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

Arcana Coelestia

And it was in the evening. That this signifies the end of the state, is evident from the signification of "evening," as being the end of a state (see above, n. 8426).

That the quail came up. That this signifies natural delight through which is good, is evident from the signification of "quail," as being natural delight. That "the quail" denotes natural delight is because it was a bird of the sea, and by a bird of the sea is signified what is natural, and by its flesh, which was longed for, is signified delight (see above, n. 8431). That it also denotes through which is good, is because it was given in the evening. For when in the other life there is a state which corresponds to evening, then good spirits, and also angels, are remitted into the state of the natural affections in which they had been when in the world, consequently into the delights of their natural man. The reason is that good may come out of it, that is, that they may thereby be perfected (n. 8426). All are perfected by the implantation of faith and charity in the external or natural man; for unless these are there implanted, good and truth cannot flow in from the internal or spiritual man, that is, from the Lord through this man, because there is no reception; and if there is no reception, the influx is stopped and perishes, nay, the internal man also is closed. From this it is plain that the natural must be brought into a state of accommodation, in order that it may be a receptacle. This is effected by means of delights; for the goods that belong to the natural man are called delights, because they are felt. [2] That "the quail" denotes natural delight is because, as before said, it is a bird of the sea; for it is said that it was carried off from the sea: A wind went forth from Jehovah, and carried off the quail from the sea, and let it down upon the camp (Num. 11:31); 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 "the quail" in the following passage in Moses: The rabble that was in the midst of the people lusted a lust, and desired to have flesh; they said, Now is our soul dry, nor have our eyes anything [to look at] except the manna; there went forth a wind from before Jehovah, and carried off the quail from the sea, and let it down upon the camp; the people rose up all that day, and all the night, and all the morrow day, and gathered the quail; those who gathered least gathered ten homers, which they spread out for themselves by spreading out round about the camp; the flesh was yet between their teeth, ere it was swallowed, when the anger of Jehovah was kindled against the people, and Jehovah smote the people with a very great plague; wherefore he called the name of that place the graves of lust, because there they buried the people that lusted (Num. 11:4, 6, 31-34); here "the quail" denote the delight of concupiscence. It is called the delight of concupiscence when the delight of any corporeal or worldly love has dominion and takes possession of the whole man, even so as to extinguish the good and truth of faith with him. This delight is what is described as the cause of their being smitten with a great plague. But the natural delight which is signified in this chapter by the quail that was given to the people in the evening, is not the delight of concupiscence, but is the delight of the natural or external man corresponding to the good of the spiritual or internal man. This delight has spiritual good within it, whereas the delight of concupiscence that is treated of in that chapter of Numbers has infernal evil within it. Each is called delight, and each is also felt as delight, but there is the greatest possible difference between them; for one has heaven in it, and the other has hell; moreover, when the external is put off, the one becomes heaven to the man, and the other becomes hell. [3] The case herein is like that of two women who in outward form are alike beautiful in face and agreeable in life, but in the inward form are utterly unlike, the one being chaste and sound, the other lewd and rotten; thus one as to her spirit being with the angels, the other as to her spirit being with devils. But what they really are does not appear, except when the external is unrolled, and the internal is revealed. These things have been said in order that it may be known what the natural delight is in which is good, which is signified by "the quail" in this chapter; and what the natural delight is in which is evil, which is signified by "the quail" in the eleventh chapter of Numbers.

And covered the camp. That this signifies that it filled the natural of the man, is evident from the signification of "covering," as being to fill; and from the signification of "the camp," as being goods and truths (see n. 8193, 8196), here the natural of the man, which is the containant; for the natural contains goods and truths, and without these it is not a living natural, nor are the good and truth of the external or natural man anything without the natural. Hence it is that as "the camp" signifies truths and goods, it also signifies the natural in which these are.

And in the morning. That this signifies the beginning of a new state, is evident from the signification of "morning," as being the beginning of a new state (see n. 8427).

There was a deposit of dew round about the camp. That this signifies the truth of peace adjoining itself, is evident from the signification of "dew," as being the truth of peace (n. 3579). "Dew" signifies the truth of peace because in the morning it comes down from heaven and appears upon the herbage like fine rain, and has also stored up in it something of sweetness or delight more than rain has, whereby the grass and the crops of the field are gladdened; and "morning" denotes a state of peace (n. 2780). What peace is see n. 2780, 3696, 4681, 5662, namely, that it is like dawn on the earth, which gladdens minds with universal delight; and the truth of peace is like the light of the dawn. This truth, which is called "the truth of peace," is the very Divine truth in heaven from the Lord, which universally affects all who are there, and makes heaven to be heaven; for peace has in it confidence in the Lord, that He directs all things, and provides all things, and that He leads to a good end. When a man is in this faith, he is in peace, for he then fears nothing, and no solicitude about things to come disquiets him. A man comes into this state in proportion as he comes into love to the Lord. [2] All evil, especially self-confidence, takes away a state of peace. It is believed that an evil person is at peace when he is in gladness and tranquility because all things succeed with him. But this is not peace; it is the delight and tranquillity of cupidities, which counterfeit a state of peace. But in the other life this delight, being opposite to the delight of peace, is turned into what is undelightful, for this lies hidden within it. In the other life the exteriors are successively unfolded even to the inmosts, and peace is the inmost in all 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 of which is from the Lord Himself. [3] Concerning the state of peace which prevails in heaven it can be said that it is such as cannot be described by any words, neither, so long as he is in the world, can it come into the thought and perception of man, by means of any idea derived from the world. It is then above all sense. Tranquility of mind, content, and gladness from success, are relatively nothing; for these affect only his externals; whereas peace affects the inmost things of all-the first substances, and the beginnings of substances in the man, and therefrom distributes and pours itself forth into the substantiates and derivatives, and affects them with pleasantness; and affects the origins of ideas, consequently the man's ends of life, with satisfaction and happiness; and thus makes the mind of the man a heaven.

And the deposit of dew went up. That this signifies the insinuation of truth, is evident from the signification of "going up," as here being to be dissipated, and thus not to appear to the sight; and from the signification of "the dew," as being the truth of peace (of which just above). The deposit of this upon the manna signifies the insinuation of truth; for the truth of peace is the Divine truth proceeding from the Lord in heaven, which being the inmost insinuates itself into the truth which is beneath, and vivifies it, as the dew is wont to vivify the grass or growing crop upon which it falls in the morning. When the truth which is beneath has been 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 from the Divine, and it receives life through the insinuation of the truth which proceeds from 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 truth of faith, and it disposes into the heavenly form all things which are in the truth that is called "the truth of faith," and afterward it also disposes the truths themselves one with another. From all this it can be seen how the case is with the insinuation of truth with man by means of the truth of peace. Be it also known that the lower or exterior things with the man who is being regenerated receive life in succession from the higher or interior things; thus the truth of faith 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 being regenerated is effected in successive order by Him, thus through what is inmost, and so through interior things to exterior. Consequently with the regenerated there is a way opened even from the Lord; but with those who are not regenerated the way is closed.

And behold upon the faces of the wilderness. That this signifies a new will part, is evident from the signification of "the wilderness," as here being a new will part through the insinuation of truth. For with the man of the spiritual church a new will part is formed by good through truth, and it appears with him as conscience. That this conscience is a conscience of truth, is evident from what has been previously shown concerning the regeneration of the spiritual man. "The wilderness" properly signifies what is uncultivated and uninhabited; in the spiritual sense it signifies where there are no good and truth, thus also where there is no life (see n. 1927, 2708, 3900), and therefore when it is said that the dew appeared upon the faces of the wilderness, and beneath the dew the manna, by "the wilderness" is signified a new will part.

A small round thing. That this signifies the good of truth in its first formation, is evident from the signification of "small," as being predicated of truth; and from the signification of "round," as being predicated of good; consequently "a small round thing" is predicated of the good of truth. The good with the man of the spiritual church is called "the good of truth," and is truth not only as to origin, but also as to essence. It is seen as truth, but it is felt as good. Consequently as truth it forms the intellectual part of the mind, and as good it forms the new will part. For in man the intellectual part is distinguished from the will part by the fact that the intellectual part presents to itself things in a form, and so that it may see them as in the light, whereas the will part is affected by them so that it simultaneously feels them as delight, thus as good, and this according to the quality of the form. That "small" is predicated of truth, and "round" of good, has its cause in the manifestations of truth and of good in the other life. When truths and goods are presented in a visible form, as they are in the other life openly before the eyes of spirits and angels, then truth is presented in a discrete quantity, consequently as much or as little, according to the quality of the truth; truth is also presented as angular in various forms, and it is also presented as white. But good is there presented in a continuous quantity, thus not as much or as little; good is also presented as round, which is continuous in form; and in color as blue, yellow, and red. That when good and truth are presented to view they appear in this way, comes from their difference as to quality, which when it becomes visible thus expresses and represents itself in a natural form. Hence it is that things which in the world approach such forms signify either truths or goods, for there is nothing in the universe that in respect to its quality does not bear relation either to good or to truth.

Small as the hoar frost upon the earth. That this signifies truth in the form of good, consistent and flowing, is evident from the signification of "small," which is predicated of truth (of which just above), and from the signification of "as the hoar frost," as being to be in the form of good. The good of truth, which is the good of the man of the spiritual church (see n. 8458), is compared to hoar frost from the continuity of this as compared to snow. Snow, from being small and white, is predicated of truth; but hoar frost, from its continuity, is predicated of truth made good, which is the good of truth. That "snow" is predicated of truth is plain from the following passages: When Jesus was transfigured His vestments became shining, exceeding white as snow (Mark 9:23). The angels at the sepulcher had an appearance as lightning, and clothing white as snow (Matt. 28:3). I saw in the midst of the seven lampstands one like unto the Son of man; His head and His hairs were white as white wool, as snow (Rev. 1:13, 14). Her Nazirites were whiter than snow, they were fairer than milk (Lam. 4:7). Thou shalt purge me with hyssop, and I shall be clean; Thou shalt wash me, and I shall be made whiter than snow (Ps. 51:7). I beheld till the thrones were cast forth, and the Ancient of Days did sit; His garment was like white snow, and the hair of His head like clean wool (Dan. 7:9). In these passages "snow" is predicated of truth from its whiteness, and garments are compared to it, because "garments" in the spiritual sense denote truths (n. 4545, 4763, 5248, 5319, 5954, 6914, 6917, 6918). From all this it is evident what is meant by "hoar frost," namely, truth in the form of good. Truth is said to be consistent and flowing in the form of good, because truth is the form of good, and good is the life of this form, and is as it were its soul.

And the sons of Israel saw. That this signifies a perception, is evident from the signification of "seeing," as being to understand and perceive (see n. 2150, 2325, 2807, 3764, 4403-4421, 4567).

And they said a man to his brother. That this signifies amazement, is evident from the fact that "saying" involves that which follows, here that they were amazed when they saw the manna, as they said, "What is this [Man hoc]? because they knew not what it was;" and from the signification of "a man to his brother," as being mutually (n. 4725).

What is this [Man hoc]? because they knew not what it was. That this signifies amazement at what was not known, is evident from the fact that the word "manna" in its own tongue means What? thus, that which is not known. That from this the bread that was given to the sons of Israel in the wilderness was called "manna," is because this bread signifies the good of charity that is begotten through the truth of faith. Before regeneration this good is quite unknown to man, and it is not even known that it exists. For before regeneration a man believes that besides the delights of the love of self and of the world, which he calls good, there cannot be possible any good which is not from this source, or of such a nature. If anyone should then say that there is an interior good which cannot come to our notice, consequently not to knowledge, so long as the delights of the love of self and of the world have dominion, and that this good is that in which are good spirits and angels, people would be amazed as at something which is quite unknown, and as at something that is not possible; when yet this good immensely transcends the delights of the love of self and of the world. (That they who are in the loves of self and of the world do not know what charity and faith are, and what it is to do good without recompense, and that this is heaven in man, and that they believe that nothing of joy and life would remain if they were deprived of the delights of these loves, when yet heavenly joy then begins, see n. 8037.) From all this it is now evident why the manna was named from "What is this?"

And Moses said unto them. That this signifies information through truth from the Divine, is evident from the signification of "saying," as being information (see n. 7769, 7793, 7825, 8041); and from the representation of Moses, as being the truth that belongs to the law from the Divine (see n. 6771, 6827).

This is the bread which Jehovah hath given you to eat. That this signifies that this is the good which must be appropriated and make their life, in the supreme sense that this is the Lord in you, is evident from the signification of "bread," as being good celestial and spiritual, and in the supreme sense, as being the Lord (see n. 276, 680, 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 5915), here spiritual good, that is, the good of the man of the spiritual church, which is the good of truth (of which just above, n. 8458). As this bread was the manna, it follows that by "the manna" is signified this good; which is also apparent from the description of it in the thirty-first verse: It was like coriander seed, white; and the taste of it like that of a cake in honey; and likewise from the description of it in Numbers: The manna was like coriander seed, and the appearance thereof as the appearance of bdellium; they ground it in mills, or beat it in a mortar, and boiled it in a pot, and made cakes of it: the taste of it was as the taste of fresh oil (11:7, 8). From these particulars it is plain that in the spiritual sense "the manna" denotes the good of truth, that is, the good of the spiritual church. Hence also it is called "the grain of the heavens," in David: He commanded the skies from above, and opened the doors of the heavens, and made manna to rain down upon them, and gave them the grain of the heavens (Ps. 78:23, 24). (That "grain" denotes the good of truth, see n. 5295, 5410.) "Manna" also denotes the good of truth which is given to those who undergo temptations and conquer, in John: To him that overcometh I will give to eat of the hidden manna, and I will give him a white stone (Rev. 2:17). That in the supreme sense "the manna" denotes the Lord in us, is evident from the very words of the Lord in John: Your fathers did eat the manna in the wilderness, and are dead: this is the bread which cometh down from heaven, that one may eat thereof and not die: I am the living bread which came down from heaven; if anyone eat of this bread he shall live eternally (6:49-51, 58). From all this it is very plain that by "the manna" in the supreme sense is signified the Lord. The reason is that "the manna" denotes the good of truth, and all good is from the Lord, and consequently the Lord is in good, and is the good itself. That this good will be appropriated to them and make their life, is signified by "eating" (n. 3168, 3513, 3596, 4745); for the good which is from the Lord makes the life of heaven with man, and thereafter nourishes and sustains it.

Verses 16-18. This is the word that Jehovah hath commanded, Gather ye of it everyone according to the mouth of his eating, an omer a head, according to the number of your souls, take ye everyone for him who is in his tent. And the sons of Israel did so, and they gathered, collecting for the numerous and for the few. And they measured it with the omer, and it made nothing over for the numerous; and for the few there was no lack; they gathered everyone according to his eating. "This is the word that Jehovah hath commanded," signifies a mandate about it from the Divine; "Gather ye of it everyone according to the mouth of his eating," signifies reception and appropriation according to the capacity of each one; "an omer a head," signifies enough for everyone; "according to the number of your souls," signifies enough for all in the society; "take ye everyone for him who is in his tent," signifies communication with them, and from this the general good; "and the sons of Israel did so," signifies the effect; "and they gathered, collecting for the numerous and for the few," signifies reception according to the power of each society; "and they measured it with the omer," signifies the power of the reception of good; "and it made nothing over for the numerous; and for the few there was no lack," signifies that there was a just proportion for everyone in particular and in general; "they gathered everyone according to his eating," signifies reception according to the capacity of each one.

This is the word that Jehovah hath commanded. That this signifies a mandate about it from the Divine, is evident from the signification of "the word," as being the thing that is treated of; and from the signification of "commanding," when by Jehovah, as being a mandate.

Gather ye of it every man according to the mouth of his eating. That this signifies reception and appropriation according to the capacity of each one, is evident from the signification of "gathering," when said of the good of truth that is signified by "the manna," as being to receive; and from the signification of "each one according to the mouth of his eating," as being appropriation according to the capacity of each one. For "according to the mouth of the eating," when food is treated of, denotes according to the necessity demanded for nourishment; but when said of the good of truth, it denotes according to the capacity of reception and appropriation, because by "eating" in the spiritual sense is signified to be appropriated (see n. 3168, 3513, 3596, 4745).

An omer a head. That this signifies enough for everyone, is evident from the signification of "an omer," as being sufficient (of which presently); and from the signification of "for a head," as being for each one. That "an omer" denotes sufficient, is because it was the tenth part of an ephah, as is plain from the last verse of this chapter, and "ten" signifies what is full (see n. 3107); consequently "a tenth part" signifies what is sufficient, here for each one, that is, for a head. The "omer" is mentioned only in this chapter; but in other places, the "homer," which was a measure containing ten ephahs, and consequently signified what is full; as in Hosea: I purchased a woman, an adulteress, for fifteen pieces of silver, and a homer of barley, and a half homer of barley (3:1, 2); where by "a woman an adulteress" is meant the house of Israel, in the spiritual sense the church there, the buying of which at a full price is signified by "fifteen pieces of silver and a homer of barley;" "fifteen pieces of silver" are predicated of truth, and "a homer of barley," of good. [2] In Ezekiel: Ye shall have balances of justice, and an ephah of justice, and a bath of justice: the ephah and the bath shall be of one measure, to lift the tenth of a homer to a bath, and to the tenth of a homer the ephah; according to the homer shall be thy measure: this is the heave-offering that ye shall heave, the of an ephah from a homer of wheat, from a homer of barley: and the set portion of oil, the bath for oil, shall be the tenth of a bath out of the cor, ten baths a homer, for ten baths are a homer (45:10, 11, 13, 14); the new earth and the new temple are here treated of, by which is signified the Lord's spiritual kingdom. Everyone can see that there will not be a homer there, nor an ephah, nor a bath, nor a cor, neither will there be wheat, barley, or oil. Thus it is evident that by these things are signified such things as are in that kingdom, which plainly are spiritual things, thus things which have relation either to the good of charity or to the truth of faith. A "homer" is predicated of good, because it is the measure of wheat and of barley; in like manner an "ephah." But a "bath" is predicated of truth, because it is a measure of wine; and as it is also a measure of oil, by which is signified the good of love, it is said that a bath shall be the same part of a homer as is an ephah, which denotes in the spiritual sense that all things in that kingdom shall have relation to good, and also that the truth there will be good, and that this shall be given in fullness, because by "a homer" is signified what is full. [3] In Isaiah: Many houses shall be in devastation, even great and beautiful, that there be no inhabitant, for ten acres of vineyard shall yield one bath, and a homer of seed shall yield an ephah (5:9, 10); here "ten acres" denotes what is full, and also much, in like manner "a homer," but "a bath" and "an ephah" denote few; for when "ten" denotes much, "a tenth part" denotes a few. In Moses: If a man shall sanctify unto Jehovah of the field of his possession, then thy estimation shall be according to his sowing, the sowing of a homer of barley for fifty shekels of silver (Lev. 27:16); where "the sowing of a homer," and also "fifty shekels," denote fullness of estimation. As "a homer" signifies what is full, "ten homers" signify what is too much and superfluous (Num. 11:32).

According to the number of your souls. That this signifies enough for all in the society, namely, of the good of truth which is signified by "the manna," is evident from the signification of "according to the number of the souls," as being sufficient for all in the society. For when by "an omer a head" is signified enough for everyone, by "according to the number of the souls" is signified enough for all in the society. The subject here treated of is the good of those who are of the Lord's spiritual kingdom, which good is signified by "the manna," and that sufficient of this will be given for everyone and sufficient for the society; for each house of the sons of Israel represented one society in heaven (see n. 7836, 7891, 7996, 7997). As regards the societies in heaven the case is this. Heaven consists of countless societies, which are distinct one from another. Each society has a general good distinct from the good of other societies; and also each one in a society has a particular good distinct from the good of all others in the society. From the distinct goods of those who are in the society, which are thus various, but yet accordant, there is produced a form, which is called "the heavenly form." The universal heaven consists of such forms. Relatively to goods these conjunctions are called "forms," but relatively to persons they are called "societies." These things were represented by the distinctions of the sons of Israel into tribes, families, and houses.

Take ye everyone for him who is in his tent. That this signifies communication with them, and from this the general good, is evident from the signification of a "tent," as being a society as to good; "tent" here signifies the like as "house," for when they sojourned they were in tents. That every man should take for him who was there, signifies communication with them, thus also from this the general good. As these words involve those things which come forth in the societies in heaven (as was said just above, see n. 8469), it shall be told further how the case is with those societies, in order that it may thereby be known what is meant by communication with those in the society, and with the general good arising therefrom, which is signified by "everyone taking for him who was in his tent." Everyone in a society in heaven communicates his good to all who are in the society, and all therein communicate with each one, whence arises the good of all in general, that is, the general good. This good is communicated to the general good of other societies, whence arises a good still more general, and finally one most general. Such is the communication in heaven, and hence it is that they are a one, just as are the organs, members, and viscera in man, which, although various and dissimilar, nevertheless by such communications form a one. Such a communication of goods is possible only through love, which is spiritual conjunction. The universal thing that forms and brings into order all things in general and in particular is the Divine good of Divine love from the Lord.

And the sons of Israel did so. That this signifies the effect, is evident without explication.

And they gathered, collecting for the numerous and for the few. That this signifies reception according to the power of each society, is evident from the signification of "gathering," as being to receive (see above, n. 8467); and from the signification of "collecting for the numerous and for the few," as being according to the power of each society. How these things are, must be unfolded from those which come forth in the societies in heaven; for "the manna" denotes heavenly food, and heavenly food is good and truth, and good and truth in heaven are the Lord, because from Him. From all this it can be seen that these things which were decreed about the manna, are such as come forth in the said societies. The case herein is that the Divine good which proceeds from the Lord is communicated to all in heaven universally and individually, but everywhere according to the power of receiving; for there are those who receive little, and there are those who receive much. They who receive little are in the borders of heaven, but they who receive much are in the interiors. Everyone there has a power of receiving according to the nature and amount of good acquired in the world. The difference in power is what is signified by the terms "numerous" and "few."

And they measured it with the omer. That this signifies the power of the reception of good, is evident from the signification of "an omer," as being what is sufficient (see above, n. 8468), thus also power.

And it made nothing over for the numerous; and for the few there was no lack. That this signifies that there was a just proportion for everyone in particular and in general, is evident from the signification of "making nothing over," and also of "having no lack," as being to employ a just proportion; and from the signification of "numerous" and "few," as being a difference of power (of which above, n. 8472), here according to the power of everyone in particular and in general.

They gathered everyone according to his eating. That this signifies reception according to the capacity of each one, is evident from what was said above (n. 8467), where are the same words.

Verses 19, 20. And Moses said unto them, Let no one make a residue of it till the morning. And they heard not unto Moses; and men made a residue of it until morning and it bred worms and stank, and Moses was angry with them. "And Moses said unto them," signifies exhortation; "Let no one make a residue of it till the morning," signifies that they should not be solicitous about acquiring it from themselves; "and they heard not unto Moses," signifies no faith and thence no obedience; "and men made a residue of it until the morning," signifies the abuse of good Divine, in that they desired to acquire it from themselves; "and it bred worms," signifies that consequently it became filthy; "and stank," signifies consequently infernal; "and Moses was angry with them," signifies that consequently they turned away truth Divine from themselves.

And Moses said unto them. That this signifies exhortation, is evident from the signification of "saying," as involving what follows, here exhortation that they should not make a residue of it till the morning. (That "saying" involves also exhortation, see n. 7090, 8178.)

Let no one make a residue of it till the morning. That this signifies that they should not be solicitous about acquiring it from themselves, is evident from the fact that the manna was to be given every morning, and that worms would be bred in that which was left over, by which is signified that the Lord daily provides necessaries, and that therefore they ought not to be solicitous about acquiring them from themselves. This also is meant by the "daily bread" in the Lord's Prayer, and likewise by the Lord's words in Matthew: Be not solicitous for your soul, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on; why are ye solicitous about things to put on? Consider the lilies of the field, how they grow; they toil not, neither do they spin: therefore be ye not solicitous, saying, What shall we eat? and what shall we drink? or, wherewithal shall we be clothed? For after all these things do the nations seek; doth not your Heavenly Father know that ye have need of all these things? Seek ye first the kingdom of the heavens, and His righteousness; then shall all these things be added to you; therefore be ye not solicitous for the morrow, for the morrow will take care of the things of itself (6:25, 28, 31-34). In like manner in Luke 12:11, 12, 22-31. [2] As in this and the following verses in the internal sense care for the morrow is treated of, and as this care is not only forbidden, but is also condemned (that it is forbidden is signified by that they were not to make a residue of the manna till the morning, and that it is condemned is signified by that the worm was bred in the residue, and it stank), he who looks at the subject no deeper than from the sense of the letter may believe that all care for the morrow is to be cast aside, and thus that the necessaries of life are to be awaited daily from heaven; but he who looks at the subject deeper than from the letter, as for instance he who looks at it from the internal sense, is able to know what is meant by "care for the morrow." It does not mean the care of procuring for oneself food and raiment, and even resources for the time to come; for it is not contrary to order for anyone to be provident for himself and his own. But those have care for the morrow who are not content with their lot; who do not trust in the Divine, but in themselves; and who have regard for only worldly and earthly things, and not for heavenly things. With such there universally reigns solicitude about things to come, and a desire to possess all things and to dominate over all, which is kindled and grows according to the additions thus made, and finally does so beyond all measure. They grieve if they do not obtain the objects of their desire, and feel anguish at the loss of them; and they have no consolation, because of the anger they feel against the Divine, which they reject together with everything of faith, and curse themselves. Such are they who have care for the morrow. [3] Very different is the case with those who trust in the Divine. These, notwithstanding they have care for the morrow, still have it not, because they do not think of the morrow with solicitude, still less with anxiety. Unruffled is their spirit whether they obtain the objects of their desire, or not; and they do not grieve over the loss of them, being content with their lot. If they become rich, they do not set their hearts on riches; if they are raised to honors, they do not regard themselves as more worthy than others; if they become poor, they are not made sad; if their circumstances are mean, they are not dejected. They know that for those who trust in the Divine all things advance toward a happy state to eternity, and that whatever befalls them in time is still conducive thereto. [4] Be it known that the Divine Providence is universal, that is, in things the most minute; and that they who are in the stream of Providence are all the time carried along toward everything that is happy, whatever may be the appearance of the means; and that those are in the stream of Providence who put their trust in the Divine and attribute all things to Him; and that those are not in the stream of Providence who trust in themselves alone and attribute all things to themselves, because they are in the opposite, for they take away providence from the Divine, and claim it for themselves. Be it known also that insofar as anyone is in the stream of Providence, so far he is in a state of peace; also that insofar as anyone is in a state of peace from the good of faith, so far he is in the Divine Providence. These alone know and believe that the Divine Providence of the Lord is in everything both in general and in particular, nay, is in the most minute things of all (as may be seen shown above, n. 1919, 4329, 5122, 5894, 6058, 6481-6486, 6490, 7004, 7007), and that the Divine Providence regards what is eternal (n. 6491). [5] But they who are in the opposite are scarcely willing to hear Providence mentioned, for they ascribe everything to their own sagacity; and what they do not ascribe to this they ascribe to fortune or chance; some to fate, which they do not educe from the Divine, but from nature. They call those simple who do not attribute all things to themselves or to nature. From all this again it can be seen what is the quality of those who have care for the morrow, and what the quality of those who have no care for the morrow.

And they heard not unto Moses. That this signifies no faith and thence no obedience, is evident from the signification of "to hear," as being to perceive, to have faith, and to obey (see n. 5017, 7216, 8361).

And men made a residue of it until the morning. That this signifies the abuse of good Divine, in that they desired to acquire it from themselves, is evident from the signification of "making a residue of it until the morning," as being to be solicitous about the acquisition of good of themselves (of which above, n. 8478), and consequently the abuse of good Divine. It is termed "abuse," when there arises what is alike in ultimates, but from a contrary origin. Good arises from a contrary origin, when it does so from man, and not from 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 its inmost and first being; whereas the good which is from man is not good, because from himself man is nothing but evil; consequently the good which is from him is in its first essence evil, although in the outward form it may appear like good. The case herein is like that of flowers painted upon a tablet, as compared with the flowers that grow in a garden. These flowers are beautiful from their inmosts; for the more interiorly they are opened, the more beautiful they are; whereas the flowers painted on a tablet are beautiful only in the outward form, and as to the inward one are nothing but mud and a mixture of earthy particles lying in confusion, as the Lord also teaches when He says of the lilies of the field that "Solomon in all his glory was not arrayed like one of these" (Matt. 6:29). [2] Such is the case with the good that is from man in comparison with the good that is from the Lord. A man cannot know that these goods are so different from each other, because he judges from outward things; but the angels well perceive whence comes the good with a man, and consequently what is the nature of it. The angels who are with a man are in good from the Lord, and as it were dwell therein; but they cannot be in the good that is from a man; they remove themselves from it as far as they can, because inmostly it is evil. Good from the Lord has heaven in it, for this good is the form of heaven in an image, and in its inmost it stores up the Lord Himself, because in all the good that proceeds from the Lord there is a semblance of Himself, and consequently a semblance of heaven; whereas in the good that is from a man there is a semblance of the man, and as from himself a man is nothing but evil, there is a semblance of hell in it. So great is the difference between good from the Lord, and good from man. [3] Good from the Lord is with those who love the Lord above all things and the neighbor as themselves; but good from man is with those who love themselves above all things and despise the neighbor in comparison with themselves. These are they who have care for the morrow, because they trust in themselves; but the former are they who have no care for the morrow, because they trust in the Lord (see above, n. 8478). They who trust in the Lord continually receive good from Him; for whatsoever happens to them, whether it appears to be prosperous or not prosperous, is still good, because it conduces as a means to their eternal happiness. But they who trust in themselves are continually drawing evil upon themselves; for whatever happens to them, even if it appears to be prosperous and happy, is nevertheless evil, and consequently conduces as a means to their eternal unhappiness. These are the things which are signified by the command that they should make no residue of the manna till the morning, and that what was left bred worms and stank.

And it bred worms. That this signifies that consequently it became filthy, is evident from the signification of "breeding worms," as being to produce what is filthy; for worms are produced from that which is filthy and stinking. The falsity of evil, which is in the good that is from our own, is compared to "a worm" because the case with them is similar; for falsity also gnaws and thus torments. There are two things which make hell, as there are two which make heaven. The two which make heaven are good and truth, and the two which make hell are evil and falsity. Consequently it is these two in heaven which make the happiness there; and it is the two in hell which make the torment there. The torment in hell from the falsity is compared to "a worm;" and the torment from the evil there is compared to "fire." So in Isaiah: As the new heavens and the new earth which I will make shall stand before Me, so shall your seed and your name stand: at last it shall come to pass from month to month, and from Sabbath to its Sabbath, that they shall stand before Me: then they shall go forth, and shall see the carcasses of the men that have transgressed against Me, for their worm shall not die, and their fire shall not be quenched; and they shall be a loathing to all flesh (66:22-24). In like manner it is said by the Lord in Mark: Where their worm dieth not, and the fire is not quenched (9:44, 46, 48); speaking of Gehenna or hell. The filthiness of falsity is compared to "a worm" also in Moses: Thou shalt plant vineyards, and till them, but thou shalt neither drink of the wine, neither shalt thou gather, because the worm shall devour it (Deut. 28:39); "wine" denotes truth from good, and in the opposite sense falsity from evil (n. 6377).

And stank. That this signifies consequently infernal, is evident from the signification of "to stink," as being infernal filth. "To stink" is here predicated of evil, and "the worm" is predicated of falsity; for when good becomes evil, it is like flesh, or like bread, when it putrefies, and the falsity from this evil is like the worm which is produced therein from the putridity.

And Moses was angry with them. That this signifies that they turned away truth Divine from themselves, is evident from the signification of "to be angry," when said of Moses, by whom is represented truth Divine, as being a turning away from it (see n. 5034, 5798). (That this turning away appears as if it were on the part of the Lord, although it is on the part of man, see n. 5798.) In the Word, anger and wrath, and even fury, against men, are often attributed to Jehovah, when yet with Jehovah they are pure love and pure mercy toward man, and not the slightest anger. This is said in the Word from the appearance; for when men are against the Divine and consequently shut off from themselves the influx of love and mercy, they cast themselves into the evil of the penalty, and into hell. This appears like unmercifulness and like vengeance from the Divine on account of the evil which they have done, when yet there is nothing of this kind in the Divine, but it is in the evil itself. (But see what has been already shown on this subject, n. 1857, 2447, 6071, 6832, 6991, 6997, 7533, 7632, 7643, 7679, 7710, 7877, 7926, 8197, 8214, 8223, 8226-8228, 8282.) From all this it is evident that by "Moses being angry with them" is signified that they turned away truth Divine from themselves.

Verses 21-24. And they gathered it morning by morning, everyone according to the mouth of his eating: and the sun grew hot and it melted. And it was that on the sixth day they gathered bread double, two omers for each one; and all the princes of the assemblage came and told Moses. And he said unto them, This is what Jehovah spake, A rest, a Sabbath holy to Jehovah, is the morrow; what ye will bake, bake ye; and what ye will boil, boil ye; and all that is left over, this lay ye by for you to keep until the morning. And they laid it by till the morning, as Moses commanded, and it did not stink, and the worm was not in it. "And they gathered it morning by morning," signifies the reception of good from the Lord continually; "every man according to the mouth of his eating," signifies by everyone according to his power of appropriation; "and the sun grew hot and it melted," signifies that it vanishes away according to the degree of the increase of concupiscence; "and it was on the sixth day," signifies at the end of every state; "they gathered bread double," signifies conjunction from the good received; "two omers for each one," signifies power then; "and all the princes of the assemblage came and told Moses," signifies reflection from primary truths; "and he said unto them," signifies instruction; "This is what Jehovah spake," signifies influx from the Divine; "a rest," signifies a state of peace when there is no temptation; "a Sabbath holy to Jehovah is the morrow," signifies the conjunction of good and truth to eternity; "what ye will bake, bake ye," signifies preparation for the conjunction of good; "and what ye will boil, boil ye," signifies preparation for the conjunction of truth; "and all that is left over, this lay ye by for you to keep until the morning," signifies the enjoyment of all good and truth then as it were from their own; "and they laid it by till the morning," signifies the enjoyment that is to come; "as Moses commanded," signifies according to instruction from truth Divine; "and it did not stink, and the worm was not in it," signifies that there was nothing filthy therein, because in this way it was made their own by the Lord.

And they gathered it morning by, morning. That this signifies the reception of good from the Lord continually, is evident from the signification of "gathering the manna," as being the reception of good (see above, n. 8467, 8472); and from the signification of "morning by morning," or "every morning," as being continually; for by "morning by morning" is signified every morrow, and by "the morrow" is signified what is eternal (n. 3998), thus also perpetually and continually.

Every man according to the mouth of his eating. That this signifies by everyone according to his power of appropriation, is evident from what was said above (n. 8467), where are the like words.

And the sun grew hot, and it melted. That this signifies that it vanishes away according to the degree of the increase of concupiscence, is evident from the signification of "the sun growing hot," as being increasing concupiscence (of which in what follows); and from the signification of "melting," as being to vanish away. That "the sun grew hot," denotes increasing concupiscence, is because "the sun" in a good sense signifies heavenly love, for the reason that the Lord is the Sun in the other life, and that the heat which is from it is the good of love, and the light is the truth of faith. (That the Lord is a sun, and that heavenly love is therefrom, see n. 1053, 1521, 1529-1531, 2120, 2441, 2495, 3636, 3643, 4060, 4321, 4696, 5084, 5097, 5377, 7078, 7083, 7171, 7173, 7270.) Consequently in the opposite sense "the sun" denotes the love of self and of the world, and "the heat" or "growing hot of the sun" denotes in this sense concupiscence. [2] How the case herein is, that the good of truth, which is signified by "the manna," vanished according to the degree of increasing concupiscence, which is signified by its "melting when the sun grew hot," shall be briefly told. The good of truth, or spiritual good, is indeed given to the man of the spiritual church when he is being regenerated; but as all the delight of the love of self and of the world, which had previously constituted his life extinguishes this good (because they are opposites), therefore the pure good of truth cannot long abide with that man, but it is tempered by the Lord by means of the delights of the loves which had belonged to his previous life; for unless this good were so tempered, it would become undelightful to him, and thus would be loathed. Such is heavenly good at first with those who are being regenerated. Insofar therefore as the delights of the loves of self and of the world rise up, so far the good of heavenly love vanishes away, for as before said they are opposites; and it is the same the other way about. [3] Hence it is that in heaven there are alternations of states, to which correspond the alternations of times in the world (n. 8426), and that thus by means of alternations they are remitted into the delights of natural pleasures; for without a change of the states the good of heavenly love would become as it were dry, and of slight estimation; but it is otherwise when it is tempered by means of natural delights at the same time, or successively. From this it is that at first when the manna was given to the sons of Israel every morning, the quail was also given in the evening; for by "the quail" is signified natural delight, and also the delight of concupiscence (n. 8452). [4] But be it known that the concupiscences into which they who are in heaven are remitted when it is evening with them, are not concupiscences that are opposite to heavenly good, but those which in some measure agree with this good; for they are the delights of conferring benefits in a large way, and consequently something of glory, in which nevertheless there is benevolence and a study to be of service; they are also the delights of magnificence in the embellishments of home and the ornaments of dress, and many other similar delights. Such are the delights which do not destroy the good of heavenly love (but still they hide it), and at last, according to the degree of the man's regeneration, they become the ultimate planes of heavenly good, and then they are no longer called "concupiscences," but "delights." That without a tempering by means of such things the good of heavenly love becomes as it were dry, and afterward is loathed as a thing of no value, is signified by the sons of Israel calling the manna dry food, and vile food, as we read when the quail was no longer given them, in Moses: The rabble that was in the midst lusted a lust, whence the sons of Israel also wept again, and said, Who shall feed us with flesh? now our soul is dry, our eyes have not anything [to look at] except the manna (Num. 11:4, 6). The people spake against God, and against Moses: Wherefore have ye made us come up out of Egypt to die in the wilderness? there is no bread, nor water; now doth our soul loathe this most vile bread (Num. 21:5). Jehovah afflicted thee, and made thee hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that He might teach thee that man doth not live by bread alone, but by every utterance of the mouth of Jehovah doth man live (Deut. 8:3). [5] In like manner as by "the manna," so also by "the unleavened bread," there is signified good pure from falsities (n. 8058), which bread is for a similar reason called "the bread of misery" (Deut. 16:3). From all this it can now be seen what is meant by the good of truth vanishing away according to the degree of the increasing concupiscence, which is signified by "the manna melting when the sun grew hot."

And it was on the sixth day. That this signifies at the end of every state, is evident from the signification of "the sixth day," as being the end of every state (see above, n. 8421).

They gathered bread double. That this signifies conjunction from the good received, is evident from the signification of "gathering the manna," as being the reception of good (that "gathering" denotes reception, see n. 8467, 8472; and also that "manna" denotes the good of truth, n. 8464); and from the signification of "double," as being conjunction (n. 8423).

Two omers for each one. That this signifies power then, is evident from the signification of "an omer," as being what is sufficient, and thus power (see n. 8468, 8473), here enough, and power for conjunction; for by "the seventh day" or "the Sabbath" is signified the conjunction of good and truth.

And all the princes of the assemblage came and told Moses. That this signifies reflection from primary truths, is evident from the signification of "the princes of the assemblage," as being primary truths (see n. 1482, 2089, 5044); and from the signification of "telling," as being reflection (n. 2862, 5508).

And he said unto them. That this signifies instruction, is evident from the signification of "saying," as involving the things that follow, here instruction, namely, how they were to do in the gathering of the manna on the day before the Sabbath. (That "saying" also denotes instruction, see n. 6879, 6881, 6883, 6891, 7186, 7267, 7304, 7380.)

This is what Jehovah spake. That this signifies influx from the Divine, is evident from the fact that Jehovah or the Lord instructs by means of influx, and that this is expressed in the historicals of the Word by "saying," and "speaking." (That elsewhere also "to speak" denotes influx, see n. 2951, 5451, 5797, 7270, 8128.)

A rest. That this signifies a state of peace when there is no temptation, is evident from the signification of "a rest," such as there was on the days of the Sabbath, as being a representative of a state of peace, in which is effected the conjunction of good and truth. But the six preceding days represented the combat and labor, consequently the temptations, which precede a state of peace; for after temptations comes a state of peace, and then there is the conjunction of good and truth. (That the six days which precede the seventh or the Sabbath signified combat and labor, see n. 720, 737, 900; and that after temptations there are tranquility and peace, n. 3696, 4572, 5246, 6829, 8367, 8370.) That the Sabbath denotes the conjunction of good and truth, will be seen in what now follows.

A Sabbath holy to Jehovah is the morrow. That this signifies the conjunction of good and truth to eternity, is evident from the signification of "the Sabbath," as being the conjunction of good and truth (of which below); and from the signification of "the morrow," as being to eternity (see n. 3998). He who does not know what the Sabbath represented, and thus what it signified, cannot know why it was accounted the most holy of all things. But the reason why it was accounted most holy was that in the supreme sense it represented the union of the Divine and the Divine Human in the Lord; and in the relative sense the conjunction of the Divine Human of the Lord with the human race. Consequently the Sabbath was most holy. And because it represented these things, it also represented heaven in respect to the conjunction of good and truth, which conjunction is called "the heavenly marriage." And as the conjunction of good and truth is effected by the Lord alone, and nothing of it by man, and as it is effected in a state of peace, therefore it was most severely forbidden that man should then do any work, insomuch that the soul which did this was to be cut off, as we read in Moses: Ye shall keep the Sabbath, because it is holy to you; he that profaneth it, dying shall die; for whosoever doeth work therein, that soul shall be cut off from the midst of his people (Exod. 31:14). Therefore one was stoned who merely picked up sticks on that day (Num. 15:32-36). Therefore also the commandment concerning the Sabbath is the third commandment in the Decalogue, immediately following the two concerning the holy worship of Jehovah (Exod. 20:8; Deut. 5:12). And therefore the Sabbath is called "an eternal covenant" (Exod. 31:16), for by "covenant" is signified conjunction (n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804). [2] From all this it can now be seen what is meant in the internal sense by the things said in the following passages about the Sabbath; as in Isaiah: Blessed is the man who keepeth the Sabbath, that he profane it not; thus said Jehovah to the eunuchs who keep My Sabbaths, and choose that in which I delight, and take hold of My covenant, I will give them in My house and within My walls a place and a name, better than sons and daughters; I will give them an eternal name, that shall not be cut off; whosoever keepeth the Sabbath that he profane it not, and whoso taketh hold of My covenant, them will I bring in upon the mountain of My holiness, and I will cheer them in My house of prayer (56:2-7); from all this it is evident that by "those who keep the Sabbath holy" 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 them in the house of Jehovah, an eternal name that shall not be cut off," and by their being "brought in upon the mountain of holiness." [3] In the same: If thou turn away thy foot from the Sabbath, not doing thy wills on the day of My holiness, but shalt call the Sabbath delights, holy to Jehovah, honorable; and shalt honor it, so that thou do not then thy ways, nor find thy desire, or speak a word, then shalt thou be delighted upon Jehovah, and I will feed thee with the heritage of Jacob (58:13, 14); here it is very plain what was represented by "not doing any work on the Sabbath day," namely, that they should not do anything from their own, but from the Lord; for the angelic state in heaven is that they will and do nothing from themselves, or from their own, and do not even think and speak therefrom: their conjunction with the Lord consists in this. Their own 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 word." This state with the angels is the heavenly state itself; and when they are in it, they have peace and rest, and the Lord also has rest; for when they have been conjoined with Him, they labor no more, because they are then in the Lord. These things are signified by the words, thus shalt thou call the Sabbath the holy delights of Jehovah, and they shall be delighted upon Jehovah." The Lord's rest is signified by His resting on the seventh day after the six days' creation (Gen. 2:2). [4] Like things are understood by these words in Jeremiah: If hearing ye shall hear Me, that ye bring not in a burden through the gates of this city on the Sabbath day, and that ye hallow the Sabbath day, so that ye do not any work therein, then shall there enter through the gates of this city kings and princes sitting upon the throne of David, riding in chariot and on horses, they and their princes, the man of Judah, and the inhabitants of Jerusalem; and this city shall be inhabited to eternity (17:24, 25); by "work on the Sabbath" is signified everything that is from our own; the state of those who are not led by their own, but by the Lord, is described by there "entering through the gates of the city kings and princes sitting upon the throne of David, riding in chariot and on horses;" by "kings" are signified the truths of faith; by "princes," the primary things thereof; by "sitting upon the throne of David," that these are from the Lord; by "the chariot and horses," the doctrinal and intellectual things of faith. Be it known that all things which come from the man's own are evil, and that all things which come from the Lord are good. (That with those who are led by the Lord all things flow in, down to the least thing of life both of intellect and of will, thus down to each and all things of faith and of charity, see what has been abundantly shown from experience, n. 2886-2888, 6053-6058, 6189-6215, 6307-6327, 6466-6495, 6598-6626, 6982, 6985, 6996, 7004, 7055, 7056, 7058, 7147, 7270.) [5] That the Sabbath was representative of the conjunction of the Lord with the human race, is evident in Ezekiel: I gave them My Sabbaths that they might be for a sign between Me and them, to acknowledge that I Jehovah do sanctify them (20:12; also Exod. 31:13). Therefore also it was forbidden to kindle a fire on the Sabbath day (Exod. 35:3), because by "fire" was signified everything that is of life; and by "kindling a fire," that which is of life from man's own. From all that has been said it is plain that the Lord is "the Lord of the Sabbath," according to His words in Matthew 12:1-8; and it may be seen why many cures were performed by the Lord on the Sabbath days (Matt. 12:10-13; Mark 3:1-8; Luke 6:6-11; 13:10-17; 14:1-6; John 5:9-18; 7:22, 23; 9:14, 16); for the diseases of which they were healed by the Lord involved spiritual diseases, which are from evil (see n. 7337, 8364).

What ye will bake, bake ye. That this signifies preparation for the conjunction of good; and "what ye will boil, boil ye" signifies preparation for the conjunction of truth, is evident from the signification of "baking," as being preparation for the conjunction of good because it is done by means of fire; and from the signification of "boiling," as being preparation for the conjunction of truth because it is done by means of water; for by "water" is signified the truth of faith (see n. 2702, 3058, 3424, 4976, 5668), and by "fire," the good of love (n. 934, 5215, 6314, 6832, 6834, 6849, 7324, 7852). That it denotes preparation for conjunction, is plain; for what was baked and boiled was prepared for the following Sabbath day, by which conjunction is signified (as was shown just above), for they were forbidden to kindle a fire on the Sabbath day (Exod. 35:3), thus to bake or boil on that day. (That "baking" is said of bread and of the meat-offering, and was done by means of fire, see Isa. 44:15, 19; 1 Sam. 28:24; Ezek. 46:20; Lev. 6:17; and that "boiling" is said of flesh, and was done by means of water, see Exod 29:31; Lev. 6:28; 1 Sam. 2:13, 15.)

And all that is left over, this lay ye by for you to keep until the morning. That this signifies the enjoyment of all good and truth then as it were from their own, is evident from the signification of "laying by what is over until the morning," as being enjoyment on the Sabbath day; that it denotes the enjoyment of good and of truth, is because that which remained over of what was baked and boiled was to be laid by, and then was to be eaten; for by "baking" is signified the preparation of good, and by "boiling" 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 you to keep," as being as it were from their own. That these things are signified by these words is because the good and truth which flow 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 it were from their own," because the goods which are of faith and of charity cannot be given to man nor to angel so as to be their own, for men and angels are only recipients, or forms accommodated to receive life, thus good and truth, from the Lord. Life itself is from no other source, and as life is from the Lord, it cannot be appropriated otherwise than as appearing to be man's own; but they who are in the Lord plainly perceive that life flows in, consequently good and truth, for these belong to life. The reason why life appears as man's own is that the Lord from Divine love wills to give and to conjoin all His own to man, and as far as it can be effected, does conjoin it. This "own" which is given by the Lord, is called the heavenly own (see n. 731, 1937, 1947, 2882, 2883, 2891, 3812, 5660).

And they laid it by till the morning. That this signifies the enjoyment that is to come, is evident from what was unfolded just above (n. 8497).

As Moses commanded. That this signifies according to instruction from truth Divine, is evident from the signification of "commanding," as being instruction; and from the representation of Moses, as being truth Divine (see frequently above).

And it did not stink, and the worm was not in it. That this signifies that there was nothing filthy therein, because in this way it was made their own by the Divine, is evident from the signification of "to stink," as being the infernal filthiness that is predicated of evil (of which above, n. 8482); and from the signification of "worm," as being also infernal filthiness, but that which is predicated of falsity (n. 8481). (That such things are in whatever is done from man's own, but that heavenly and divine things are in those which are done from the Lord, see n. 8478.)