predi
cated of the Lord, denotes Divine Trutii ; and in the Eevela
tions, " The second angel poured out his vial into the sea, and
it became blood as of a dead [man], whence every living soul
died in the sea," xvi. 3 ; where sea denotes scientifics in the
complex, n. 28 ; blood denotes the truths of faith from good,
and in the opposite sense the truths of faith falsified and pro
faned, u. 4736, 4978, 7317, 7326 ; hence living soul denotes the
life derived from faith ; and in Matthew, ''Be not solicitous for
your soul, what ye shall eat or drink," vi. 25 ; where soul de
notes the truths of faith ; to eat and to drink denotes to be m ¦
structed in the good and truth of faith, for tiie subject here
treated of in the internal sense is concerning spiritual life aud
its nourishment; again, "Whosoever Avills to find Ins soul,
shall lose it, and whosoever shall lose his soul for My sake,
VOL. VIII. 22

514 EXODUS. [CiiAP. xxi.
shall find it," x. 39 ; where soul denotes- the life of faith such
as pertains to those Avho believe, and in the opposite sense the
life not of faith such as pertains to those who do not believe ;
and in Luke, " In your ^patience possess ye your souls," xxi. 19,
where to possess souls denotes those things which are of faitii
and thence of spiritual life. In like manner in very many other
passages. 9051. " Eye for eye " — that hereby is signified if any thing
in the interior intellectual principle, viz. if they shall hurt any
thing, appears from the signification of eye, as denoting the
understanding, in this case interior understanding, the life of
which is the life of faith. Man has an exterior understanding
and an interior understanding ; the exterior understanding is
where the thought is which coraes to perception ; but the in
terior understanding is where the thought is which does not
corae to perception, but still to the perception of the angels ;
this latter understanding is what is illustrated by the Lord when
man receives faith, for it is in the light of heaven, and in it is
the spiritual life of raan, which is not so raanifest to hira in the
world, but in the other life, Avlien raan becoraes an angel
amongst the angels in heaven ; in the mean while that life lies
concealed interiorly in the thought of the exterior understand
ing, and produces a sanctity and veneration there for the Lord,
for love and faitii in Him, for the Word, and for all other
things of the church. The reason why the eye denotes the un
derstanding is, because the eye corresponds to the understand
ing, for the understanding sees from the light of heaven, but
the eye from the light of the world ; those things Avliich the
forraer eye or the understanding sees are spiritual, and the ex
tensive range of its vicAV is the scientific principle which is in
the raan's raemory ; but the things which the external eye sees
are terrestrial, and the extensive range of its view is every
thing which appears in the world. That the eye, in the spirit
ual sense, is the understanding, and also faith, because faith
constitutes the life of the interior understanding, see n. 2701,
4403 to 4421, 4523 to 4634. He who does not know that the
understanding is meant in the Word by the eye, cannot
know what is signified by Avhat the Lord spake concerning the
eye in the Evangelists, as by these words, " If the right eye
scandalize thee, pluck it out ; it is better for thee to enter into
the kingdom of God with one eye, than having two eyes to he
cast into the Gehennah of fire," Mark ix. 47 ; Matt. v. 29 ;
every one knows that the eye is not to be plucked out, although
it scandalize, and that no one Avith one eye enters into tlie
kingdora of God ; but by the right eye is signified the false of
faith concerning the Lord ; this is Avhat is to be plucked out ;
again, " The lamp of the hody is ihe eye, if therefore thine eye
he simple, thy whole body shall he lucid / hut if thine eye be

9051, 9052. 1 EXODUS. 515
evil, thy whole hody shall be darkened; if therefore the lumen
which is in thee he darkness, haw great is the darkness," Matt.
VI. 22, 23 ; Luke xi. 34 ; in this passage neither is eye meant
by eye, but flie understanding of the truth of faifli ; hence the
eye is called the lamp of the body, and it is said, if flie lumen
which is in fliee be darkness, how great is the darkness, for
darkness in the spiritual sense is the false of faith, n. 1839,
1860, 4418, 4531, 7688, 7711 ; and fjgain, " Why beholdest thou
the mote whioh is in thy brother's eye, but understandest not the
beam which is in thine own eye," Matt. vii. 3, 4, 5, Avhere to
behold a mote in the eye of a brother denotes any thing erro
neous as to flie understanding of truth ; the beam' in thine oAvn
eye denotes the huge evil of the false, for wood in the internal
sense denotes good, and in the opposite sense evil, n. 643, 2784,
2812, 3720, 8364,^ good is also represented in the other life
by a beam, A\'herefore they who feign good with theraselves,
seera to carry a beara, and thus go safe ; without such signifi
cation of an eye and a beara, what could be raeant by seeing
a beam in an eye. If it be not known that eye in the Word
denotes the understanding of truth, which is faith, neither
can it be known what is involved in these circumstances ; that
the Lord, Avheii He healed a blind [man], " spit on the ground,
and made clay of the spittle, and said to him, wash thyself in
the lake Siloam," John ix. 6, 7 ; inasrauch as the Lord's mira
cles, like all Divine miracles, involved those things which are
of tiie Lord's kingdom and church, n. 7337, 8364, so also did
this. 9052. " Tooth for tooth "—that hereby is signified if any
thing in the exterior intellectual principle, appears fi-ora the
signification of tooth, as denoting the exterior intellectual prin
ciple, and hence natural truth, for this constitutes the life of
that principle. The reason why teeth haA'e this signification
is, because like a mill they mince and thereby prepare the food
which is for the nourishment of the body, in this case the food
which is for the nourishment of the soul ; the food Avliich nour
ishes the soul is intelligence and wisdora ; this food is first re
ceived, rainced and prepared by the knowledges of trutii and
good in the natural principle ; that intelligence and Avisdora is
what is called spiritual and celestial food, see n. 56 to 68, 680,
1480, 4792, 5147, 5293, 5340, 5342, 5676, 5579,_ 5915, 8562,
9003. Hence it is eA'ident from Avhat ground it is that teeth
signify^ the exterior understanding. What the exterior under
standing is, raay be manifest frora what was shoAvn just above,
n. 9051, concerning the interior understanding. That teeth
signify natural truth, Avhich is of the exterior understanding,
and in the opposite sense the false destroying that truth, is
manifest frora the folloAviug passages in the Word ; that it sig
nifies natural truth is manifest from Moses, " His eyes arc red/

516 EXODUS. [Chap. xxi.
der than wine, and his teeth whiter than milk," Gen. xlix. 12,
in Avliich passage also both eyes and teeth are raentioned to
gether ; the subject there treated of is concerning Judah, by
whom is meant the Lord as to the Divine celestial principle, n.
6363 ; eyes signify the DiA'ine intellectual principle of the
Lord, n. 6379, and teeth His Divine natural principle, n. 6380,
thus also Divine Trutii in the natural principle ; and in Araos,
" I have given you vacuity of teeth in all your cities, and defect
of bread in all your places," iv. 6 ; where vacuity of teefli de
notes penury of truth, and defect of bread penury of good.
From these considerations it is evident what the gnashing of
<<?f^A is araongst those Avho are in hell. Matt. viii. 12; chap.
xiii. 42, 50 ; chap. xxii. 13 ; chap. xxv. 30 ; Luke xiii. 28, that
it is the collision of falses with the truths of faitii ; for teeth, as
Avas said, in the opposite sense signify the false desti-oying truth,
as in David, " Arise Jeliovah, preserve me my God, because
sraiflng all raine eneraies on the cheek-bone. Thou wilt break
in pieces the teeth ofthe Avicked," Psaira iii. 7, where to break
the teeth cf the Avicked denotes the falses by which they de
stroy truths ; again, " With ray soul I lie in the raidst of lions,
their teeth are a spear and weapons, and their tongue a sharp
BAvord," Psaira Ivii. 4, where the teeth of lions denote falses
destroying truths, lions are falses derived frora evil in theii
power, n. 6367, 6369 ; again, " 0 God destroy their teeth in their
mouth, turn away the grinders of the young lions," Psalm Iviii.
6 ; and in Joel, " A nation cometh up upon My land, robust
and innuraerable, their teeth a/re the teeth of a lion, and they
have the grinders of a huge lion; they reduce My vine to a
waste, and My fig-tree into froth," i. 6, 7, where teeth and
grinders denote falses destroying the truths of the church ; a vine
is the Spiritual Church, n. i069, 5113, 6376, and a fig-tree its
natural good, n. 217, 4231, 5113 ; that teeth have this signifi
cation is evident also frora this circurastance, that they are at
tributed to a nation which should lay waste ; and in the Eeve
lations, " The figures of the locust Avere like horses prepared
for Avar, they had hair as the hair . of woraen, and their teeth
were as those of lions," ix. 7, 8, where locusts denote those who
are in external falses, n. 7643, hence it is evident that teeth
also denotes falses destroying truths.
9053. " Hand for hand " — that hereby is signified if any
thing of the power of spiritual trufli, viz. Avas hurt by thera or
extinguished, appears from the signification of hand, as denot
ing the power which is frora truth, see n. 3091, 3387, 4931 to
4937,6292,6947,7188,7189, 7518, 7673, 8060, 8153, 8281;
that it denotes power frora spiritual truth, see n. 5327, 6328,
7011. 9054. " Foot for foot " — that hereby is signified if any thing
of the poAver of natural truth, appears frora the signification of

9053—9055.] EXODUS. 517
foot, as denoting the natural principle, see n. 2162, 3147, 3761,
3986, 4280, 4938 to 4952 ; that it denotes the power of natural
truth, see n. 6327, 6328.
9055. "Burning for burning" — tiiat hereby is siguified if
any thing of the affection Avhicli is of love interiorly in the will
principle, appears from the signification of burning, as denoting
the hurting or extinction of the good of love ; tiie reason Avliy
it is said in the Avill principle is, because the good Avhich is of
love is of the wiU, and the truth which is of faifli is of the un
derstanding, n. 9050, 9051 ; the reason why it denotes interi«.ir-
ly iu the Avill principle is, hecanse a Avound, (of which we shall
speak presently,) signifies the hurflng or extinction which is of
the love exteriorly in flie Avill principle. For the subject treated
of in this passage, as in the preceding, is concerning the hurts
which are done both in flie internal man and in the external, for
the hurt of the interior understanding is signified by the eye,
and of the exterior by the tooth ; and the hurt of the poAver of
truth of the internal man by the hand, and of the power of the
external [man] by tiie foot, as has been slioAvn ; thus in the
present passage the hurting of the will principle of the internal
man, is signified by burning, and of the external by wound.
Man has an internal will principle and an external, as he has
an internal and external intellectual principle, see n. 9050,
9061 ; the internal Avill principle is where the internal intellec
tual principle is, and the external will principle is AA'here the
external intellectual principle is, for they must be conjoined ;
for where trutli is there is good, and where good is tiiere is
truth, for trutli without good is not truth, and good Avithout
truth is not good, for good is the esse of truth, but truth is the
existere of good ; the case is sirailar with the understanding
and will of raan, for the understanding is dedicated to the re
ception of truth, and the will is dedicated to the recepflon of
good ; hence it is evident that when man is regenerating, a new
understanding is given hira from the Lord by the truths of
faith, and a iioav avUI by the good of charity, and that there
must be both, aud also they raust be joined together, that raan
may be regenerated. The reason why burning signifies the
hurting of the good of love is, because by fire is signified love,
see n. 934, 2446, 4906, 5071, 5215, 63i4, 6832, 6834, 6849,
7324, 7576, 7862 ; aud the hurthig of the good of love is con
cupiscence derived from self-love ; that this is called burning,
sec n. 1297, 5216. Concupiscence is also signified by burning
ill Isaiah, " Instead of aromatic there shall be intection, and
instead of a girdle a rent, and instead of twined [or plaited]
work, baldness, aud instead of a gown a girding of sackclofli^,
hunviiig instead of beauty," iii. 24, speaking ofthe daughter of
Zion, by Avlioni is sign'ified the celstial church, tiiat is, the
church which is in love to the Lord, where h\ ruing denotes tiia

518 EXODUS. [Chap xxi,
evil of concupiscence derived from self-love. He who does not
know that there is an internal sense in the Word, believes that
the proud ornaments of the daughters of Zion mentioned in
that chapter from verse 16 to 24, signify such ornaHients, and
that on account of such ornaments pertaining to the daughters
of Zion the JeAvish and Israelish people were punished and
fell by the sword, as it is said in verses 26, 26, of the same
chapter ; but the case is altogether otherwise ; tiie spiritual
and celestial things of that church are what are signitied by
those ornaments. That by the daughter of Zion in the Word
is not meant the daughter of Zion, raay be manifest to every
one who reads the Word, if he only consults and considere the
passages in the prophets, where mention is made of Zion and
the daughter of Zion, frora Avhich he will see that the daughter
of Zion is the church.
9056. " Wound for wound " — that hereby is signified if any
thing of the affection which is of love exteriorly in the will
principle, appears frora the signification of wound, as denoting
the hurting the affection Avhicli is of love, and because it is of
love it is of the will principle, for love is of the will ; the rea
son why it is of the exterior Avill is, because by burning is sig
nified the hurting of the affection, which is interiorly in the
will principle, see just above, n. 9055. In the Word a distinc
tion is made hetween wound and stripe, wound being predicat
ed of the hurting of good, and stripe of the hurting of truth, as
in Isaiah, " Frora the sole of the foot even to the head there is
no soundness tlierein ; the wound, and the scar, and the recent
stripe have not been pressed out, nor bound up, nor mollified
with oil," i. 6, where wound is predicated of destroyed good,
and stripe of destroyed truth.
9057. " Stripe for stripe " — that hereby is signified any
thing of affection in the intellectual principle, viz. which is ex
tinguished or hurt, appears from the signification of a stripe,
as denotingthe extinction or hurting of affection in the intel
lectual principle, that is, of the aff'ection of truth. Stripe in
the original tongue is expressed by a terra which signifies
blackness arising frora a collection of blood or of gore, and
blood in the internal sense is the truth of faith derived from
the good of love, and in the opposite sense is truth falsified and
profaned, see n. 4735, 4978, 7317, 7326, hence stripe denotes
trutii hurt or extinguished ; this also is signified by the stripes
[plagas] in the Apocalypse, chap. ix. 20 ; chap. xi. 6 ; chap
XV. 1, 6, 8 ; chap. xvi. 21 ; chap, xviii. 8 ; also by stripes in
Jeremiah, chap. xxx. 12, 14, 17 ; and in Ezekiel, chap, xxxix.
2 ; and in Zechariah, chap. xiv. 12, 13, 14, 15 ; and in David,
Psaira xxxviii. 5 ; and in Luke, chap. x. 30 to 35, where the
subject treated of is concerning hira who fell anion"- thieves,
who inflicted stripes on him, and left him half dead ; and a

9056—9035.] EXODUS. 519
Samaritan bound up his stripes, poured in oil and wine, lifted
him up on his own beast of burden, and led hira to an inn. He
AA'ho understands the internal sense of the Word, may know
why it was said by the Lord, that the Samaritan bound up the
stripes, poured in oil and wine, and lifted hira up on his own
beast of burden ; for by the Samaritan in that sense is meant
he Avho is in the affection of truth, by binding up stripes, is
signified the healing of that affection when hurt, by pouring in
oil and wine is signified the good of love and the good of faith,
and by lifting him up on a beast of burden, is signified to ele
vate hira from beneath his own intellectual principle ; thus by
those words is described charity toAvards the neiglibor, natural
ly for man in the world, and spiritually for the angels in hea
ven ; naturally in the sense of the letter, and spiritually in the
internal sense ; the reason Avliy a Samaritan denotes one who
is in the affection of truth is, because Samaria in the Word sig
nifies that affection ; that oil is the good of love, see n. 886,
3728, 4582 ; that wine is the good of faith, see n. 1798, 6337 :
that a beast of burden is the intellectual principle, see n. 2761,
2762, 2781, 3217, 5321, 6741, 6126, 6401, 6614, 7024, 8146,
8148 ; so the Lord spake, but few comprehend this, for they
believe that such tilings were said merely for the sake of giv
ing flie parable historical connection ; but in this case they
would be Avords not frora the Divine [being or principle] ; for
all words frora the Divine [being or principle] have in thera
such things as relate to the Lord, to heaven, and to the church,
and this in every iota, see above, n. 9049.
9058. " And when a man shall smite the eye of his man-ser
vant " — that hereby is signified if the internal man shall hui^
flie truth of faith in flie external, appears from the signification
of smiflng, as denoting to hurt, as above ; and frora the signi
fication of man [vir], in this case a man of the sons of Israel,
as denoting one Avho is of the church, and hence in spiritual
trufli, which is flie truth of faith, see above n. 9034, thus flie
internal raan, for the truth of faith is in the internal_ raan, and
consfltutes his life, Avhich is called spiritual life ; it is said the
internal raan on account ofthe relaflon to the external, Avhich
is signified by man-servant ; and from the significatiou of eve,
as denoting the interior intellectual principle, and hence the
truth of faifli, see n. 9051 ; and frora the signification of man
servant, as denoflng scientific truth Avliich is m flie external
man, see n. 1896, 2567, 3835, 3849, 8993, 8994 thus also the
external or natural raan, n. 5305, 7998, 8974. In the sense of
the letter is said a man [vii^ and a raan-servant, and herebv
are raeant Iaa-o, but in flie internal sense, in which man [vir]
denotes the internal man, and raan-servant the external, they
are in one ; the reason is, because in the internal sense no at

520 EXODUS. [Chap. xxi.
tention is paid to persons but to things, see n. 5225, 5287, 5434,
8343. 8985, 9007.
9069. " Or the eye of a maid-servant" — that hereby is signi
fied or [if he shall hurt] the affection of truth therein, appears
from the signification of eye, as denoting the intellectual prin
ciple, and hence the truth of faith, as just above, n. 9068; and
frora the signification of a raaid-servant, as denoting the affec
flon of natural truth, see n. 2567, 3835, 3849, 8993.
9060. " And shall daraage it "¦ — that hereby is signified so
as to destroy, appears from the signification of daraage, when
concerning the truth of faith, which is signified by eye, as de
noting to destroy.
9001. "He shall send hira away free for his eye" — that
lierebj' is signified that he can no longer serve the internal
[raan], appears from the signification of sending away free, as
denoting to dismiss from service ; and from the signification of
for an eye, which he had damaged in a man-servant, as denot
ing on account of the truth of faith extinguished in the exter
nal or natural man ; for the eye denotes the intellectual prin
ciple, and hence the trutii of faith, n. 9057, 9058 ; to daraage
is to extinguish, n. 9060 ; and a raan-servant is the external or
natural raan, n. 9058. How this case is, cannot be known, un
less it be known how the case is with the internal raan in re
spect to the external ; the internal raan cannot live spiritual
life, unless the external be in agreeraent ; wherefore man can
not be regenerated, unless the natural man be also regenerated ;
hence it folloAvs, that if the truth of faith in the natural or ex
ternal man shall be extinct, it cannot any longer serve the in
ternal. The case herein is like that of external sight in respect
to internal sight; if the external sight be hurt, it cannot any
longer serve flie internal ; for if the external sight perverts ob
jects, the internal cannot see by it except perversely ; or it is
like the case ofthe rest ofthe raerabers, Avhicli are subject to
the will, as of the arms, the hands, the fingers, the feet; if
these be distorted, then the will cannot act by thera except dis-
tortedly : the case is similar with the natural or external man
in resjiect to the internal ; if scientific truths in the external or ,
, natural raan be perverted or extinguished, the internal [raan]
.cannot see truth, thus cannot think and perceive except per
versely or falsely : frora these considerations it is evident Avhy
the natural raan must be regenerated, that the man raay be re
generated : see also Avhat has been said before on this subject,
n. 3286, 3321, 3469, 3493, 3673, 3620, 3623, 3679, 4587, 4618
4667, 5165, 6168, 5427, 6428, 5477, 6299, 6564, 8744 to 8747'
'9043. 9062. " And if he shall strike out the tooth of his raan-ser
vant or tlie tooth of his raaid-servant " — that hereby is sigiii
fied if he shall destrov truth or the affection thereof in the sec-

9059—9064.] EXODUS. 521
sual jn-inciple, appears from the signification of tooth, as de
noting the exterior intellectual principle, and hence truth in the
natural principle, see above, n. 9062, in this case the truth in the
ultimate of the natural principle, tiiat is, in the sensual princi
ple, because itis said of a man-servant and of a raaid-servant-
and frora the signification of a maid-servant, as denoting tiie
affection of that truth, see also above, n. 9059 ; and from tha
signification of striking out, as denoting to destroy. What fli
sensual principle is, and what is its quality, see n. 4009, 5077
5084, 5089, 5091, 5125, 5128, 5580, 6767, 6183, 6201, 6310,
6313, 6315, 6316, 6564, 6698, 6612, 6614, 6622, 6624, 6948
6949, 7963.
9063. " He shall send hira away free for his tooth " — that
hereby is signified that he can no longer serve the internal
[man], appears from the signification of sending away free, as
denoting to disraiss from service, thus no longer to serve, as
above, n. 9061 ; and from tiie signification of a tootii, as denot
ing the sensual principle, see just above, n. 9062. How the
case herein is, raay be known frora Avhat was shown just above,
n. 9061, concerning the state of the internal raan, when the
external is hurt ; the case is similar with the sensual principle
when it is hurt ; for this principle is the last in the natural
man ; that this principle also must be regenerated, before the
man can be fully regenerated, see n. 6844, 6846, 7645. That
these statutes which Avere enacted concerning the eye and con
cerning the tooth of a man-servant or a raaid-servaut, contain
in them arcana which no one can see but by the internal sense,
may be manifest to every one ; for without such arcana operat
ing as a cause, what could be meant by ordaining, that they
should be sent aAvay free on account of an eye or on account
of a tooth, and not on account of other raerabers, when they
should be damaged ; but the mysterious reason is evident,
when it is known what is signified in the spiritual sense by an
eye and by a tooth ; Avlieii this is known, the cause or ground
of the statute comes to light.
9064. Verses 28 to 36. And when an ox shall strike with
the horn a man [vir] or a woman, and he die, the ox by stoning
shall be stoned, and his flesh shall not he eaten, and the lord ef
the ox shall he guiltless. And if the ox were wont to push with
his horn from yesterday [and] the day before yesterday, and
it hath been testifled to his lord, and he hath not guarded him, ¦
and he hath slain a man [vir] or a woman, the ox shall be
stoned, and his lord also shall die. If expiation he set upon
him, he shall give the redemption of fiis soul according to eill
that is set upon him. Whether he hath struck with the horn a
son, or hatK struck- with the horn a daughter, according to this
judgment it shall be done wito him. If the ox shall strike
vnth a horn a man-servant or a maid-servant, his lord shall

522 EXODUS. [Chap. xxi.
give silver of thirty shekels, and, the ox shall he stoned. And
when a man [vir] hatliop)ened a pit, or when a man [vir] hath
digged a pit, and hath not covered it, and an ox or an ass hath
fallen therein, the lord of tlie pit shall repay, he shall render
silver to his lord, and the dead [fbeast] shall he for himself
And when the ox of a man [vir] shall strike the ox of his com
panion, and he dies, tliey shall sell the living ox, and shall di
vide the silver therr/f, and also shall divide the dead [ox].
Or if it be known that the ox hath pushed with, his horn from
yesterday [and] the day before yesterday, and his lord hath not
g'UM'rdeel him, repaying he shall repay ox for ox and the dead
one shedl be for himself. And when an ox shall strike with
the horn a raan or a Avoraan, signifies if the affection of evil in
the natural principle, shall hurt the truth or good of faitii :
and he dies, signifies even so as to destroy : stoning he shall be
stoned, signifies the punishraent of the destroyed truth and
good of faith : and his flesh shall not be eaten, signifies that
that evil in no Avise be appropriated but cast out: and the lord
ofthe ox shall be guiltless, signifies that the evil is not from
the internal man, hecause from the will principle and not from
the intellectual ; and if the ox were wont to push with his horn
frora yesterday [and] the day before yesterday, signifies if the
affection of evil has been for a long tirae : and it hath been tes
tified to his lord, signifies and this has passed into the intellec
tual principle : and he hath not guarded hini, signifies non-re
pression : and he hath slain a man or a woman, signifies if it has
destroyed in this case the good and truth of faith : the ox shall
be stoned, signifies the punishraent of destroyed truth : and his
lord also shall die, signifies the daranation of the internal man :
if expiation be set upon him, signifies that he may be raade
free frora daranation: he shall give the rederapflon of his soul,
signifies the gricA'ous things of repentance : according to all
that is set upon hira, signifies according to the quality of
the affection of evil grounded in the intellectual principle :
whether he hath struck with the horn a son, or hath struck
Avith the horn a daughter, signifies insult frora the afl'ec
tion of evil ofl'ered to the truths and goods of faith derived from
things interior : according to this judgment it shall be done to
him, signifies that the punishment shall be similar: if the ox
strike Avith the horn a man-servant or a raaid-servant, signifies
if the affection of evil has destroyed truth or good in the nat
ural principle : his lord shall give silver of thirty shekels, sig
nifies that the internal raan shall restore it to the full : and the
ox shall be stoned, signifies the punishraent of destroj'ed truth
and good in the natural principle : and when a raan hath opened
a pit, signifies if any one has received Avliat is false from anoth
er : or Avlieu a raan hath digged a pit, signifies or if ho hiraself
has devised it : and an ox or an ass hath fallen therein signifies

9066—9068.] EXODUS. 523
Avhich perverts good or trutii in the natural principle : the lord
of the pit shall repay, signifies that he to whora the false per
tains, snail amend : he shall render silver to his lord, signifies
by truth pertaining to liim whose good or truth in the natural
principle is perverted : and the dead shall be for himself, sig
nifies that the evil or the false shall remain to liiin : and when
the ox of a man shall smite the ox of his companion, signifies
two truths, whose affections are diverse, and [the affection] of
one shall hurt [the affection] of the other : and he dies, signifies
that the good affecflon perishes : they shall sell the living ox,
signifies that the affection of the one which has hurt [the affec
tion] of the other shall be alienated : and they shall divide his
silver, signifies that the truth thereof shall be dissipated : and
also shall divide the dead [ox], signifies that also the hurting
affection [shall be dissipated] : or if it be knoAvn that the ox
hath pushed with his horn from yesterday [and] the day before
yesterday, signifies if it Avas before knoAvn that such was its af
fection : and his lord hath not guarded hini, signifies and if he
has not kept him in bonds : repaying he shall repay, signifies
restitution to integrity : and the dead [ox] shall be for himself,
signifies for the hurting affection.
9065. " And when an ox shall strike with the horn a man or
a woman " — that hereby is signified if the affection of evil in
the natural principle shall hurt the trutii or good of faith, ap
pears from the signification of striking Avith the horn, as deno
ting to hurt ; for horn signifies the poAver of the false frora
evil, n. 2832, and to strike signifies to hurt ; and frora the sig
nification of an ox, as denoting the affection of good in the nat
ural principle, see n. 21S0, 2566, 2781, 2830, 5913, 8937, hence
in the opposite sense the affection of evil in the natural princi
ple ; and frora the signification of raan [vir], as denoting the
truth of faith, see n. 9034 : and fi-ora the significaflon of a Avo
man, as denoting the good of faith, see n. 4823, 6014, 7337.
9066. " And he dies " — that hereby is signified even so as to
destroy, appears without explication.
9067. " Stoning he shall be stoned " — that hereby is signified
the punishment of the destroyed truth and good of faith, ap
pears from the signification of being stoned, see n. 5156, 7456,
8575 8799.
9068. "And his flesh shall not be eaten"— that hereby is
siguified that that evil is in no wise to be appropriated, but to
be cast out, appears from the significaflon of eating, as deno
ting to be appropriated and conjoined, see n. 2187, 2343, 3168,
3513, 3596, 3832, 4745, 5643, 8001, hence not to be eaten de
notes not to be appropriated but to be cast out ; flie reason
AA'liy it is not to be appropriated but to be cast out is, because
it is such an evil as destroys the trufli and good of flie faith of
the church; and from the significaflon of flesh, as denoting

624 EXODUS. [Chap, xxi,
the good of celestial love, and iu the opposite sense the evil of
self-love, see n. 3813, 7850, 8409, 8431.
9069. "And flie lord of the ox shall be guilfless"— that
hereby is signifled that the evil is not from the internal man,
because from the Avill principle and not from flie intellectual,
appears from the signification of the lord of the ox, as denoting
flie internal or spiritual man, for by the ox is siguified the af
fection of evil in the natural or external man, n. 9065, hence
the lord of the ox is the internal man, for this is the lord of the
external or natural raan, inasrauch as he can rule over the af
f'ections of evil in the natural principle, and also does rule
Avlien the natural principle is subordinate, as it is with the re
generate ; and from the signification of guiltless, as denoting
Avithout fault : the reason is said to be, because the evil carae
forth frora the Avill principle and not from the intellectual ; for
evil frora the Avill principle and not at the sarae tirae frora the
intellectual does not damn, for man does not see it, thus does
not consider Avhether it be evil, Avherefore he is not conscious
of it : such evil is the evil derived hereditarily, before that man
is instructed that it is evil, and also after that he has been in
structed, aud is' only in external life or the life of the body, and
not at the sarae time in the internal life which is of the under
standing; for to see and understand that a thing is evil, and
sflll to do it, makes a raan guilty, as the Lord teaches in John,
" Tlie Pharisees said, are we also blind ? Jesus said to them,
if ye were blind ye would not have sin ; but now ye say, we
see, therefore your sin remaineth," ix. 40, 41. That no one is
punished on account of hereditary evils, hut on account of his
own proper evils, see n. 966, 1667, 2307, 2308, 8806. Such is
the evil Avhicli is signified by an ox striking with the horn a
man or a Avoman, before that the lord of the ox kncAv that he
Avas Avont to strike with the horn ; the subject treated of in the
verse which now follows is concerning the evil of which man
is conscious, Avliich is signified by an ox wont to strike with
the horn, of Avliich his lord knew and did not guard against ;
Avherefore hence the punishment is, that the ox shall be stoned,
and the man shall die, if expiation be not set.
9070. " And if the ox was Avont to strike with the horn frora
yesterday [and] the day before yesterday " — thathereby is sig
nified if the aff'ection of evil has been for a long time, appears
from the signification of an ox wont to strike with the horn, as
denoting the aff'ection of evil, see above, n. 9065 ; aud from
the signification of yesterday [and] the day before yesterday,
as denoting a preceding state and time, see n. 6983,' 7114,
thus Avliat has been before and for a long time,
9071. " And it was testified to his lord " — that hereby is sig
nified and this has passed into the intellect jal principle, ap
pears from the signification of 1 aving been testified, as dciio-

9070—9076.] EXODUS, 525
ting that it has been made known, consequently has passed into
the intellectual principle ; for the evil which is made known,
passes into the intellectual principle ; for the intellectual prin
ciple is raan's internal sight, Avithout which sight the Avill prin
ciple is blind, wherefore when the evil which is of flie Aviti
principle passes into the intellectual, it passes frora fliick dark
ness into light.
^ 9072. " And he hath not guarded him " — that hereby is sig
nified non-repression, appears frora the signification of guard
ing, when- it relates to evil of the will principle which has
passed into the light of the intellectual principle, as denoting
holding-in or repression ; for understanding is given to raan that
he raay see evil, and in such case raay repress.
9073. "And he hath slain a man or a woman" — that heie-
by is signified if it has destroyed the trutii and good of faith,
appears from the signification of slaying, as denoting to destrr y;
and frora the signification of a man [vir], as denoting the trath
of faith ; and of a woraan, as denoting the good of faith, as
above, n. 9065.
9074. " The ox shall be stoned " — that hereby is signified the
punishment of destroyed truth, see above, n. 9067.
9075. " And his lord also shall die " — that hereby is signi
fied the damnation of the internal man, appears from the sig
nification of the lord of the ox, as denoting the internal man,
see above, n. 9069 ; and from flie signification of dying, as de
noting damnation, see also above, n. 9008. The reason why
the ox Avas to be stoned, and his lord was to die, if it had been
known to him that the ox had been Avout to push with his horn,
and he had not guarded hira, is, because the spiritual principle
of this judgment or law is, that the man who knows a thing to
be evil, and does not repress it, is guilty, for he approves it,
and thereby extinguishes the light of truth, and together there
with the faith of truth in its conception ; and when this is ex
tinguished, good from the Lord is not received ; hence the in
ternal man cannot be opened, consequently cannot be gifted
with spiritual life, which is the life of the trufli and good of
faith : when such a state befals man, then he lives a 'natural
life, which is that of the external raan ; but this life, wifliout
spiritual life, is dead ; hence comes damnation, see n. 7494.
9076: " If expiation be set upon him " — that hereby is sig
nified that he may be free from daranation, appears frora the
significaflon of expiaflon, as denoflng that he may be free from
damnaflon; for expiations were set upon those who did evil
not from purpose or deceit, and they were various, and -were
at that time called redemptions of the soul, for by them the life
was redeemed: but those external tilings siguified internal
things, viz. expiation signified liberation frora damnation, .hence
rederaption signified amendment of spiritual life by actual re-

626 EXODUS. [Chap, xxi
pentance. Inasmuch as expiation signified liberation from
daranation, hence it also signified the pardon of sins, and
thence cleansing [from sins].
9077. " And lie shall give the redemption of his soul " — that
hereby are signified the grievous things of repentance, appears
from the signification of rederaption, as denoting to give another
thing in its place, that there raay be liberation ; what redemp
tion is in its various signification, see n. 2964, 2969, 2966, 6281,
7205, 7445, 8078, 8079, 8080 ; the reason why by the redemp
tion of soul in this passage are signified the grievous things of
repentance is, because the subject treated of is concerning
liberation from daranation, and raan cannot be liberated from
damnation but by the removal of evil, and the removal of evil
is not efl'ected except by actual repentance, Avhich is of the
life ; aud these effects are produced by spiritual temptations,
wliich are the grievous things of repentance : that liberation
frora damnation, or, Avhat is tiie same thing, liberation from
sins is the removal of evil, and that this is effected by repent
ance of life, see u. 8389 to 8394, 8958 to 8969; and that in such
case there are temptations, n. 8958 to 8969.
9078. " According to all that is set upon him " — that here
by is signified according to the quality of the affection of evil
grounded in the intellectual principle, appears from what has
been now said concerning expiation and concerning rederaption;
for evil of the Avill, which was seen in the intellectual princi
ple, and not repressed, was what was to be expiated and what
was to be redeeraed by soraething equal answering thereto,
thus according to the quality of the aff'ection of evil grounded
in the intellectual principle.
9079. " Whether he has struck with the horn a son, or has
struck Avitli the horn a daughter " — that hereby is signified in
sult from the affecflon of evil off'ered to the truflis and goods of
faitii derived frora things interior, appears from the signification
of striking with the horn, as denoting htirting, as above, n.
9066, thus insult ; and from the signification of a son, as denot
ing the trutii of faith, and of a daughter, as denoting the good
of faith, see n. 489, 490, 491, 533, 1147, 2362, 3623; the rea
son whv truths and goods derived frora things interior are sig
nifled IS, because interior things are as parents, from Avhicli
goods and truths are born like sons and daughters ; for goods
and truths pertaining to a regenerate man ai-e as generations ;
there are some which are in the place of a parent, some which
are in the place of children, sorae Avliich are in the place of
sons-in-law and daughters-in-law, some Avhich are in the place
of grandsons and granddaughters, and so forth : there are
hence their consanguinities and afifinities, and there aie farailies,
in a raultiplied series : thus arranged are the societies in heaven,
and thus also the truths and goods pertaining to man who ia

9077-9081.] EXODUS. 627
regenerating Avhence he also becomes a heaven in the least
form ; and Avliat is an arcanura, the goods and truths pertaining
to man mutually love each olher, and according to love acknow
ledge each other, and thus consociate with each other: fliis
originates m the angelic sociefles, in which they love each other,
acknowledge each other, aud consociate with each other, ac
cording to the similitudes and proximifles of goods : and what
IS wonderful, fliey Avho had never before seen each oflier. if
they are in similar good, Avhen they meet togeflier, it is as' if
they had seen each other from infancy: from this origin it is,
that goods and truths conjoin theraselves wifli raan according
to the forra of heaven, and make a resemblance of heaven in
him : but these things are fi-om the Lord, bofli in heaven and
in a man-angel, that is, in man who is regenerated and becomes
an angel.
9080. " According to this judgraent it shall be done to hira"
—fliat hereby is signified that there shall be like punishment,
appears Avithout explication.
9081. " If an ox shall strike with the horn a raan-servant,
or a maid-servant " — that hereby is signified if the affection of
evil shall have destroyed truth or good in the natural p'rinciple,
appears from the signification of a man-ser\'ant, as denoting
truth in the natural principle, see n. 3019, 3020, 6305, 7998 ;
and frora the signification of a maidservant, as denoting the
aff'ection of truth in that principle, see n. 1895, 2667, 3835,
3849, 8993, 3994 ; and from the signification of striking wifl

*^ „ . . . v^i^-i^^'^g

the horn, as denoting to destroy. Striking with the horn in
the Word is said of the destruction of the false by the power
of truth, and in the opposite sense, of the destruction of trutii
by the power of the false ; and this by reason that by horn is
signified the poAver of truth derived frora good, and of the false
derived frora evil, n. 2832, as in Ezekiel, " Ye push Avith side
aud shoulder, and with your horns ye strike all that are infirm,"
xxxiv. 21 ; speaking of those who Avitli all force and power de
stroy the truflis and goods of the church by fallacious reason
ings grounded in things sensual ; to push Avith the side and
shoulder denotes with all force and poAver, n. 1085, 4931 to
4937; hence it is evident why menflon is raade of striking with
the horn in Moses, "The first-begotten of his ox, he hath
honor, and his horns are the horns of a unicorn, with these
shall he strike the people together to the ends of the earth,"
Deut. xxxiii. 17 ; these Avords are in the prophecy of Moses
concerning Joseph, Avhere by Joseph in the internal sense is
meant the Lord as to the Divine-Spiritual [principle], and in
the representative sense His spiritual kingdom ; the horns of a
unicorn denote those things wliich are of power derived from
the good and truth of faith; to strike the pec pie denotes to de
stroy falses by truths ; to the ends of the earth denotes frora on

528 EXODUS. [Chap, xxi
all sides where the- church is. And in David, " Thou art my
king, O God, hy Thee will we strike with the horn our enemies.
Psalm xliv. 4, 5 ; where to strike eneraies with the horn de
notes also to destroy falses by the poAver of the trutii and good
of faitii : Avho cannot see, that in the above passages no raen
tion would have been raade of striking with the horn, as being
done by men, unless on account of the signification of horn, as
denoting poAver.
9082. " His lord shall give silver of fliirty shekels " — fliat
hereby is signified that the internal man shall restore it to the
full, appears frora the signification of silver of thirty shekels,
as denoting restituflon of daraage to the full by truth, for silver
denotes truth derived frora good, n. 1651, 2954, 5658, 6112,
6914, 6917, 7999, 8932, thirty denote what is full, n. 5336,
7984 ; and the lord who must restore is the internal man, n.
9069, thus the truths of faitii from the Word, for these make
the life of the internal man.
9083. " And the ox shall be stoned " — that hereby is signi
fied the punishment of destroyed truth and good in the natural
principle, appears from the signification of being stoned, as de
noting the punislunent of the destroyed truth and good of faith,
see 11. 8156, 8575, 8799 : the reason why it denotes in the na
tural principle is, because the ox was to be stoned, by which
is signified the affection of evil in the natural principle, which
was destructive.
9084. " And Avlieii a raan shall open a pit" — that hereby is
signified if any one shall have received what is false from an
other, appears from the signification of a pit, as denoting the
false, see n. 4728, 4749, 5038 ; and from the signification of
opening, Avhen it relates to what is false, as denoting to receive,
in this case from another, because it follows, or when a man
hath digged a pit, which is to receive or devise from hiraself.
9085. " Or when a man hath digged a pit " — that hereby is
signified or if he hiraself has devised, appears frora the signifi
cation of a pit, as denoting what is false ; and from the signifi
cation of digging, as denoting to receive from himself, or to de
vise, see just above, n. 9084.
9086. "And an ox or an ass hath fallen therein" — that
hereby is signified that it has perverted good or trutii in the
natural principle, appears from the signification of falling, as
denoting to pervert, of which we shall speak presently ; and
from the signification of an ox, as denoting the affection of
evil in the natural principle, thus evil there, see above, n.
9065 ; and frora the signification of an ass, as denoting trutii
in the natural principle, see n. 2781, 5492, 6741, 7024, 8078
That to fall into a pit, when it is said of good and truth in the
natural principle, which are signifled by an ox and an ass, de
notes to pervert, is evident frora what is contained in the foi-

9082—9086.] EXODUS. 629
lowing verse, for the subject there treated of is concerning
araendraent by truth, which can be effected by perverted goods
and truths, but not with those that are extinct ; for Avhen good
or truth is perverted, it still remains, but perversely explained ;
to fall also denotes to slip by mistake. Inasmuch as this was
signified by falling into a pit, therefore it was said by the Lor. ,
'^Whicli of you homing an ox or an ass fallen' into a pit, doth
not straightway draw him out on the sahbath day," Luke xiv.
5 ; this was said by the Lord, when He healed the raan who
had a dropsy on the sabbath day ; the sabbatii day was raost holy
in that church, because it signified the heavenly raarriage,
which is the conjunction of good and of truth from the Lord, n.
8495, 8510 ; hence healings were effected by the Lord on the
sabbatii day, for healings involved the healing of spiritual life ;
and the dropsy involved the perversion of trutii and good ; thus
the healing denoted the araendraent and restitution of perverted
truth ; for all the Lord's rairacles involved and signified states
of the church, n. 8360, as in general all Divine miracles did,
n. 7337 : it Avas now from this ground that the Lord said,
" Which of you having an ox or an ass fallen into a pit, doth
not straightway draw hira out on the sabbath day ;" by which
words in the spiritual sense was signified Avhat has been said ;
for whatsoever the Lord spake. He spake frora the Divine [be
ing or principle], and since He spake frora the Divine [being
or principle], there is an internal sense in singular the things
spoken, n. 9049, 9063 ; by pit is fliere signified the false [prin
ciple], n. 1688. And since a pit denotes the false principle,
therefore also the Lord, when He spake concerning the falses
of the church, said, " vjhen the blind leads ihe blind, they both
fall into a pit," Matt. xv. 14; where the blind_ denotes one
who is in erroneous principle, to fall into a pit is to pervert
truth; these things were said comparaflvely,,but all compari
sons in the Word are taken frora significaflves, n. 3576, 8989 ;
they who believe that the holy Divine [principle], Avhich is in
the' Word, ties stored up therein no deeper than in the sense
which appears in the letter, in these and in other passages of
.he Word, see a holy principle frora no oflier source than from
a faith that all things of the Word are divinely inspired, and
fliat there are inexplicable arcana therein known to God alone :
but they who are not in this faifli, despise the Word, merely
on account of the style, to appearance, meaner than the style
which is applied to flie temper of the world, such as Avhat pre
vails araongst several writers ancient and modern : but let them
know, that a holv Divine [principle] lies concealed in all and
singular things of the Word, but consisting m this, that all
and singular things treat of the Lord, of His kingdora and
church : these things are most holy, because they are things
Divine from tiie Lord, in which thus there is eternal life, ao-
VOT. A-UI ^^

530 EXODUS. rCuAP. xxi.
cording to the Lord's words in John, " The words which I
speak to you, are spirit and are life," vi. 63 ; but those most
holy Divine things are raanifested before the angels in heaven,
because they do not apprehend the Word naturally according
to the literal sense,, but spiritually according to flie internal
sense ; according to this latter sense raen also Avould apprehend
the Word, if they lived angelic life, viz. the life of faith and
love ; the things Avhich are contained in the internal sense of
the Word, are no other but those which the genuine doctrine
of the church teaches ; flie genuine doctrine of the church
teaches the Lord, faith in Him'^ love to Hira, and love of the
good Avhich is frora Hira ; this latter love is charity toAvards
the neighbor, see n. 6709, 6710, 8123 ; they who live this life
are illustrated by the Lord, and see the holy things of the
Word, Avhich are in no Avise seen by ofliers ; see preface to
chap, xviii. Gen.
9087. " The lord of the pit shall repay " — that hereby is sig
nified that he, to Avhoin the false pertains, shall amend, appears
from the signification of the lord of the pit, as denoting him
to whora the false pertains, for the pit denotes the false, n.
9084, 9086 ; and frora the signification of repaying, as denoting
to amend ; the reason why repaying denotes amending is, be
cause a fine denotes araendraent, n. 9045, and the silver Avhich
he was to pay signifies truth, by which araendraent is effected,
which is the next thing treated of.
9088. " He shall render silver to his lord " — that liereby is
signified by truth pertaining to him whose good or trutii in the
natural principle is perverted, appears from the signification
of silver, as denoting truth, see n. 1551, 2048, 5668, 6112,
,6914, 6917, 7999, and that to give silver denotes to redeem by
truth, n. 2954 ; and frora the signification of his lord, viz. his
whose ox or ass had fallen into the pit, as denoting hira whose
good or trutii in the natural principle is perverted, for ox de
notes good in the natural principle, and ass denotes truth
there, n. 9085, and to fall into a pit is to pervert thera, n. 9086.
The case herein is this ; if good or trutii be perverted by what
is false, then Avliat is perverted is to be amended by truth,
within the church, by truth frora the Word, or frora doctrine
which is grounded in the Word ; the reason why this ought to
be so is, beeause truth teaches what is evil and what is false,
and thus man sees and acknoAvledges what is evil and false,
and when he sees aud acknow-ledges, then he may be amend
ed ; for the Lord flows-in into those fliings pertaining to man,
which raan knows, but not into those things which he does not
knoAv; Avherefore neither does he araend what- is evil or false,
until raan is instructed that it is evil or false : hence it is, that
they Avho do the work of repentance, must see and acknow
ledge their evils, and thereby live the life of truth, n. 8388 tc

9087-9090.J EXODUS. 631
8392 : the case is similar in respect to purificaflons from the
evtis of self-love and the love of the Avorid ; purifications from
tlipse loves cannot in any wise be effected but by flie truths of
faith, because fliese teach that all concupiscences are from
those loves : hence it Avas that circumcision Avitli flie Israel
itish and Jewish nation Avas eft'ected by a knife of flint [or
rock] ; for circumcision signified purificaflon from those filthy
loves, and a knife of fiint [or rock], by which it was effected,
signified flie truth of faifli, n. 2769, 7044. By the truths of
faith also man is regenerated, n. 8635 to 8640, 8772 : this wgis
signified by the Avashings, AA-hereby in old tirae they were
cleansed ; and the same also is signified at fliis day by the
waters of bapflsm ; for waters signify flie truths of faith, by
which evils are removed, n. 739,^2702, 3058, 3424, 4976, 7307,
8568 ; and bapflsm signifies regeneraflon, n. 4255, 5120. Frora
these considerations it is evident how falsely fliey think, who
believe that evils or sins pertaining to man are wiped away, as
filth is Avashed from the body by waters ; and that they were
cleansed as to the interiors who Avere formerly Avashed by wa
ters according to tiie statutes of the church ; and also that they
are saved at this day- by being baptized ; when yet washings
formerly only represented the cleansing of the interiors, and
baptism signifies regeneration, Avaters denoting the truths of
faith by which raan is cleansed and regenerated, for by them
evils are removed: baptism is for those who are witiiin the
church, because these have the Word containing the .truths of
faith by Avliich man is regenerated.
9089. "And the dead shall be for himself" — that hereby is
signified that evil or the false Avould remain with him, api^eai-s
from the signification of the dead, when it is said of good or
truth in the natural principle, which is signified by an ox or an
ass, as denoting Avhat is evil or false ; for when good dies, evil
succeeds, and Avlien truth dies, the false succeeds ; inasrauch as
what is dead denotes what is evil and false, therefore they are
called dead who Avill what is evil and believe what is false, u.
7494 ; and from the signification of being for himself, as deno
ting to remain with liiiii. The case herein is tliis ; if any one
by what is false has destroyed good or trutii pertaining t;o
Jiimself, or pertaining to others, he does it frora evil, thus from
ihe Avill principle by the intellectual, for all CA'il is of the will
Jirinciple and all the false is of the intellectual ; what is eff'ect
ed by both, this remains, for it imbues the all of the life of
man ; it is otiierAvise if CA'il goes forth from the will principle
and not at the same time from the Intellectual, n. 9009 : hence
it is evident what is the ground of this statute, that the dea,d
shall be for liini.
9090. " And when the ox of a man [vir] shall strike the ox
of his companion " — that hereby are signified two truflis, (>1

532 EXODUS. [Chap. xxi.
which the affections are diverse, and [the affection] of one shall
hurt [the affection] of the other, appears from the signification
of striking, as denoting the hurting of truth, see above, n. 9057 ;
and from the signification of an ox, as denoting the affection of
good, and in the opposite sense the affection of evil in the nat
ural principle, see also above, n. 9065 ; and from the significa
tion of a man [vir], as denoting truth, see n. 9034 ; hence by a
man and a companion are signified tAvo truths : the reason why
the affections wliich are signified are diverse is, because they
are oxen, by which affections are signified, which hurt each
other ; for things Avliich are diverse hurt each other, but not
the fliings Avhicli are not diverse. He Avho does not know how
the case is with representatives and correspondences, raay pos
sibly Avonder, that an ox signifies the aff'ection of good or evil
pertaining to raan, because it is a beast : but let hira know,'
that all beasts signify such fliings as are of any affection or in
clination ; in the spiritual world this is very well knoAvn, for
in that Avorld there frequently appear beasts of various kinds,
as oxen, heifers, cows, horses, raules, asses, sheep, goats, kids,
larabs, also evil beasts, as tigers, panthers, bears, dogs, hogs,
serpents ; and also beasts which are no where seen on earth,
beside also birds of various kinds. That such things appear
there, exceeds all belief with those who believe that nothing
is, Avhich they do not see with the bodily eyes : but neither do
the sarae persons believe, that there are any spirits or^angels,
still less that they appear to each other as men, that they see
each other, discourse with each other, and touch each other ;
the reason is, because such persons are so sensual and corj^o-
real, as to believe that only bodies live ; hence it is, as Avas
said, that such fliings exceed all faith pertaining to them : nev
ertheless they have not only been seen by me a thousand tiraes,
but I have also been instructed concerning the animals seen,
Avhence they are, and what they signify ; thus also that the af
fections of good in the natural principle, when they are present
ed to be seen in an aniraal form, appear as tarae oxen, and the
affections of evil as untarae oxen ; and that the rest of the af
fections appear in the forras of other animals : hence it is, that
beasts of various kinds signify such things pertaining to man
as thev correspond with : but on this subject see what has been
before shown, n. 142, 143, 246, 714, 715, 716, 719, 1823, 2179,
2180, 2781, 280.5, 2807, 2830, 3218, 3519, 5198, 7623.
9091. " -A-ud he dies " — that hereby is signified so that the
good affection perishes, appears from the signification of dying,
as denoflng to perish ; and frora the signification of an ox, who
dies of a stroke which was given by another ox, as denoting a
good affection, see just above, n. 9090.
9092. " And they shall sell the living ox" — that hereby is
signified that the affection of the one, wli-'ch had hurt that of

9091— 9093.J EXODUS. 633
the other, shall be alienated, appears from tiie signification of
selling, as denoting to alienate, see n. 4098, 4752, 4758, 5886 ;
and from the signification of the living ox, as denoting an af
fection of truth which had hurt the aff'ection of the tiLth of
another, see above, n. 9090.
9093. " And they shall divide his silver " — that hereby is
signified that the truth thereof shall be dissipated, appears from
the signification of dividing, as denoting to exterminate and
dissij^ate, see n. 6360, 6361 ; and frora the signification of sil
ver, as denoting truth, see n. 1661, 2048, 5658, 6112, 6914,
6917, 7999. The reason why to divide denotes to dissipate is,
because things Avliich are consociated, if they are divided, are
.ilso dispersed ; as he AA'ho divides his raind [animus] or his
mind [»ie«,s], he destroys it ; for the mind [niens] of man is
consociated of two [parts], one part thereof is called under
standing, the other is called Avill ; he who divides those two
parts, disperses the things which are of one part, for one raust
live from the other, hence the other also perishes; the case is
the same Avitli hira Avho divides trutii frora good, or, what is
flie same thing, faith from charity ; he who does this destroys
both : in a word, all things, Avliich ought to be one, if they are
divided, perish. This division is raeant by the Lord's words
in Luke, " No one can serve two lords, for either he aa'HI hate
the one and love the other, or he will prefer the one and de
spise the oflier; ye cannot serve God and Marainon," xvi. 13 ;
that is, by faith serve the Lord, and by love flie Avorld, thus
acknoA\dedge truth, and do evil ; he who does this has a divid
ed raind, hence its destruction. From these considerations it is
evident, Avhence it is that to divide denotes to be dissipated ;
which is also manifest in MatthcAV, " The lord of this servant
ehall come in a day in Avliich he doth not expect, and in an
uour in AA'hich he doth not know, and shall divide him, and
appoint him his part Avith the hypocrites," xxiv. 50, 61, where
to divide is to separate and remove from goods and truths, n.
4424, flius to dissipate. And in Moses, " Cursed be their an
ger, because vehement, and their wrath, because hard ; Twill
"livide them in Jacob, and Avill disperse fliein in Israel," Gen.
¦A\x. 7, where Israel speaks propheflcally concerning Simeon
aud Levi ; by Simeon and Levi are there represented those who
are in faith separate from charity, n. 6352 ; by Jacob and Is
rael the church external and internal, and also the external
and internal raan, n. 4286, 4698, 5973, 6360, 6361 ; to divide
fliein in Jacob denotes to exterininate thera frora flie external
church and to disperse thera in Israel denotes frora the inter
nal church thus to dissipate the goods and truflis of flie church
pertaining to fliem. That to divide has this signification, is
also evident frora the A\-ords written on the wall, wlien Belshaz
zar kill"- of Bubel, to2;ether Avith his grandees, wives and coe-

534 EXODUS. [Chap. xxi.
cubines, drank wine out of the vessels of go d and silver of the
temple at Jerusalera ; it was written, " l^uinbeied, numbered,
weighed, and divided," where divided denotes to be separated
from the kingdora, Dan. v. 2, 3, 4, 25, 28 ; in this passage it is
evident Iioav all things at that tirae Avere representative ; it con
tains a description of the profanation of good and truth, which
is signified by Babel ; that Babel denotes profanation, see n.
1182, 1283, 1295, 1304 to 1308, 1321, 1322, 1326; vessels of
gold and silver denote the goods of love and truths of faith
from the Lord, n. 1551, 1652, 5668, 6914, 6917 ; profanation is
signified by drinking out of thera, and on this occasion prais
ing the gods of gold, of silver, of brass, of iron, of wood and
stone, as avc read in verse 4 of the said chapter, Avliich denote
evils and falses in a series, n. 4402, 7873, 8941 ; by the temple
at Jerusalem, Avhence the vessels came, in the supreme sense
is signified the Lord, in the representative sense His kingdom
and church, n. 37:^0 ; the kingdora of Belshazzar being divided
signified flie dissipation of good and truth, and he himself
being slain that night signified the privation of the life of truth
and good, thus damnation ; for to be divided is to be dissipa
ted ; a king denotes the truth of good, n. 1672, 2015, 2069,
3009, 3670, 4575, 4581, 4966, 6044, 5068, 6148 ; the like is sig
nified by Idngdom, n. 1672, 2547, 4691 ; to be slain is to be
depriA^ed of flie life of truth and good, n. 3607, 6767, 8902, and
the night in Avhich he Avas slain denotes a state of evil and the
false, n. 2353, 7776, 7851, 7870, 7947 ; hence it is evident that
all things in that history were representative. It is written in
David, " They divided my garments am.ongst themselves, and
upon my vesture they cast lots," Psalm xxii. 18 ; and in Mat-
tliCAV, " They divided his garine,nts, casting lots, that it might
be fulfilled what was said by the prophet," xxvii. 35 ; also in
John, " The soldiers took the garments, and made four parts ;
and the coat; the coat Avas Avithout seara, woven from the top
throughout ; they said concerning it, let us not divide it, but
let us cast lots for it, whose it shall be, that the Scripture
might be fulfilled," xix. 23, 24; he who reads these words, and
knoAvs nothing of the internal sense of the Word, is not aAvare
that any arcanura lies concealed therein, when yet in singular
the Avords there is a divine arcanum ; the arcanuin was, that
DiAflne Truths Avere dissipated by the Jcavs, for the Lord Avas
Divine Truth, hence He is called the Word, John i. 1, andf'ol-
loAving A-erses ; the Word is the Di vine Trutii ; His garraents
represented truths in the external form, and His coat [truths]
in the internal [forra] ; the division of the garraents represent
ed the dissipation of the truths of faith by the Jews ; that gar.
ments denote truths in the external forra, see n. 2576, 5248,
5954, 6918 ; and that a coat denotes trutii in the internal form,
see 11. 4677 ; truths in the external forra are such as are the

9094.] EXODUS. 635
truths of the Word in the literal sense, but truths in the inter
nal forra are such as arc the truths of tlie Word in the spiritual
sense ; the division of the garraents into four parts signified to
tal dissipation, in like manner as the division in Zechariah,
chap. xiv. 4, and in other places; in like manner division into
two parts, as is Avritten concerning the vail of the temple.
Matt, xxvii. 51 ; Mark xv. 38 ; the rending of the rocks also on
that occasion, Matt, xxvii. 61, represented the dissipation of all
things of faifli, for a rock denotes the Lord as to faith, and
hence denotes faith from the Lord.
9094. " And they shall also divide the dead [ox] "—that
hereby is signified that also the hurting affection [shall be dis
sipated], ajipears from the signification of what is dead, as de
noting what is evil and false, see above, n. 8908, hence by a
dead ox is signified the affection of what is evil and false in the
natural principle, thus a hurting affection, for evil hurts by the
false ; and frora the signification of dividing, as denoting to dis
sipate, as above, n. 9093. Flow the case is with the things con
tained in this verse in the internal sense, can hardly be ex
plained to the apprehension ; they are such things as can be
comprehended by the angels, and in some measure by men ;
for the angels see flie arcana in the Word in the light Avliich is
from the Lord, in which light innuraerable things are presented
to the vicAv, Avhicli do not fall into expressions of speech, and
not even into the ideas of tiiought pertaining to raen so long as
they live in tiie body ; the reason is, because Avith men tiie light
of heaven floAvs-in into the light of the Avorld, and thereby into
such tilings as either extinguish, or reject, or darken, and there
by make dim tiie light of heaven ; the cares of tiie Avorld and
of the body are such things, especially those which flow from
the loves of self and of the world ; hence it is that tiie tilings
which are of angelic Avisdom are for the most part unutterable,
and also incomprehensible. Nevertheless man comes into such
Avisdom after the rejection of the body, that is, after deatii, but
only that man who had received the life of faith and charity
froin the Lord in the world ; for tiie faculty of'_ receiving an
gelic Avisdora is in the good of faith and charity. That the
things are ineff'able, which the angels see and think in the light
of heaven, has been also given to knoAV frora ranch experience,
for when I have been elevated into that light, I have, seemed
to rayself to understand all those tilings Avhich tiic angels tiiere
spake, but when I have been let down frora thence into the
licflit of the external or natural man, and in this light Avas wiU ¦
ing to recollect the things which I had there heard, I could not
express flieiii by terras, and not even comprehend them by
iders of thou"-ht, except in a fcAv instances, and fliese fcAV also
in obscurity ;''f'rora Avliich considerations it is evident, fliat the
thiuiTS which are seen and heard in heaven, are such as the eye

536 EXODUS. [Chap. xxL
has not seen, nor the ear heard. Such are the things as lie con
cealed inmostly in the internal sense of the W^rd. The case is
similar with those things which are containeo' In the internal
sense, in fliis verse and the following ; the things there contain
ed, and which can be explained to the apprehension, are these;
all truflis pertaining to man have life from the affecflons which
are of sorae love ; truth, without life frora that source, is as. a
sound flowing forth from the mouth without idea, or as flie
sound of an automaton ; hence it is cA-ident that the life of
man's understanding is from the life of his will, consequenfly
fliat the life of truth is fi-ora the life of good, for trutii has rela
tion to the understanding and good to the Avill. If therefore
there are tAvo truths, which do not live frora the same coraraon
afl'ection, but froin diverse affections, they raust needs be dissi
pated, for they are in collision with each oflier ; and when
truths are dissipated, their aff'ections are also dissipated ; for
there is a comraon affection, under which all truths pertaining
to raan are consociated ; this comraon affection is good. Thus
far it is possible to declare concerning the things signified in
the internal sense by the oxen of two men, one of which gores
the other that he dies ; and that in such case the livingox shall
be sold, and the silver shall be divided, and also the dead ox.
What meuiber ofthe church does not know, that things Divine
are contained in all and singular the things of the Word; but
who can see Divine things in these laws, concerning oxen and
asses falling into a pit, and concerning oxen striking with the
horn, if they be looked at and explained only according to the
sense of the letter ; but they are then Divine, even in the sense
of the letter, if they are looked at and explained at the sarae
time as to the internal sense ; for in that sense all and singular
things of the Word treat of the Lord, of His kingdom and
church, thus of things Divine ; for to constitute any thing Di
vine and holy, it must treat of things Divine and holy ; the thing
treated of produces the effect. The worldly things, and things of
civil judicature, such as are the judgments, the statutes and the
laws proraulgated by the Lord from Mount Sinai, Avliich are
contained in this and the folloAving chapters of Exodus, are
Divine and holy by inspiration, but inspiration is not dictation,
but is infiux from the Divine [being or principle] ; Avliat flows
in frora the Divine [being or principle], passes through heaven,
and is there celestial and spiritual ; but v/lien it comes into the
worid it becoraes worldly, containing inwardly in it those
principles. From these considerations it is evident AA'hence
,and Avliere the Word has in it the Divine [being or principlej,
and Avhat is inspiration.
9095. " Or if it be known that the ox was wont to push with
the hoi 11 frora yesterday [and] the day before yesterday " — that
hft'-oby is signified that it was before known that the aff'ection

9095, 9096.] EXODUS. 537
was such, appears frora the signification of being known or
witnessed, as denoting that it has passed into the intellectual
principle, as above, n. 9071, for what has passed thither from
the will principle is made known : and from the signification
of that the ox Avas wont to push with the horn from yesterday
[and] the day before yesterday, as denoting that the affection
had been heretofqre such, as also above, n. 9070.
9096. " And his lord hath not guarded hira " — that hereby
is signified and if he has not kept in bonds, appears frora the
signification of guarding,' as denoting to keep in bonds, viz. the
affection of evil in the natural principle, which otherwise would
hurt the truth of faith ; the reason why it denotes to keep in
bonds is, because by being raade known is signified to pass into
the intellectual principle, n. 9095, and the intellectual princi
ple is what sees evil, and what is seen, this raay be restrained
and kept in bonds, not frora the intellectual principle, but by
the intellectual principle from the Lord ; for the Lord flows-in
into those things pertaining to man which are known to hira,
but not into those things Avliich are unkiiOAvn to hira. By
keeping in bonds, is meant to hold in and restrain ; bonds in
the spiritual sense are nothing else but the affections which are
of the love, for these are what lead man, and Avhat restrain liiin.
If the affections of evil lead hini, there must be the affections
of truth grounded in good to restrain him. Internal bonds
with raan are the affections of truth and good, these are also
called bonds of conscience ; but external bonds are the affec
tions of self-love and the love ofthe world, for these lead raan
in external things; if these descend from internal bonds, which
are the affections of trutii and good, they are good, for in such
case man loves hiraself and the world not for the sake of hira
self and the world, but for the sake of good uses frora hiraself
and the Avorld, n. 7819, 7820, 7995 ; but if they do not descend
from that source, they are evil, and are called lusts, for in such
case a raan loves himself for the sake of himself and the_ Avorld
for the sake of the world. Frora these considerations it may
be known what is meant by internal bonds and external bonds.
of which frequent raention has been made. But bonds so call
ed are not bonds except Avith relation to opposites ; for he
who acts any thing from the afl'ection which is of the love of
good, acts from freedom ; but he who acts fi'om tiie affection
Avhich is of flie love of evil, appears to hiraself to act frora free
dora, but he does not act frora freedom, because from the lusts
which are from hell ; he only is free, who is in flie affecflon of
good, because he is led of the Lord ; Avhich the Lord also
teaches in John, "If ye shafl abide in My word, ye shall be
trulv My disciples ; and ye shall know flie trufli, and the truth
shall make 'you free. Every one who doeth sin is the servant
of sin. If the son shall make you free, ye shall be indy free,"

538 EXODUS. [Chap, xxi
viii. 31, 32, 34, 36 ; that freedom consists in being led of the
Lord, and servitude in being led of lusts which are frora hell,
see n. 892, 905, 2870 to 2893, 6205, 6477, 8209 ; for the Lord
implants affections in favor of good, and aversion for evil, hence
man has freedom in doirg good, and absolute servitude in do
ing evil. He Avho believes that Christian liberty extends itself
further is very greatly mistaken.
9097. " Eepaying he shall repay ox for ox " — that hereby is
signified restitution to integrity, appears from the signification
of repaying, as denoting to restore ; to integrity is signified
by repaying in repaying ; and from the signification of an ox,
as denoting affection in the natural principle, see above, n.
9065. 9097i. "And the dead [ox] shall be for hiraself " — thathere
by is signified for the hurting affection, appears frora the signi
fication of the ox, as denoting the affection of evil, for by dead
is signified Avhat is evil and false, according to what was said
above, n. 9089. How the case is with the things contained in
the internal sense in this verse, may be concluded from what
Avas explained above, n. 9094.
9098. Verse 37. When a man [vir] sliall steal an ox or cat
tle, and. shall slay it, ar sell it, he shall repay flme oxen for an
o.v, and four cattle for a cattle. When a man shall steal an ox
or cattle, signifies he who takes away frora any one his good
exterior and interior : and shall slay it, signifies shall extinguish
it: or shall sell it, signifies or if he shall alienate it: he shall
repay five oxen for an ox, signifies correspondent punishraent
to much : and four cattle for a cattle, signifies correspondent
punishraent to the full.
9099. "When a raan shall steal an ox or cattle " — thathere
by is signified he who takes away from any one his good exte-
rio'r or interior, appears frora the signification of stealing, as
denoting to take away from any one his spiritual goods, see n.
5135, 8906 ; and from the signification of an ox, as denoting
the affection of good in the natural principle, thus exterior
good, see n. 2180, 2666, 2781, 2830, 6913, 8937 ; and from the
signification of cattle, as denoting interior good, for the things
AA'hich are of the flock signify those things which are of interior
good, and the things Avhicli are of the herd signify those which
are of exterior good, see n. 2566, 5913, 6048, 893'7.
9100. " And shall slay it " — that hereby is signifled shall
extinguish it, appears without explication.
9101. " Or shall sell it " — that hereby is signitied or if he
shall alienate it, appears frora the signification of selling, as
denoting to alienate, see n. 4098, 4752, 5886, 6143.
9102. "He shall repay five oxen for an ox" — fliat hereby is
signified correspondent punishment to much, appears from the
signification of five, as denoting somewhat, see n. 4638, 5291 ;

9097—9103.] EXODUS. 539

and also much, n. 6708, 5956 ; and from flie signification of
repaynig, as denoflng amendment, n. 9087, and as denoting
restitution, n. 9097 ; the reason why it also denotes punishment
is, because when alienated good is to be amended or restored,
man suffers hard things, for he is either left to his OAvn CA-il,
thus also to the punishment of evil, for evil has along with it
punishraent, n. 8214, or he is let into teraptaflons, whereby
evil is subdued and removed, which are the punishment that
is here signified by repaying ; the reason why it denotes cor
respondent punishment is, because the evil of punishment .raid
the evil of fault correspond, see n. 1857, 6669, 8214.
9103. " And four cattle for a cattle " — that hereby is signi
fied also correspondent piinishnient to the full, appears from
the signification of four, as denoting conjunction ; for four sig
nifies the like as tAvo, because the forraer number arises out of
the latter, for it is the double of it ; that two denotes conjunc
tion, see n. 5194, 8423, and hence also four, n. 1686, 8877
Hence it follows that those numbers also denote to the full, for
Avhat is conjoined is full ; and from the signification of cattle,
as denoting interior good, see just above, n. 9099 ; correspond
ent punishraent is signified by repaying, viz. four cattle for a
cattle, n. 9102. Interior good is what is called charity in the
interior raan, and exterior good is charity in the exterior [raan] ;
this latter good raust live from the forraer, for the good of
charity in the interior man is the good of spiritual life, and the
good of charity in the exterior is the good of natural life thence
derived ; this latter good comes to the sensation of man as a
delight, but the forraer does not corae to sensation, but to
perception that it ought so to be, and make the mind [animus]
contented ; in the other life this also coraes to sensation. The
reason Avhy^ five oxen were to be repayed for an ox, and four
cattle for a cattle, cannot be known by any one, unless it be
knoAvn what theft is in the spiritual sense, also what is meant
by an ox and cattle ; what those things are, has been explained,
v'iz. as denoting the taking aAva'y and alienation of exterior and
interior good ; taking away is effected by evil, and alienaflpii
by the false ; hence their punishment and restitution are sig
nified by five and four ; that all numbers in the word signify
things, 'see n. 875, 647, 648, 756, 813, 1963, 1988, 2075,
2252, 3252, 4264, 4495, 4670, 5265, 6175 ; in this case flie
thino-s which involve resfltution, viz. flie number five the res-
fltut'ron of exterior good to rauch, and the number four flie
restituflon of interior good to the full. The reason Avhy inte
rior good is to be restored to the full is, because this good noii-
sfltutes flie spiritual life of raan; and unless spiritual life be re
stored to flie full, the exterior good, which constitutes flie natu
ral life cannot be restored, for this latter life is restored by the
former'; as maybe raanifest frora the regeneratiou of inau, in

540 EXODUS. [Chap, xxi
that the external raan is regenerated by [or through] the inter
nal, see n. 9043, 9046, 9061 ; but good in the external or natu
ral principle cannot be restored to the full, because the stroke
reraains there as a scar AA'hich is grown callous. These are tl.o
things Avhich those nurabers involve. It raay be expedient ic-
say a few Avords raore concerning the restitution of exterior
good, Avhich constitutes the natural life of raan, from interior
good Avliich constitutes his spiritual life ; the natural principle
of raan, sees things in the light of the Avorld, AA'hich light is
called natural luraen ; raan procures to himself that lumen by
the objects which enter by the sight and by the hearing, thus
by the objects Avliich are from the world; hereby man sees
those things inAvardly in himself, almost as the eye sees them.
The objects Avliich enter by those senses, appear to him at flrst
as pleasurable and delightful, afterwards the infant man dis
tinguishes between the delights, Avhence he learns to discern,
and this by degrees raore exquisitely. When light frora heaven
flows-in into these things, then raan begins to see thera spirit
ually, aud first to discern between the useful and the non-use
ful ; hence he begins to have a vicAV of the truth, for Avliat is
useful to him, this to hira is true, and Avliat is useless is not
true. This vie-v increases according to the influx of the light
of heaven, until at length he discerns not only between truths,
but also betAveeu truths in these truths ; and this Avitli greater
brightness, in proportion as the coraraunication is better opened
betAveen the internal and the external man ; for the light of
heaven floAvs in by [or through] the internal man into the ex-
tcrnc-d frora the Lord. Hence now inaii has perception ; never
theless it is not still spiritual perception ; this perception does
not exist frora natural truths, but from spiritual truths; spirit
ual truths are those which are called the truths of faith. The
reason Avliy spiritual perception exists from these truths is, be
cause the light of heaven is the Divine Trutii proceeding from
the Lord, and it shines as light before the eyes of the angels,
and also shines in flieir understandings, and gives them intel
ligence and wisdom, but with variety according to its recep
tion in good ; Avherefore the knowledges of sjiiritual things
must pertain to man in his natural principle, that spiritual per
ception may exist;. and the knowledges of spiritual things
must be from revelation. When the light of heaven flows into
those [knowledges], it flows into its own proper things, for, as
Avas said, that light is the Divine Truth proceeding from the
Lord, see n. 1053, 1521 to 1533, 1619 to 1632, 2776, 3138,
3167, 3195, 3222, 3223, 3341, 3636, 3643, 4180, 4302, 4408,
4415, 4527, 5400, 6032, 6313, 6608 : hence man has intelligence

9104,' 9105.] EXODUS. 541
raan is regenerated, and also amended and restored hy [or
through] the internal, may be manifest from what has been al
ready said ; for the things which are in the external or natural
mai.^ live from the light of heaven; for this light is alive, be
cause it proceeds frora the Lord, Avho is life itself; but they do
not live from natural light, for this light in itself, is dead ; to
the intent therefore that those things which are in this light
may live, there must be an influx of living light through the
internal man from the Lord; this influx accommodates itself
according to the analogous and corresponding knowledges of
truth in the natural principle, and according to compliances in
that principle. Hence it is evident, that the external or natu
ral principle of man raust be regenerated by [or through] his
internal [principle]. In like raanner good in the natural
principle taken away and alienated raust be amended and
restored.

CONTINUATION OF THE SUBJECT CONCERNING THE SPIRITS .\ND
inhabitants OP THE PLANET SATURN.
9104. SOME of the spirits of this earth passed to the .spi
rits of the earth Saturn, who, as was said above, are afar- off
at a remarkable distance, for they appear at the end of our
solar world. ; the passage is effected in a moment, for distances
in the other life are appearances arising from the diversity of
the states of life, n. 2625, 2837, 3356, 3387, 3404, 4321, 4882,
5606, 7381 ; and conjunction is effected by a state of desire
to discourse with another ; hence it is that in the other life
they meet together, who have been in any conjunction either
by love, or by friendship, or by veneration, in the world, when
they desire it ; but they are afterwards disjoined according
to dissimilitudes of the state of life.
9105. After that the spirits of the earth Saturn had dis
coursed vnth the sjnrits of our earth, they discoursed with me
thence by intermediate spirits, and said, that they are sur
prised that spirits from this earth so often come to tliem, rvho
ask them what God they worship ; and when they observe that
the spirits of this earth make such enquiries, they answer that
they are insane, for there cannot be a greater insanity than
to ask what God any one worships, since there is only one
God for all in the universe; and that they are still mor^, in
sane in this, that they do not know that the Lord is the One
only God, and that He rules the universal heaven, and hence

642 EXODUS. [Chap. xxi.
the universal world ; for he who rules heaven rules also the
world, inasmuch as the world is ruled by [or through] heaven
9106. They said further, that another kind of spirits, who
go in troops, frequently come to them, desiring to know how
things are with them; and that by various methods they get
out of them what they know ; concerning these they said., that
they are not insane, only in this, that they are so willing to
know, not for ihe sake of any other use, but that they may
know. They were afterwards instructed that these spirits arc
from the planet Mercury ; that science and the intelligence
hence derived alone delights them, and not so much the use
thence resulting, unless science also be a use to them, see n
681 1, 7815, 6921 to 6932, 7069 to 7079, 7170 to 7177.
9107. In what respect the spirits of our earth and the spi
rits of the earth Saturn differ from each other has been given
to know from manifest expeiitnce ; and at the same time on
this occasion, how the spiritual or internal man and the natii
ral or external are at combat and in collision with each other
when the latter is not in faith and charity. For the spirits
of the earth Saturn, in the Grand Man, have reference to a
middle principle between spiritual and natural sense, but whic'i
recedes from the natural and accedes to the spiritual, n. 8952:
but the spirits of our earth have reference to the natural and
corporeal sense; consequently the latter have reference to the
external man, but the former to the internal. How great a
repugnance and collision has jdace between them, when the
external or natural man does not receive spiritual life by faith
and love to the Lord, has been shown by this experience.
9108. The spirits of the earth Saturn came into view from
afar, and on this occasion there were piresent several spirits
from our earth; these latter, on seeing the former, became as
insane, and began to infest the former, by infusing unworthy
things concerning faith and also concerning the Lord ; aru.
when they were in invectives, they also cast themselves into
the midst of them, and from the insanity prevalent at the time,
endeavored to do evil ; but the spirits of Saturn were not at
all afraid, because they were secure, and also in tranquillity ;
but the others, when they were in the midst of them, began to
respire with difficulty, and thence to be tormented ; and thus
they cast themselves out, one in one direction and another in.
another, and disappeared.
9109. The bystanders hence perceived what is the quality
of the external or natural man separate from the internal,
when he comes into a spiritual sphere, which is a sphere of the
life of the internal man ; [a sphere encompasses every one,
which flows forth from the life of his love, see n. 1048, 1053

9106— 9111.J EXODUS. 543
1316, 1604 to 1512, 4464, 5179, 6206, 7464] ; viz. that he is in
sane ; the reason is, because the natural man separate froni the
spiritual is sapient only from the world, and ¦not at all from
heaven; and he who is sapient only from the world, believes
nothing but what the senses comprehend, and lohat he believes,
he believes from the fallacies of the senses, conseguently from
falses : hence it is that spiritual things are not any thing to
him, insomuch that he scarce endures to hear mention made of
what is .spiritual ; hence also it is that he does not appreliend-
what the 'internal man is., and hence does not believe that he is ;
'wherefore such are insane, when they are kept in a spiritual
sphere ; it is otherwise when they live in the world, at which
time they either think naturally of spiritued things, or turn
away the ear, that is, they hear and do not attend. That such
have grief and blindness, when they are elevated into a spirit
ual sphere, see n. 8797.
9110. Erom the above experience it was also manifest, that
the natural man cannot bring-in himself into the spiritual,
thai is, ascend ; hut when man is in fwith, and thence in spir
itual life, and thinks, in this case the spiritual mem descends,
that is, thinks in ihe natural ; for ^spiritual influx is given,
that is, out of the sjiiritual world into the natural, hut not vice
versa ; that physical influx is altogether contrary to order, and
contrary to nature, thus impossible, seen. 3721, 6119, 4259, 5779,
6322, 8237 ; wherefore when the natural man, who is separate
from the internal, comes into a sphere of spiritual life, he is
seized first with blindness, next with insanity, and at length
with anguish. Hence also it is, that they who are in hell have
no inclination to look to heaven, n. 4225, 4226, 8137, 8266,
8946, 8946.
9111. At the close of the following chapter an account will
he given of the spirits of ihe moon ; and also why the Lord was
willing to he horn in our earth, and not another.

END OF VOL. Vin.

YALE UNIVERSITY LIBRARY

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