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

Arcana Coelestia

On the other hand, in proportion as the internal man has been closed toward heaven and to the Lord, in the same proportion a man is in cold and thick darkness in respect to the things of heaven. And then in proportion as the external man has been opened toward the world, in the same proportion the man thinks what is false, and wills what is evil, and thus is insane; for the light of the world extinguishes in him the light of heaven; and the fire of the life of the world extinguishes the fire of the life of heaven.

They who are in the love of self, and in the persuasion of self-derived intelligence and wisdom, are in such cold and thick darkness.

From this it is evident that to be intelligent and wise does not consist in understanding and being wise about many things of the world; but in understanding and willing the things of heaven. For there are those who understand and are wise about many things of the world, and yet do not believe or will the things of heaven; thus are insane. These are they of whom the Lord says: I speak by parables; because seeing they see not, and hearing they hear not, neither do they understand (Matt. 13:13). The world cannot receive the Spirit of truth, because it seeth Him not, neither knoweth Him (John 14:17). EXODUS 28 1. And thou shalt cause to draw near unto thee Aaron thy brother, and his sons with him, from the midst of the sons of Israel, that he may minister in the priest's office to Me, Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron's sons. 2. And thou shalt make garments of holiness for Aaron thy brother, for glory and for comeliness. 3. And thou shalt speak unto all the wise in heart, whom I have filled with the spirit of wisdom, and they shall make Aaron's garments to sanctify him, that he may minister to Me in the priest's office. 4. And these are the garments which they shall make; a breastplate, and an ephod, and a robe, and a tunic of checker work, a miter, and a belt; and they shall make garments of holiness for Aaron thy brother, and for his sons, that he may minister to Me in the priest's office. 5. And they shall take the gold, and the blue, and the crimson, and the scarlet double-dyed, and the fine linen. 6. And they shall make the ephod of gold, of blue and crimson, of scarlet double-dyed and fine twined linen, with the work of a thinker. 9803-1 7. It shall have two shoulders joined at the two extremities thereof; and it shall be joined together. 8. And the girdle of his ephod, which is upon it, according to the work thereof, shall be from it; of gold, of blue and crimson, and scarlet double-dyed and fine twined linen. 9. And thou shalt take two onyx stones, and engrave on them the names of the sons of Israel. 10. Six of their names on the one stone, and the names of the six that remain on the other stone, according to their generations. 11. With the work of a worker in stone, with the engravings of a signet, shalt thou engrave the two stones, according to the names of the sons of Israel; encompassed with settings of gold shalt thou make them. 12. And thou shalt put the two stones upon the shoulders of the ephod, to be stones of remembrance for the sons of Israel; and Aaron shall bear their names before Jehovah upon his two shoulders for a remembrance. 13. And thou shalt make settings of gold. 14. And two chains of pure gold; from their borders shalt thou make them, with cord-work; and thou shalt put the chains of cords on the settings. 15. And thou shalt make a breastplate of judgment, with the work of a thinker; like the work of the ephod thou shalt make it; of gold, of blue and crimson, and scarlet double-dyed and fine twined linen, shalt thou make it. 16. Foursquare it shall be, doubled; a span the length thereof, and a span the breadth thereof. 17. And thou shalt fill it with a filling of stone, four rows of stone; a row, a ruby, a topaz, and a carbuncle, row one; 18. And the second row, a chrysoprase, a sapphire, and a diamond; 19. And the third row, a cyanus, an agate, and an amethyst; 20. And the fourth row, a tarshish [beryl], and an onyx, and a jasper; they shall be enclosed in gold in their fillings. 21. And the stones shall be upon the names of the sons of Israel, twelve, upon their names; with the engravings of a signet, for everyone upon his name, they shall be for the twelve tribes. 22. And thou shalt make upon the breastplate chains of the border with cord-work, of pure gold. 23. And thou shalt make upon the breastplate two rings of gold, and shalt put the two rings on the two extremities of the breastplate. 24. And thou shalt put the two cords of gold on the two rings at the extremities of the breastplate. 25. And the two extremities of the two cords thou shalt put on the two settings, and shalt put them on the shoulders of the ephod over against the faces thereof. 26. And thou shalt make two rings of gold, and thou shalt put them upon the two extremities of the breastplate, upon the edge thereof, which is toward the side of the ephod inward. 27. And thou shalt make two rings of gold; and shalt put them on the two shoulders of the ephod underneath, over against its faces, opposite to the joining thereof, above the girdle of the ephod. 28. And they shall bind the breastplate by the rings thereof unto the rings of the ephod with a thread of blue, that it may be upon the girdle of the ephod, and that the breastplate withdraw not from upon the ephod. 29. And Aaron shall carry the names of the sons of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holiness, for a remembrance before Jehovah continually. 30. And thou shalt put unto the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron's heart, when he goeth in before Jehovah; and Aaron shall carry the judgment of the sons of Israel upon his heart before Jehovah continually. 31. And thou shalt make the robe of the ephod all of blue. 32. And there shall be a mouth of the head of it in the midst thereof; there shall be a lip for the mouth of it round about, the work of the weaver, as the mouth of a coat of mail it shall be, that it be not rent. 33. And upon the skirts of it thou shalt make pomegranates of blue, and of crimson, and of scarlet double-dyed, upon the skirts thereof round about; and bells of gold in the midst of them round about. 34. A bell of gold and a pomegranate, a bell of gold and a pomegranate, upon the skirts of the robe round about. 35. And it shall be upon Aaron to minister; and the voice thereof shall be heard when he goeth in unto the holiness before Jehovah, and when he goeth out, that he die not. 36. And thou shalt make a plate of pure gold, and engrave upon it with the engravings of a signet, Holiness to Jehovah. 37. And thou shalt put it upon a thread of blue, and it shall be upon the miter; over against the faces of the miter it shall be. 38. And it shall be upon Aaron's forehead, and Aaron shall bear the iniquity of the holy things, which the sons of Israel shall sanctify in respect to all the gifts of their holy things; and it shall be upon his forehead continually, to make them well-pleasing before Jehovah. 39. And thou shalt checker the tunic of fine linen, and thou shalt make a miter of fine linen, and a belt thou shalt make with the work of the embroiderer. 40. And for Aaron's sons thou shalt make tunics, and thou shalt make for them belts; and tiaras shalt thou make for them, for glory and for comeliness. 41. And thou shalt put them on Aaron thy brother, and on his sons with him; and shalt anoint them, and fill their hand, and shalt sanctify them, and they shall minister to Me in the priest's office. 42. And thou shalt make for them breeches of linen to cover the flesh of nakedness; from the loins even unto the thighs they shall be. 43. And they shall be upon Aaron, and upon his sons, when they go in unto the Tent of meeting, or when they come near unto the altar to minister in the holiness; lest they bear iniquity, and die: it is a statute of an age to him and to his seed after him.

THE CONTENTS. The subject here treated of is the garments of holiness which Aaron and his sons were to put on when they ministered. By the priesthood which Aaron with his sons was to administer was represented the Lord in respect to the Divine celestial, which is the Divine good in heaven; and by Aaron's garments was represented the Divine spiritual, which is the Divine truth thence proceeding.

THE INTERNAL SENSE. Verses 1, 2. And thou shalt cause to draw near unto thee Aaron thy brother, and his sons with him, from the midst of the sons of Israel, that he may minister in the priest's office to Me; Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron's sons. And thou shalt make garments of holiness for Aaron thy brother, for glory and for comeliness. "And thou shalt cause to draw near unto thee Aaron thy brother," signifies the conjunction of Divine truth with Divine good in the Lord's Divine Human; "and his sons with him," signifies the Divine truth that proceeds from the Divine good; "from the midst of the sons of Israel," signifies in heaven and in the church; "that he may minister in the priest's office to Me," signifies a representative of the Lord; "Aaron," signifies in respect to the Divine celestial; "Nadab and Abihu," signifies in respect to the Divine spiritual thence derived; "Eleazar and Ithamar," signifies in respect to the Divine natural; "Aaron's sons," signifies which proceed from the Divine celestial; "and thou shalt make garments of holiness for Aaron thy brother," signifies a representative of the spiritual kingdom joined to the celestial kingdom; "for glory and for comeliness," signifies in order to present, in the internal and the external form, Divine truth such as it is in the spiritual kingdom joined to the celestial kingdom.

And thou shalt cause to draw near unto thee Aaron thy brother. That this signifies the conjunction of Divine truth with Divine good in the Lord's Divine Human, is evident from the representation of Moses, who here causes Aaron to draw near to himself, as being the Lord in respect to Divine truth (see n. 6752, 6771, 7014, 9372); from the signification of "drawing near," as being conjunction and presence (n. 9378); from the representation of Aaron, as being the Lord in respect to Divine good (of which in what follows); and from the signification of "brother," as being good (n. 3303, 3803, 3815, 4121, 4191, 5686, 5692, 6756). From all this it is plain that by "Moses causing Aaron his brother to draw near unto him" is signified the conjunction of Divine truth with Divine good in the Lord. That it signifies in His Divine Human, is because this was the very thing in which this conjunction was effected; for the Lord first made His Human Divine truth, and afterward Divine good (see the places cited in n. 9199, 9315). That Aaron was chosen to minister in the priesthood, was because he was the brother of Moses; for in this way there was at the same time represented the brotherhood of Divine truth and Divine good in heaven, because as before said, Moses represented Divine truth, and Aaron Divine good. [2] All things in the universe, both in heaven and in the world, bear relation to good and to truth in order to be anything; for good is the being of truth, and truth is the coming-forth of good; and therefore good without truth does not come-forth, and truth without good has no being; from which it is evident that they must be conjoined. Their conjunction is represented in the Word by two married partners, and also by two brothers; by two married partners, when the subject treated of is the heavenly marriage, which is that of good and truth, and successive derivation from it; and by two brothers, when the subject treated of is the double ministry of judgment and of worship. Those who ministered in judgment were called "judges," and afterward "kings;" and those who ministered in worship were called "priests." And because all judgment is effected by means of truth, and all worship is effected from good, therefore by "judges" in the Word, in a sense abstracted from person, is signified truth from good; but by "kings," truth from which is good; and by "priests" is signified good itself. It is from this that in the Word the Lord is called a "Judge," also a "Prophet," and likewise a "King," when truth is treated of; but a "Priest" when good is treated of. In like manner He is called "the Christ," "the Anointed," or "the Messiah," when truth is treated of; but "Jesus," or "Savior," when good is treated of. [3] On account of this brotherhood, which is that of the truth which is of judgment and the good which is of worship, Aaron the brother of Moses was chosen to minister in the priesthood. That by "Aaron and his house" is therefore signified good, is evident in the following passages: O Israel, trust thou in Jehovah; He is their help and their shield. O house of Aaron, trust ye in Jehovah; He is their help and their shield. Jehovah hath remembered us, He will bless the house of Israel, He will bless the house of Aaron (Ps. 115:9, 10, 12). Let Israel now say, that His mercy is forever. Let the house of Aaron now say, that His mercy is forever (Ps. 118:2, 3). O house of Israel, bless ye Jehovah; O house of Aaron, bless ye Jehovah (Ps. 135:19). "The house of Israel" denotes those who are in truths; "the house of Aaron," those who are in goods; for in the Word, where truth is treated of, good is also treated of, because of the heavenly marriage (n. 9263, 9314); (that "the house of Israel" denotes those who are in truths, see n. 5414, 5879, 5951, 7956, 8234). [4] Again; Jehovah sent Moses His servant, Aaron whom He had chosen (Ps. 105:26); where Moses is called a "servant" because a "servant" is predicated of truths (n. 3409); and a "chosen one" is predicated of good (n. 3755). Again: Behold how good and how pleasant it is for brethren to dwell together in unity. It is like the good oil upon the head, that went down upon the beard, even Aaron's beard; that went down upon the mouth of his garments (Ps. 133:1, 2). He who does not know what is signified by a "brother," what by "oil," what by "the head," what by "the beard," what by "garments," and likewise what Aaron represents, cannot apprehend why these things are compared to the dwelling together of brethren, for how can the oil that went down from the head upon Aaron's beard, and from thence upon his garments, be like the concord of brethren? But the likeness in the comparison is plain from the internal sense, in which the subject treated of is the influx of good into truths, and the brotherhood of these is described in this way. For "oil" denotes good; "the head of Aaron," the inmost of good; "the beard," the most external of it; "garments" denote truths; and "to go down" denotes influx. From this it is clear that by these words is signified the influx of good from interiors to exteriors into truths, and conjunction there. Without the internal sense, who can see that these heavenly things are contained in these words? (That "oil" denotes the good of love, see n. 886, 4582, 4638, 9780; that "the head" denotes what is inmost, n. 5328, 6436, 7859, 9656; that "the beard" denotes what is most external, is evident in Isaiah 7:20; 15:2; in Jeremiah 48:37; and in Ezekiel 5:1; that "garments" denote truths, n. 2576, 4545, 4763, 5319, 5954, 6914, 6917, 9093, 9212, 9216; and that "Aaron" denotes celestial good, may be seen above.) [5] From the fact that Aaron was chosen to minister in the priest's office, thus to administer the most holy things, it may be comprehended how the case was with the representations in the Jewish Church, namely, that they did not regard the person who represented, but the thing that was represented; thus that a holy thing, nay, a most holy one, could be represented by persons whose interiors were unclean, and even idolatrous, provided that while they were in worship their externals were disposed to holiness. The quality of Aaron can be seen from the following words in Moses: Aaron took the gold from the hand of the sons of Israel, and fashioned it with a graving tool, and made it a molten calf. And Aaron built an altar before it; and Aaron made proclamation and said, Tomorrow shall be a feast to Jehovah (Exod. 32:4, 5, 25). Jehovah was moved with anger exceedingly against Aaron, to destroy him; but I prayed for Aaron also in that time (Deut. 9:20). (That the representatives of the church with the Israelitish and Jewish nation did not regard persons, but the things themselves, see the places cited in n. 9229.)

And his sons. That this signifies the Divine truth that proceeds from the Divine good, is evident from the signification of "sons," as being truths (see n. 489, 491, 533, 1147, 2623, 2803, 2813, 3373, 3704), here the Divine truth that proceeds from the Lord's Divine good, because they were the sons of Aaron, and by Aaron as high-priest was represented the Lord as to Divine good (as has been shown just above). That "sons" denote truths, is because all things in the internal sense of the Word are spiritual; and in the spiritual sense "sons" denote those who are born anew from the Lord, thus who are in truths from good, consequently abstractedly from persons, the truths themselves which are from good. These therefore are what are meant in the Word by "the sons of God," "the sons of a king," and "the sons of the kingdom." They are also "the sons of the new birth," or regeneration. Moreover, the truths and goods with a regenerated man, or one born anew from the Lord, are exactly like families in a large and long series from one father. There are those which bear relation to sons and daughters, to grandsons and granddaughters, to sons-in-law and daughters-in-law, and thus to relationships of many degrees, and therefore of many kinds. Truths and goods thus arranged are what in the spiritual sense are "sons," "daughters," "grandsons," "granddaughters," "sons-in-law," "daughters-in-law," in a word, relations of various degrees, and consequently of various kinds. That spiritual generations are in such an order has been shown by living experience, and at the same time it was said that the truths and goods with a regenerate man are in such an order for the reason that the angelic societies in heaven are in the same, and the truths and goods with man correspond to these societies; wherefore also the man whose truths and goods are in such a correspondence is a heaven in the least form. [2] Anyone who knows that by "sons" are signified truths, and by "daughters" goods, can see many arcana in the Word, especially in the prophetic Word, that otherwise would be hidden; as also what is meant in particular by "the Son of man," which the Lord often calls Himself in the Word. That the Divine truth which proceeds from His Divine Human is meant, is evident from the passages in which He is so named, and which may be here cited for the purpose of confirming at the same time that a "son" denotes truth; as in John: The crowd said unto Jesus, How sayest Thou, the Son of man must be exalted? Who is this Son of man? Jesus answered them, Yet a little while is the light with you. Walk while ye have the light, lest darkness take you. While ye have the light, believe in the light, that ye may be sons of light (John 12:34-36). From these words it is evident that by "the Son of man" is signified the like as by "the light," for when they inquired, Who is this Son of man? the Lord answered that He was the light in which they should believe (that this "light" denotes the Divine truth, see the places cited in n. 9548, 9684); thus it also denotes the Son of man. [3] In Luke: Blessed are ye when men shall hate you for the Son of man's sake (Luke 6:22); where "for the Son of man's sake" denotes for the sake of the Divine truth which proceeds from the Lord; Divine truth is everything of faith in, and of love to, the Lord, and "being hated for the sake of this" is "blessedness." Again: The days will come when ye shall desire to see one of the days of the Son of man, but ye shall not see it. Then they shall say unto you, Lo here! or Lo there! go not away, nor make search (Luke 17:22, 23); "to desire to see one of the days of the Son of man" denotes to see one of the states of Divine truth which is genuine. The subject here treated of is the end of the church, when there is no longer any faith, because no charity; at which time all genuine truth Divine will perish; and because truth Divine is signified by "the Son of man," therefore it is said, "then they shall say, Lo here! or Lo there! search not," which can be said of truth Divine from the Lord, but not of the Lord Himself. [4] Again: When the Son of man cometh, shall He find faith on the earth? (Luke 18:8); that is, when truth Divine shall be revealed from heaven, it will not be believed. "The Son of man" here also denotes the Lord as to truth Divine, that is, the truth Divine which proceeds from the Lord. "The coming of the Lord" denotes the revelation of truth Divine at the end of the church. [5] In Matthew: As the lightning goeth forth from the east, and appeareth even unto the west, so shall be the coming of the Son of man. Then shall appear the sign, and then shall all the tribes of the earth wail, and they shall see the Son of man coming in the clouds of heaven with power and glory (Matt. 24:27, 30); "the coming of the Son of man" denotes the revelation of truth Divine in the consummation of the age, that is, at the end of the church; "all the tribes of the earth which shall then wail," denote all the truths and goods of faith and of love from the Lord, and thus to the Lord, in the complex; "the clouds of heaven in which He will come," denote the literal sense of the Word; "power and glory" denote the internal sense, in the inmost of which the subject treated of is the Lord alone (see the further explication of these words in n. 4060). [6] In like manner elsewhere: I say unto you, Henceforth ye shall see the Son of man sitting at the right hand of power, and coming upon the clouds of heaven (Matt. 26:64). From henceforth shall the Son of man be sitting at the right hand of the power of God (Luke 22:69). "The Son of man" denotes the Divine truth that proceeds from the Lord; "sitting at the right hand of power" denotes that He has omnipotence, for Divine good has omnipotence by means of Divine truth; its being said that "from henceforth they shall see it" signifies that Divine truth was in its omnipotence after the Lord in the world had conquered the hells, and had reduced all things therein and in the heavens into order, and that in this way those could be saved who would receive Him in faith and love (see n. 9715). (That "sitting at the right hand" denotes omnipotence, see n. 3387, 4592, 4933, 7518, 8281, 9133; that good has all power through truth, see n. 6344, 6423, 8304, 9327, 9410, 9639, 9643; that the Divine power itself is Divine truth, n. 6948; that "the clouds in which the Son of man," that is, Divine truth, "will come," denote the Word in the letter, see the preface to Genesis 18; and n. 4060, 4391, 5922, 6343, 6752, 8443, 8781; and that "glory" denotes the Divine truth itself, such as it is in the internal sense of the Word, see the preface to Genesis 18; and n. 4809, 5922, 8267, 9429.) [7] From all this it can now be seen what is signified by these words: I saw and behold a white cloud; and on the cloud one sitting like, unto the Son of man, having on His head a golden crown (Rev. 14:14). I saw in the night visions, and behold there came with the clouds of heaven one like unto the Son of man (Dan. 7:13). The Father gave Him to execute judgment, because He is the Son of man (John 5:27). As all judgment is effected from truth, it is said that it was "given to the Lord to execute judgment, because He is the Son of man;" "the Son of man," as before said, denotes the Divine truth; the Father from whom it proceeds, denotes the Divine good (n. 2803, 3704, 7499, 8328, 8897). As it pertains to Divine truth to execute judgment, therefore it is said that "when He shall come, the Son of man shall sit upon the throne of His glory" (Matt. 19:28; 25:31); and that "the Son of man shall render to everyone according to his deeds" (Matt. 16:27). [8] Further: He that soweth the good seed is the Son of man; the field is the world; the seed are the sons of the kingdom; the tares are the sons of the evil one (Matt. 13:37, 38); "the good seed" denotes truth Divine, therefore it is said that "the Son of man soweth it;" "the sons of the kingdom" denote truths Divine in heaven and in the church, for a "son" denotes truth (see n. 489, 491, 533, 1147, 2623), and in the opposite sense, falsity, which also is "the son of the evil one;" "the kingdom" denotes heaven, and likewise the church. [9] In John: No man hath ascended into heaven, but He that came down from heaven, the Son of man who is in the heavens (John 3:13); from this it is evident that "the Son of man" denotes the Divine truth in the heavens; for this comes down, and therefore ascends, because no one can ascend into heaven unless Divine truth comes down into him from heaven, because the influx is Divine, and not the other way about. And because the Lord is this truth, therefore He calls Himself "the Son of man who is in the heavens." In Matthew: The Son of man hath not where to lay His head (Matt. 8:20); here "the Son of man" denotes the Divine truth; "not having where to lay His head," means that Divine truth had no place anywhere, or with any man, at that time. [10] That "the Son of man was to suffer, and to be put to death" (Matt. 17:12, 23; 20:18; 26:2, 24, 45; Mark 8:31; 9:12, 31; and elsewhere), involves that such was the treatment of Divine truth, and consequently of the Lord, who was the Divine truth itself, as also He Himself teaches in the following passages: I am the way, and the truth, and the life (John 14:6). No man shall dwell there, neither shall any son of man stay therein (Jer. 49:18, 33). In the cities shall no man dwell, neither shall any son of man pass through them (Jer. 51:43). Anyone not acquainted with the spiritual sense of the Word will believe that by "cities" are here meant cities, and that by "man" and "the son of man" are meant a man and a son; and that the cities would be so desolated that no one would dwell there; but it is the state of the church in respect to the doctrine of truth which is described by these words; for "cities" denote the doctrinal things of the church (n. 402, 2449, 3216, 4492, 4493); "a man," the truth itself of the church conjoined with good (n. 3134, 7716, 9007); therefore "the son of man" denotes truth. [11] As by "the Son of man" was signified the Divine truth that proceeds from the Lord, therefore also the prophets, through whom it was revealed, were called "sons of man," as in Daniel 8:17; in Ezekiel 2:1, 3, 6, 8; 3:1, 3, 4, 10, 17, 25; 4:1, 16; 8:5, 6, 8, 12, 15; 12:2, 3, 9, 18, 22, 27; and in many other passages. [12] As most expressions in the Word have also an opposite sense, it is the same with the signification of "the son of man," which in this sense denotes the falsity that is opposite to truth, as in Isaiah: Who art thou, that thou art afraid of man that dieth, and of the son of man who is given as grass? (Isa. 51:12); where "the son of man given as grass" denotes the memory-knowledge through which falsity arises. In David: Put not your trust in princes, in the son of man, in whom there is no salvation (Ps. 146:3); where "princes" denote primary truths (n. 2089, 5044), thus in the opposite sense, primary falsities; and "the son of man" denotes the falsity itself.

From the midst of the sons of Israel. That this signifies in heaven and in the church, is evident from the signification of "Israel," as being those who are of the church, thus abstractedly the church itself (see n. 4286, 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223, 8805, 9340); and as "Israel" denotes the church, it also denotes heaven, for heaven and the church make one, and the church is the heaven of the Lord on earth. Moreover, heaven is within every member of the church when he is in truth and at the same time in good from the Lord.

That he may minister in the priest's office to Me. That this signifies a representative of the Lord, is evident from the representation of "the priest's office," as being in the supreme sense every office which the Lord discharges as the Savior; and whatever He does as the Savior is from Divine love, thus from Divine good, for all good is of love. For this reason also by "the priest's office" in the supreme sense is signified the Divine good of the Lord's Divine love. There is Divine good, and there is Divine truth; Divine good is in the Lord, and therefore it is His being, which in the Word is called "Jehovah;" but Divine truth is from the Lord, and therefore it is the coming-forth from this being, which in the Word is meant by "God;" and as that which comes forth from Him is also Himself, therefore also the Lord is Divine truth, which is His Divine in the heavens. For the heavens come forth from Him, because the angels who are there are receptions of His Divine; the celestial angels being receptions of the Divine good which is from Him, and the spiritual angels being receptions of the Divine truth which is thence derived. From all this it can be seen what of the Lord was represented by the priestly office, and what of the Lord was represented by the kingly office; namely, by the priestly office the Divine good of His Divine love, and by the kingly office the Divine truth thence derived. [2] That by the priestly office was represented the Divine good of the Lord's Divine love, thus every office which the Lord discharges as the Savior is evident from the following passages in the Word: The saying of Jehovah unto my Lord, Sit Thou at My right hand, until I make Thine enemies Thy footstool. Jehovah shall send forth the scepter of strength out of Zion; rule Thou in the midst of Thine enemies. Thy people is one of readinesses in the day of Thy strength, in the honors of holiness from the womb of the dawn, Thou hast the dew of Thy birth. Jehovah hath sworn, and will not repent, Thou art a priest forever, according to My word, Melchizedek. The Lord at Thy right hand hath smitten kings in the day of His anger; He hath judged among the nations; He hath filled with dead bodies; He hath smitten the head over much land. He shall drink of the stream in the way: therefore shall He lift up the head (Ps. 110:1-7). From this it is plain what the Lord is as a priest, consequently what the priestly office represented in the Lord, namely, all the work of the salvation of the human race; for in this passage the subject treated of is the Lord's combats with the hells, while He was in the world, through which He acquired for Himself Divine omnipotence over the hells, by virtue of which He saved the human race, and also saves at this day all those who receive Him. It is this salvation itself, because it is from the Divine good of the Divine love, by virtue of which it is said of the Lord, "Thou art a priest forever, according to My word, Melchizedek." "Melchizedek" means "the king of righteousness"; and the Lord was so called from the fact that He became righteousness, and thereby salvation (according to what was shown above, n. 9715). [3] But as each particular expression in the above Psalm contains arcana concerning the Lord's combats while He was in the world, and these cannot be revealed without the internal sense, therefore they may here be briefly unfolded. "The saying of Jehovah unto My Lord" signifies that it is said of the Lord while He was in the world (that by "the Lord" here is meant the Lord as to the Divine Human is evident in Matthew 22:41-43, in Mark 12:35, 36, and in Luke 20:41-44). "Sit thou at My right hand" signifies the omnipotence of Divine good through the Divine truth which the Lord then was, and from which He fought and conquered (that "sitting at the right hand" denotes a state of power, and that when said of the Divine it denotes omnipotence, see n. 3387, 4592, 4933, 7518, 7673, 8281, 9133; and that all the power of good is through truth, n. 6344, 6423, 8304, 9327, 9410, 9639, 9643). [4] "Until I make Thine enemies Thy footstool" signifies until the evils which are in the hells shall be subjugated and made subject to his Divine power. "Jehovah shall send forth the scepter of strength out of Zion" signifies power then from celestial good (that "Zion" denotes this good, see n. 2362, 9055). "Rule Thou in the midst of Thine enemies" signifies that this good has dominion over evils; evils are meant by "enemies" because they are opposed to the Divine, and specifically to the Lord. "Thy people is one of readinesses in the day of Thy strength" signifies the Divine truths then fighting. "In the honors of holiness" signifies which are from the Divine good. "From the womb of the dawn, Thou hast the dew of Thy birth," signifies conception from the Divine good itself from which He had Divine truth. "Jehovah hath sworn and will not repent" signifies what is stable and certain. [5] "Thou art a priest forever" signifies the Divine good of the Divine love in Him. "According to My word, Melchizedek," signifies that His Divine Human is the like; "Melchizedek" means "king of righteousness," thus that Jehovah became righteous through combats and victories (n. 9715). "The Lord at Thy right hand" signifies the Divine truth which is then from Him, through which He has omnipotence, as above. "Hath smitten kings in the day of His anger" signifies the destruction then of falsities; "the day of anger" was when He fought against evils and destroyed them; "kings" denote truths, and in the opposite sense falsities (n. 2015, 2069, 4575, 4581, 4966, 5044, 5068, 6148). "He hath judged among the nations" signifies the dispersion of evils; for "nations" denote goods, and in the opposite sense evils (n. 1259, 1260, 1849, 6005). "He hath filled with dead bodies" signifies thus spiritual death, which is the total deprivation of truth and good. "He hath smitten the head over much land" signifies the casting down of the infernal love of self into the hells, and its damnation. "He shall drink of the stream in the way, therefore shall He lift up the head," signifies the endeavor to emerge by means of reasonings about truths. This is the sense of the above words which is perceived in heaven when this Psalm is read by man. [6] As the priestly office was representative of the Lord in respect to all the work of salvation from Divine love, therefore also all Divine worship belonged to the office of the priest; which worship at that time consisted chiefly in offering burnt-offerings, sacrifices, and meat-offerings, and in arranging the breads of faces upon the table, in lighting the lamps every day, and in burning incense; consequently in making expiation for the people and in remitting sins. Moreover, when the priests were at the same time prophets, it also consisted in unfolding the Divine law, and in teaching. That Aaron with his sons performed all these things is evident from the institution of the priest's office in Moses. That all these things were representative of the Lord's works of salvation, is manifest; wherefore also that part of the sacrifices and meat-offerings which was for Jehovah, that is, for the Lord, was given to Aaron; in like manner the firstfruits of various kinds, and also the tithes (see Exod. 29:1-36; Lev. 7:35-36; 23:15-21; 27:21; Num. 5:6-10; 18:8-20, and 25 to the end; Deut. 18:1-5), and the firstborn; but instead of all the firstborn of men were the Levites, who were given as a gift to Aaron (Num. 1:47; 3:9), for the reason that they belonged to Jehovah (Num. 3:12-13, 40-45). [7] As the Lord in respect to the whole work of salvation was represented by the high-priest, and the work of salvation itself by his office, which is called the priesthood, therefore no inheritance and portion with the people was given to Aaron and his sons, for it is declared that Jehovah God is their inheritance and portion (Num. 18:20); neither was any portion given to the Levites, because they belonged to Aaron (Num. 26:58-63; Deut. 10:9; 18:1, 2). For the people represented heaven and the church, but Aaron with his sons and with the Levites represented the good of love and of faith which makes heaven and the church, thus they represented the Lord from whom is this good. For this reason the land was granted to the people for an inheritance, but not to the priests, for the Lord is in them, but not among them as one of them and distinct from them. [8] The like is involved in these words from Isaiah: Ye shall be called the priests of Jehovah, the ministers of our God; ye shall eat the wealth of the nations, and in their glory ye shall boast yourselves (Isa. 61:6); where "eating the wealth of the nations" denotes to appropriate goods to themselves; "boasting themselves in their glory" denotes to enjoy truths, thus to have joy and happiness from both. (That "nations" denote goods, see n. 1259, 1260, 4574, 6005; and that "glory" denotes truth from the Divine, n. 9429.) [9] In the Word throughout "kings" and "priests" are mentioned in a series, also "kings," "princes," "priests," and "prophets;" and in the internal sense by "kings" are there signified truths in the complex; by "princes," primary truths; by "priests," goods in the complex; and by "prophets," doctrines, as in the following passages: Jesus Christ hath made us kings and priests (Rev. 1:6; 5:10). The house of Israel were ashamed, they, their kings, their princes, and their priests, and their prophets (Jer. 2:26). In that day the heart of the king shall perish, and the heart of the princes; and the priests shall be amazed, and the prophets shall marvel (Jer. 4:9). At that time they shall draw out the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets (Jer. 8:1). (That by "kings" in the sense abstracted from persons are signified truths in the complex, see n. 1672, 2015, 2069, 4581, 4966, 5044, 6148; that by "princes" are signified primary truths, n. 1482, 2089, 5044; that "priests" denote goods, n. 1728, 2015, 3670, 6148; and that "prophets" denote doctrines derived from these things and concerning them, n. 2534, 7269.) The kingly office of the Lord is also signified by His name "Christ," "Anointed," "Messiah"; and His priestly office by His name "Jesus," for "Jesus" means "Savior" or "Salvation," concerning which it is thus written in Matthew: The angel appeared unto Joseph in a dream, and said, Thou shalt call His name Jesus, for He shall save His people from their sins (Matt. 1:21). As this belonged to the priest's office, therefore the like was represented by the office of the high priest who made expiation for the people for sins (Lev. 4:26, 31, 35; 5:6, 10, 13, 16, 18; 9:7; 15:15, 30). [10] Seeing that evil cannot possibly be joined to good, because they have aversion for each other, therefore purifications of various kinds were commanded for Aaron and his sons when they ministered in the priest's office, whether at the altar, or in the Tent of meeting; and it was also commanded that the high priest was not to marry any but a virgin; not a widow, nor one divorced, nor a harlot (Lev. 21:13-15); that those of the sons of Aaron who were unclean "if they should eat of the sanctified things, were to be cut off" (Lev. 22:2-9); that "no one of the seed of Aaron in whom was a blemish should offer bread" (Lev. 21:17-21); that "the high priest was not to shave his head, to rend his garments, to defile himself with any dead body, not even of his father and his mother, and that he was not to go out of the sanctuary" (Lev. 21:10-12). As before said, these and many other laws were enacted for the reason that the high priest represented the Lord as to Divine good; and good is of such a nature that evil cannot be joined to it, for good shuns evil, and evil dreads good as hell dreads heaven; and therefore no conjunction of them is possible. [11] But as for truth, it is of such a character that falsity can be joined to it; yet not the falsity in which there is evil; but that in which there is good, such as there is with little children, and with boys and girls while they are as yet in innocence, and with well-disposed Gentiles who are in ignorance; and such as there is with all who are in the literal sense of the Word, and who remain in the doctrine thence derived, and who nevertheless have the good of life as their end; for this good, as the end, drives away all the malevolence of falsity, and by applying itself forms the falsity into a certain likeness of truth.

Aaron. That this signifies a representative of the Lord in respect to the Divine celestial, is evident from the representation of Aaron, as being the Lord as to Divine good (see above, n. 9806). The Divine celestial is the Divine of the Lord in the inmost heaven; for the angels of this heaven are called celestial angels, and are receptions of Divine truth in their will part. When the Divine truth that proceeds from the Lord is received in this part, it is called celestial good; but when received in the intellectual part it is called spiritual good. (The quality of these two goods, that is, of celestial good and of spiritual good, and the nature of the difference between them, may be seen in the places cited in n. 9277, 9543.)

Nadab and Abihu. That this signifies in respect to the Divine spiritual thence derived, is evident from the representation of the sons of Aaron, as being the Divine truth that proceeds from the Divine good (see above, n. 9807). The Divine spiritual is the Divine truth that proceeds from the Divine celestial; thus is the Divine of the Lord received in the middle or second heaven. This is represented by the two first born sons of Aaron, because it proceeds, and thus is as it were born, as a son from a father, from the celestial good which is in the inmost heaven. But by the two younger sons of Aaron, who are Eleazar and Ithamar (so long as the firstborn, Nadab and Abihu, lived), is represented the Divine in the ultimate heaven, which heaven follows next after the former or middle heaven; and which is the Divine natural (of which in the following article).

Eleazar and Ithamar. That this signifies in respect to the Divine natural, is evident from the fact that these were the younger sons of Aaron, and that by Aaron is represented the Lord as to the Divine celestial; wherefore by his sons is represented the Lord as to the Divine which succeeds in order; thus by the elder sons is represented the Lord as to the Divine spiritual; and by the younger sons the Lord as to the Divine natural; for the Divine goods in the heavens succeed in this order; nay, the heavens themselves which are in these goods do so. Moreover, one good comes forth, and also subsists, through another. [2] Divine celestial good, which makes the third or inmost heaven, is the good of love to the Lord; Divine spiritual good, which makes the middle or second heaven, is the good of charity toward the neighbor; and Divine natural good, which makes the first or ultimate heaven, is the good of faith and of obedience. To Divine natural good pertains also civil good, which is called what is just among citizens; and also moral good, which is that of all the virtues that belong to what is honorable. [3] These three goods follow in order, like end, cause, and effect; and as the end is the soul of the cause, and the cause is all that is efficient in the effect, so celestial good is the soul of spiritual good, and spiritual good is everything in natural good. That which is the soul, and that which is everything, in something else, is within it, as endeavor is in motion, or as will is in action. That will is the soul and everything in action, is plain, for when will ceases, action ceases. From all this it can be seen how the case is with the celestial, the spiritual, and the natural; namely, that inmostly in natural good there must be celestial good, that is, the good of love to the Lord, which also is the good of innocence.

Aaron's sons. That this signifies the things which proceed from the Divine celestial, is evident from the signification of "sons," as being those things which are born from another thing as from a father, thus which proceed; and from the representation of Aaron, as being the Lord in respect to the Divine celestial (of which just above, n. 9810). From this it is evident that by "the sons of Aaron" are signified those things which proceed from the Divine celestial.

And thou shalt make garments of holiness for Aaron thy brother. That this signifies a representative of the spiritual kingdom joined to the celestial kingdom, is evident from the signification of "garments," as being truths in general, and indeed truths which clothe good (see n. 5954, 9212, 9216). That "garments" denote truths, originates in heaven, where angels appear clothed in garments in accordance with their truths from good (n. 165, 5248, 5954, 9212); from which it can be seen that by the garments of Aaron was represented the spiritual kingdom of the Lord joined to His celestial kingdom. For Aaron represented the Lord as to the Divine celestial (n. 9810); whence the garments joined to him represented the Divine spiritual joined to the celestial kingdom, as a garment is to the body. The Divine spiritual is the Divine truth that proceeds from the Lord's Divine good; this appears in heaven as light, and moreover, is the light which illumines the external as well as the internal sight of the angels. The modification of this light according to the recipient subjects, which are angels, presents to the sight various phenomena, such as clouds, rainbows, colors, and splendors, of various kinds; and it also presents shining garments about the angels. From this it can be seen that the spiritual kingdom of the Lord was represented by Aaron's garments of holiness. For there are two kingdoms into which the heavens have been divided, the celestial kingdom and the spiritual kingdom (on which see n. 9277); they who are in the celestial kingdom appear naked, but they who are in the spiritual kingdom appear clothed. From this it is again evident that it is Divine truth, or the Divine spiritual, and which appears as light, that invests or clothes. [2] But who could possibly believe that within the church, where there is the Word, and the consequent enlightenment about Divine and heavenly things, ignorance so great should reign that it is not known that angels and spirits are in the human form, and appear to themselves as men; and also that they see and hear each other, and converse together; and that it is known still less that they appear clothed in garments. That this is the case falls not only into doubt, but also into total denial, with those who are so much immersed in outward things as to believe that the body alone lives, and that all is nothing which they do not see with the bodily eyes, and touch with the bodily hands (n. 1881); when yet the heavens are full of men, who are angels, and who are clothed in garments of varied resplendence. But nothing of these things can be seen by a man on earth through the eyes of his body; but through the eyes of his spirit, when these are opened by the Lord. The angels who were seen by the ancients, as by Abraham, Sarah, Lot, Jacob, Joshua, Gideon, and also the prophets, were not seen with the eyes of the body, but with the eyes of the spirit, which were then opened. That these angels appeared clothed in garments, is evident from the angels who sat at the Lord's sepulcher, and were seen in shining white garments by Mary Magdalene and Mary the mother of James (Matt. 28:3; Mark 16:5; Luke 24:4); and especially is the same thing evident from the Lord Himself when seen in His glory by Peter, James, and John, in that His raiment was then white and glistering, and was like the light (Matt. 17:2; Luke 9:29); by which raiment there was also represented the Divine spiritual, that is, the Divine truth which is from Him. [3] From this it can be seen what is signified by "white garments" in Revelation: Thou hast a few names in Sardis which have not defiled their garments, and they shall walk with Me in white, for they are worthy. He that overcometh, the same shall be clothed in white garments (Rev. 3:4, 5); here "garments" denote spiritual truths, which are truths from good (as was shown above); and "white" denotes genuine truth (n. 3301, 4007, 5319). In like manner elsewhere: I saw heaven open, and behold a white horse, and He that sat upon him was called Faithful and True; and in righteousness He doth judge and fight. His armies in heaven followed Him clothed in fine linen, white and clean (Rev. 19:11, 14). Upon the thrones I saw four and twenty elders, clothed in white garments (Rev. 4:4).

For glory and for comeliness. That this signifies in order to present, in the internal and the external form, Divine truth such as it is in the spiritual kingdom joined to the celestial kingdom, is evident from the signification of "glory," as being Divine truth (see the preface to Genesis 18; and n. 5922, 9429); and from the signification of "comeliness," as also being Divine truth, but in the external form, for the brightness and beauty of Divine truth as it appears in externals is meant by "comeliness." From this it is that the Word in the internal sense is called "glory," but in the internal sense relatively to the brightness and beauty thence derived, it is called "comeliness." Consequently the spiritual heaven, which is meant here by "the garments of holiness," which serve "for glory and for comeliness," is "glory" so far as Divine truth there is in an internal form, and is also "comeliness." [2] The like is signified by "comeliness" in the following passages. In Jeremiah: The Lord in His anger doth cloud over the daughter of Zion; He hath cast forth from the heavens unto the earth the comeliness of Israel, neither doth He remember His footstool (Lam. 2:1); where "the daughter of Zion" denotes the celestial church; and "the comeliness of Israel," the spiritual church, which is called "comeliness" from the brightness and beauty of truth. In like manner in Isaiah: I have made My righteousness to draw nigh; it is not far off, and My salvation shall not tarry; I will give salvation in Zion, unto Israel My comeliness (Isa. 46:13). Look forth from the heavens, from the habitation of Thy holiness and of Thy comeliness (Isa. 63:15); where "the habitation of holiness" denotes the celestial kingdom; and "the habitation of comeliness" the spiritual kingdom. And in Daniel: And there came forth one horn from a little one, and grew exceedingly, toward the south, and toward the east, and toward comeliness (Dan. 8:9). The king of the north shall stand in the land of comeliness, and there is consummation by his hand, and when he shall come into the land of comeliness, many shall be overthrown (Dan. 11:16, 41); where "the land of comeliness" denotes the church of the Lord, in which is truth Divine, or the Word.

Verses 3, 4. And thou shalt speak unto all the wise in heart, whom I have filled with the spirit of wisdom, and they shall make Aaron's garments to sanctify him, that he may minister to Me in the priest's office. And these are the garments which they shall make; a breastplate, and an ephod, and a robe, and a tunic of checker work, a miter, and a belt; and they shall make garments of holiness for Aaron thy brother, and for his sons, that he may minister to Me in the priest's office. "And thou shalt speak unto all the wise in heart," signifies the influx of the Lord through the Word into all who are in the good of love; "whom I have filled with the spirit of wisdom," signifies in whom Divine truth has been inscribed; "and they shall make Aaron's garments," signifies through whom is the spiritual kingdom; "to sanctify him," signifies thereby a representation of the Divine truth in this kingdom; "that he may minister to Me in the priest's office," signifies a representative of the Lord; "and these are the garments which they shall make," signifies Divine truths in the spiritual kingdom, in their order; "a breastplate," signifies Divine truth shining forth from Divine good; "and an ephod," signifies Divine truth there in the external form in which interior things cease; "and a robe," signifies Divine truth there in the internal form; "and a tunic of checker work," signifies Divine truth there inmostly proceeding immediately from the Divine celestial; "a miter," signifies intelligence and wisdom; "and a belt," signifies a general bond, in order that all things may look to one end; "and they shall make garments of holiness for Aaron thy brother, and for his sons," signifies thereby a representative of the spiritual kingdom joined to the celestial kingdom; "that he may minister to Me in the priest's office," signifies a representative of the Lord.

And thou shalt speak unto all the wise in heart. That this signifies the influx of the Lord through the Word into all who are in the good of love, is evident from the signification of "speaking," as being influx (see n. 2951, 5481, 5743, 5797, 7270); and from the signification of "the wise in heart," as being those who are in the good of love (of which in what follows). That the influx of the Lord through the Word is signified, is because the Lord flows in with the man of the church chiefly through the Word. The reason is that the Word is of such a nature that each and all things therein correspond to the Divine spiritual and Divine celestial things that are in the heavens; whence there is a communication of the affections and thoughts of man with the angels, insomuch that they are as it were a one. From this it is that the world is conjoined with heaven through the Word; but only with those who are in the good of faith and of love. From all this it can be seen that the influx of the Lord with the man of the church is through the Word; for in the heavens the Lord is everything, because the Divine which proceeds from Him and is received by the angels makes heaven. [2] The reason why "the wise in heart" denote those who are in the good of love, is that wisdom is predicated of the life of heaven in man, and also that by "the heart" is signified the good of love. The life of heaven in man is expressed in the Word by "spirit" and by "heart;" by "spirit" is meant the life of man's intellectual part, and by "heart" the life of his will part. To the intellectual part belongs truth, and to the will part belongs good. Truth belongs to faith, and good to love; for the understanding receives the truths which are of faith, and the will the goods which are of love. From this it is plain that by "the wise in heart" are signified those who are in the good of love from the Lord. The good of love is celestial good, through which is spiritual good; and spiritual good is that which covers celestial good, as garments cover the body. And as by the garments of Aaron was represented the spiritual kingdom of the Lord joined to His celestial kingdom, and the former comes forth through the latter, therefore it is here said that "the wise in heart," that is, they who are in the good of love from the Lord, "shall make the garments for Aaron and his sons" (as in what follows). (That "the heart" denotes the good of love, or celestial good, see n. 3635, 3880, 3883-3896, 9050; and that on this account it denotes the will, n. 2930, 3888, 7542, 8910, 9113, 9300, 9495.)

Whom I have filled with the spirit of wisdom. That this signifies in whom Divine truth has been inscribed, is evident from the signification of "the spirit of wisdom," when said of those who are in celestial good, as being Divine truth (of which in what follows); they are said to be "filled with it" when what has been inscribed remains. The case herein is that those who are in the celestial kingdom of the Lord do not know truths from memory-knowledge, and the consequent faith; but from internal perception; for they are in the good of love from the Lord, and all truths have been ingrafted in this good. The good itself has been implanted in their will part, and the derivative truth in their intellectual part. With them the will part and the intellectual part act absolutely as a one, differently from those who are in the spiritual kingdom. From this it is that those who are in the celestial kingdom of the Lord do not from their intellectual part know truths, but perceive them; for the good that has been implanted in the will is presented in its quality and in its form in the understanding, and is there in a light as it were flaming. With them, truth is the form of good, and the quality of it, which is not seen but perceived, is from good. From this it is that they never dispute about truths, insomuch that when they discourse about truths, they say that it is so, or is not so, nothing further; for anything further is not from good. These are they who are meant in Matthew: Let your discourse be, Yea, yea; Nay, nay; whatsoever is more than these is from evil (Matt. 5:37). (That they who are in the celestial kingdom of the Lord are of this character, see n. 2715, 2718, 3246, 4448, 5113, 6367, 7877, 9166, 9543; what the difference is between those who are in the celestial kingdom, and those who are in the spiritual kingdom, may be seen in the places cited in n. 9276.) [2] From all this it can now be seen what is meant by Divine truths being "inscribed." The word "spirit" is used in many passages in the Word, and when said of man, by his "spirit" is signified the good and truth that have been inscribed on his intellectual part, consequently there is signified the life of this part. That when predicated of man, "spirit" has this signification, is because in respect to his interiors man is a spirit, and in respect to these is also in company with spirits. On this subject see what has been abundantly shown above, namely, that there are spirits and angels with man, and man is directed by the Lord by means of them (n. 50, 697, 986, 2796, 2886, 2887, 4047, 4048, 5846-5866, 5976-5993); that man is among spirits and angels such as he is himself (n. 4067, 4073, 4077, 4111); and that every man has a spirit through which his body has life (n. 4622). [3] From this it can be known what is meant by "Spirit" when said of the Lord, namely, the Divine truth that proceeds from His Divine good, and that when this Divine truth flows in with man, and is received by him, it is "the Spirit of Truth," "the Spirit of God," and "the Holy Spirit;" for it flows in immediately from the Lord, and also mediately through angels and spirits (see the places cited in n. 9682); that "the Spirit of Truth," "the Spirit of God," and "the Holy Spirit," denote this, will be seen in what follows. For it must first be shown that in the Word, "spirit," when said of man, denotes the good and truth that has been inscribed on his intellectual part, consequently that it denotes the life of this. For there is the life of the intellectual part, and the life of the will part; the life of the intellectual part is to know, to see, and to understand, that truth is true, and that good is good; whereas the life of the will part is to will and to love truth for the sake of truth, and good for the sake of good. This latter life is called in the Word "heart;" but the former is called "spirit." [4] That such is the case is evident from the following passages in the Word: Make for you a new heart and a new spirit; why will ye die, O house of Israel? (Ezek. 18:31). I will give you a new heart, and I will put a new spirit in the midst of you (Ezek. 36:26); "a new heart" denotes a new will; and "a new spirit," a new understanding. In Zechariah: Jehovah stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man in the midst of him (Zech. 12:1); where "stretching forth the heavens, and laying the foundation of the earth" denotes a new church (that the church is meant by "heaven and earth," see n. 1733, 1850, 2117, 2118, 3355, 4535); "to form the spirit of man in the midst of him" denotes to regenerate him in respect to the understanding of truth and good. [5] In David: Create in me a clean heart, O God; and renew a steadfast spirit in the midst of me. Cast me not away from before Thee, and take not the Spirit of Thy holiness from me. Restore unto me the joy of Thy salvation; and let an ingenuous spirit uphold me. The sacrifices of God are a broken spirit; a broken and a contrite heart God doth not despise (Ps. 51:10-12, 17); "a clean heart" denotes a will that is averse to evils, which are unclean; "a steadfast spirit" denotes the understanding and faith of truth; "a broken spirit," and "a broken heart," denote a state of temptation and the consequent humiliation of the life of both of these. That "spirit" denotes life, is plain from each of the above expressions. The Divine truth, from which is this life, is "the Spirit of holiness." Again: A generation that maketh not its heart right, and whose spirit is not constant with God (Ps. 78:8); "a heart not right" denotes that the will is not right; "a spirit not constant with God," denotes that the understanding and faith are not constant. [6] In Moses: Jehovah God made worse the spirit of Sihon king of Heshbon, and hardened his heart (Deut. 2:30); in this passage also "spirit" and "heart" denote the two lives, which are said to be "hardened" when there is no will of understanding truth and good, nor of doing them. In Ezekiel: Every heart shall melt, and all hands shall be let down, and every spirit shall be contracted (Ezek. 21:7); where the meaning is similar. In Isaiah: Jehovah, that giveth soul unto the people upon the earth, and spirit to them that walk therein (Isa. 42:5); "giving soul to the people" denotes the life of faith (that "soul" denotes the life of faith, see n. 9050); and "giving spirit" denotes the understanding of truth. Again: With my soul have I desired Thee in the night; yea, with my spirit in the midst of me have I awaited Thee in the morning (Isa. 26:9); where the meaning is similar. [7] Again: Conceive ye refuse, bring forth stubble; your spirit the fire shall devour (Isa. 33:11). "The spirit which the fire shall devour," denotes the understanding of truth, thus intelligence; "fire" denotes evil affection, which being from evil destroys. [8] Again in the following passages: Woe to the foolish prophets that go away after their own spirit (Ezek. 13:3). That which cometh up upon your spirit shall never come to pass (Ezek. 20:32). Not one hath done so, and the rest who have the spirit: what therefore the one, seeking the seed of God? Therefore take heed by your spirit, that he may not deal treacherously against the wife of thy youth (Mal. 2:15). Blessed is the man to whom Jehovah imputeth not iniquity, provided in his spirit there is no deceit (Ps. 32:2). Blessed are the poor in spirit, for theirs is the kingdom of the heavens (Matt. 5:3.) Jesus said unto His disciples, Watch and pray, that ye enter not into temptation; the spirit indeed is ready, but the flesh is weak (Matt. 26:41). It is very evident that in these passages by "spirit" is meant the very life of man; that it denotes the intellectual life, or the life of truth, can be seen from the fact that by "spirit" in the natural sense is meant the life of man's respiration; and that the respiration of the lungs corresponds to the life of truth, which is the life of faith and from this of the understanding; while the beating of the heart corresponds to the life of the will, thus of the love. That there is this correspondence of the lungs and of the heart, see n. 3883-3896, 9300, 9495; from which it can be seen what life is meant in the spiritual sense by "spirit." [9] That in a general sense "spirit" denotes the life of man's respiration, is very plain in the following passages: Thou hidest Thy face, they are troubled; Thou gatherest their spirit, they expire. Thou sendest forth Thy spirit, they are created (Ps. 104:29, 30). Answer me, O Jehovah, my spirit hath been consumed; hide not Thy faces from me (Ps. 143:7). My spirit hath been consumed, my days extinguished (Job 17:1). Jesus, taking the hand of the maid that was dead, said, Maid arise. And so her spirit returned, and straightway she rose up (Luke 8:54, 55). Every man is become foolish with knowledge, a graven image is a lie, and there is no spirit in it (Jer. 10:14; 51:17). He carried me forth in the spirit of Jehovah, and set me in the midst of the valley. And there the Lord Jehovih said to the dry bones, Behold I bring spirit into you, that ye may live. Thus said the Lord Jehovih, Come from the four winds, O spirit, and breathe into these slain; and the spirit came into them, and they lived again (Ezek. 37:1, 5, 9, 10). The two witnesses were slain by the beast that came up out of the abyss; but after three days and a half the spirit of life from God entered into them, that they should stand upon their feet (Rev. 11:7, 11). [10] From these passages it is very manifest that "spirit" denotes the life of man. That specifically it denotes the life of truth, which is the life of man's intellectual part, and is called intelligence, is clear in these passages: The hour cometh, and now is, when the true worshipers shall worship the Father in spirit and in truth. God is a spirit, therefore those who worship Him must worship in spirit and in truth (John 4:23, 24). Forasmuch as an excellent spirit, both of knowledge and of understanding, was in him (Dan. 5:12, 14). John grew, and waxed strong in spirit (Luke 1:80). The child Jesus grew, and waxed strong in spirit, and was filled with wisdom (Luke 2:40). He whom the Father hath sent speaketh the words of God; for God hath not given the spirit by measure to him (John 3:34). "spirit" here denotes intelligence and wisdom; "speaking the words of God" denotes to speak Divine truths. [11] From all this it is now evident what is signified by "spirit" in John: Jesus said to Nicodemus, Except a man be born of water and of the spirit, he cannot enter into the kingdom of God. That which hath been begotten of the flesh is flesh; and that which hath been begotten of the spirit is spirit (John 3:5-6); where "to be begotten of water" denotes by means of truth; and "to be begotten of the spirit" denotes the consequent life from the Lord, which is called spiritual life. (That "water" denotes the truth through which is regeneration, see n. 2702, 3058, 3424, 4976, 5668, 9323; but "the flesh" denotes what is man's own, in which there is nothing of spiritual life, n. 3813, 8409.) [12] The like is signified by "spirit" and "flesh" in the same: It is the spirit that maketh alive; the flesh profiteth nothing; the words that I speak to you are spirit, and are life (John 6:63); "the words which the Lord spoke" are Divine truths, the life thence derived is "the spirit." In Isaiah: Egypt is man and not God; and his horses are flesh, and not spirit (Isa. 31:3); "Egypt" denotes memory-knowledge in general; "his horses" denote memory-knowledge from the intellectual, which is called "flesh, and not spirit" when there is nothing of spiritual life therein. (That "Egypt" denotes memory-knowledge, see the places cited in n. 9340, 9391; that "horses" denote the intellectual, n. 2761, 2762, 3217, 5321; and that "the horses of Egypt" denote memory-knowledges from the intellectual, n. 6125, 8146, 8148.) He who does not know what is signified by "Egypt," by "horses," and also by "flesh" and "spirit," cannot possibly know what these words involve. [13] When it is known what is signified by "spirit" in regard to man, it can be known what is signified by "Spirit" when it is said of Jehovah or the Lord, to whom are attributed all things belonging to man; as face, eyes, ears, arms, hands, and also a heart and a soul; thus also a Spirit, which in the Word is called "the Spirit of God," "the Spirit of Jehovah," "the Spirit of His mouth," "the Spirit of holiness," or "the Holy Spirit." That by the "Spirit" is meant the Divine truth that proceeds from the Lord, is evident from many passages in the Word. The reason why the Divine truth that proceeds from the Lord is signified by "the Spirit of God," is that the whole life of man is thence, and those have heavenly life who receive this Divine truth in faith and love. That this is "the Spirit of God," the Lord Himself teaches in John: The words that I speak to you are spirit, and are life (John 6:63); "the words which the Lord spoke" are Divine truths. [14] Again: Jesus cried with a great voice, saying, If anyone thirst, let him come unto Me, and drink. Whosoever believeth in Me, as the Scripture hath said, out of his belly shall flow streams of living water. This said He of the Spirit, which they that believe in Him should receive; for the Holy Spirit was not yet, because Jesus was not yet glorified (John 7:37-39); that by "the Spirit which they that believe in the Lord were to receive" is meant the life which is from the Lord, and which is the life of faith and of love, is plain from the details of this passage; for "thirsting and drinking" signify a longing to know and perceive truth; "streams of living water which shall flow from the belly" denote truths Divine. From this it is evident that "the Spirit which they should receive," which is also called "the Holy Spirit," denotes life from the Divine truth which proceeds from the Lord, which life (as just said) is called "the life of faith and of love," and is the very spiritual and celestial life with man. The reason why it is said that "the Holy Spirit was not yet, because Jesus was not yet glorified," is that while the Lord was in the world He Himself taught Divine truth; but when He was glorified, which was after the resurrection, He taught it through angels and spirits. This holy thing which proceeds from the Lord, and flows into man through angels and spirits, whether manifestly or not manifestly, is "the Holy Spirit" there mentioned; for it is the Divine truth that proceeds from the Lord that is called "holy" in the Word (see n. 9680). [15] From this it is that the Holy Spirit is called "the Spirit of Truth," and that it is said that "He will lead into all truth;" and that "He shall not speak of Himself, but what things soever He shall hear from the Lord;" and that "He shall receive from the Lord the things that He will proclaim" (John 16:13, 14); and also that when the Lord departed from the disciples, "He breathed into them, and said, Receive ye the Holy Spirit" (John 20:21, 22). The respiration signifies the life of faith (n. 9229, 9281); consequently the inspiration [or breathing] of the Lord signifies a capability imparted to men to perceive Divine truths, and thus to receive the life of faith; whence also comes the word "spirit" from "blowing" and from "wind," because from the respiration; and therefore spirit is sometimes called "wind." That the respiration of the lungs corresponds to the life of faith, and the beating of the heart to the life of love, see n. 3883-3896, 9300, 9495.) [16] The like is signified by "inspiration" [or "breathing into"] in the book of Genesis: And Jehovah breathed into man's nostrils the soul of lives (Gen. 2:7). From this the Lord is called "the spirit of our nostrils" (Lam. 4:20). And as Divine truth consumes and vastates the evil, it is said in the following passages: The foundations of the world were revealed at the blast of the spirit of Thy nostrils (Ps. 18:15). By the breath of God they perish, and by the spirit of His nostrils are they consumed (Job 4:9). By the word of Jehovah were the heavens made, and all the army of them by the spirit of His mouth (Ps. 33:6); "the word of Jehovah" denotes Divine truth; in like manner "the spirit of His mouth." That this denotes the Lord is evident in John: In the beginning was the Word, and the Word was with God, and God was the Word. All things were made by Him. And the Word was made flesh, and dwelt among us (John 1:1, 3, 14). [17] That Divine truth, from which is the heavenly life of man, is signified by "the Holy Spirit," is plain also from the following passages. In Isaiah: There shall go forth a rod out of the stem of Jesse; and the spirit of Jehovah shall rest upon him, the spirit of wisdom and intelligence, the spirit of counsel and might, the spirit of knowledge and of the fear of Jehovah (Isa. 11:1-2); these words are said of the Lord, in whom Divine truth, consequently Divine wisdom and intelligence, are called "the Spirit of Jehovah;" and this Spirit is called "the spirit of wisdom and intelligence, of counsel, of might, and of knowledge." Again: I have put My Spirit upon Him; he shall bring forth judgment to the nations (Isa. 42:1); speaking here also of the Lord; "the Spirit of Jehovah upon Him" denotes Divine truth, consequently Divine wisdom and intelligence. Divine truth is also called "judgment" (n. 2235). [18] Again: When the enemy shall come as a pent-up stream, the spirit of Jehovah shall lift up a standard against him (Isa. 59:19). The spirit of the Lord Jehovih is upon Me; therefore Jehovah hath anointed Me to preach glad tidings to the poor (Isa. 61:1); speaking here also of the Lord; the Divine truth which was in the Lord while He was in the world, and which He Himself then was is "the Spirit of Jehovah." [19] That "the Spirit of Jehovah" denotes Divine truth, and that the man who receives it has heavenly life therefrom is still more evident from the following passages. In Isaiah: Until the spirit be poured upon you from on high, then shall the wilderness become a fruitful field; then judgment shall dwell in the wilderness (Isa. 32:15, 16); the subject here treated of is regeneration; "the spirit from on high" denotes life from the Divine; for "the wilderness becoming a fruitful field," and "judgment dwelling in the wilderness," signifies intelligence where there was none before, thus new life. [20] In like manner in these passages: That ye may know that I will give My spirit in you, that ye may live (Ezek. 37:13, 14). Then I will not hide My faces any more from them; for I will pour out My spirit upon the house of Israel (Ezek. 39:29). I will pour out My spirit upon all flesh, and upon the manservants and upon the maidservants in those days will I pour out My spirit (Joel 2:28, 29). I am full of might with the spirit of Jehovah, and with judgment and strength to declare to Jacob his transgression, and to Israel his sin (Micah 3:8). The horses that go forth into the land of the north have quieted my spirit in the land of the north (Zech. 6:8). I will pour waters upon him that is thirsty, and streams upon the dry land; I will pour out My spirit upon thy seed (Isa. 44:3). That in these passages "the Spirit of Jehovah" denotes the Divine truth, and through this the life of faith and of love, is evident; that it flows in immediately from the Lord and also mediately from Him through spirits and angels, may be seen above (n. 9682). [21] In like manner in another passage in Isaiah: In that day shall Jehovah Zebaoth be for a crown of ornament and for a diadem of beauty to the remains of His people; and for a spirit of judgment to him that sitteth upon judgment, and for strength to them (Isa. 28:5, 6); where "a crown of ornament" denotes the wisdom which is of good; "a diadem of beauty," the intelligence which is of truth; and "a spirit of judgment," Divine truth, for judgment is predicated of truth (n. 2235, 6397, 7206, 8685, 8695, 9260, 9383). [22] Again: The Angel of the faces of Jehovah delivered them; in His love and in His pity He redeemed them; yet they rebelled, and embittered the Spirit of His Holiness; whereby He was turned to be their enemy. He put the Spirit of His Holiness in the midst of him; the Spirit of Jehovah led him (Isa. 63:9-11, 14); here "the Spirit of holiness" denotes the Lord as to Divine truth, thus the Divine truth which is from the Lord; "the N. Angel of His faces" denotes the Lord as to Divine good, for "the face of Jehovah" denotes love, mercy, and good. In Revelation: The testimony of Jesus is the spirit of prophecy (Rev. 19:10); "the testimony of Jesus" denotes the Divine truth which is from Him and concerning Him (n. 9503). [23] In David: Jehovah God maketh His angels spirits; and His ministers a flaming fire (Ps. 104:4); where "making the angels spirits" denotes receptions of Divine truth; and "making them a flaming fire" denotes receptions of Divine good, that is, of Divine love. In Matthew: John said, I baptize you with water unto repentance; but He that cometh after me shall baptize you with the Holy Spirit and with fire (Matt. 3:11); where "to baptize" denotes to regenerate; "with the Holy Spirit" denotes by means of Divine truth; and "with fire" denotes from the Divine good of the Divine love. (That "to baptize" denotes to regenerate, see n. 5120, 9088; and that "fire" denotes the Divine good of the Divine love, n. 4906, 5215, 6314, 6832, 6834, 4849, 7324.) [24] In Luke: If ye, being evil, know how to give good things to your children; how much more shall the Father who is in Heaven give the Holy Spirit to them that ask Him? (Luke 11:13); "to give the Holy Spirit" denotes to enlighten with Divine truth, and to endow with the life thence derived, which is the life of intelligence and wisdom. In Revelation: The seven lamps of fire burning before the throne are the seven Spirits of God (Rev. 4:5). In the midst of the elders a Lamb standing, having seven horns, and seven eyes, which are the seven Spirits of God, sent forth into all the earth (Rev. 5:6). That in these passages "Spirits" do not mean spirits, is evident from the fact that the lamps and the eyes of the Lamb are called "the Spirits of God;" for "lamps" denote Divine truths (n. 4638, 7072), and "eyes" denote the understanding of truth, and when said of the Lord, the Divine intelligence and wisdom (n. 2701, 4403-4421, 4523-4534, 9051); from which it is evident that "the Spirits of God" signify Divine truths. [25] When therefore it is known that "the Holy Spirit" denotes the Divine truth that proceeds from the Lord, which is holiness itself, the Divine meaning of the Word can be known wherever mention is made of "the Spirit of God," and "the Holy Spirit;" as in the following passages: I will ask the Father that He may give you another Paraclete, that He may abide with you forever; the Spirit of Truth, whom the world cannot receive, because it seeth Him not, neither knoweth Him; but ye know Him, for He abideth with you, and shall be in you. I will not leave you orphans. The Paraclete, the Holy Spirit, whom the Father will send in My name, He shall teach you all things, and put you in mind of all things that I have said unto you (John 14:16-18, 26). When the Paraclete shall come, whom I will send unto you from the Father, the Spirit of Truth, who goeth forth from the Father, He shall bear witness of Me; and ye shall bear witness (John 15:26, 27). I tell you the truth; it is expedient for you that I go away; if I go not away, the Paraclete will not come unto you; but if I go away, I will send Him unto you (John 16:7). [26] From these passages it is again evident that the Divine truth proceeding from the Divine good which is "the Father," is "the Paraclete," and "the Holy Spirit," and therefore also He is called "the Spirit of Truth;" and it is said of Him that "He shall abide in them," that "He shall teach all things," that "He shall bear witness of the Lord." In the spiritual sense "to bear witness of the Lord" denotes to teach about Him. Its being said that "the Paraclete who is the Holy Spirit is sent from the Father in the name of the Lord," and again that "the Lord will send Him from the Father," and afterward that "the Lord Himself will send Him," is because the Father signifies the Divine Itself which is in the Lord, and consequently that the Father and He are one, as the Lord plainly declares in John 10:30; 14:9-11. [27] Again: All sin and blasphemy shall be forgiven unto men; but the blasphemy of the Spirit shall not be forgiven unto men. If anyone shall say a word against the Son of man, it shall be forgiven him; but whosoever shall speak against the Holy Spirit, it shall not be forgiven him, neither in this age, nor in that which is to come (Matt. 12:31, 32); "to say a word against the Son of man" denotes against truth Divine not yet implanted or inscribed in the life of man (that "the Son of man" denotes the Divine truth, see n. 9807); but "to speak against the Holy Spirit" denotes against the Divine truth that has been implanted or inscribed in the life of man, especially against the Divine truth about the Lord Himself. To speak against this, that is, to deny it after it has once been acknowledged, is profanation; and the profanation is of such a nature that it utterly destroys the interiors of man; and from this it is said that this sin cannot be forgiven. (What profanation is, see n. 3398, 3898, 4289, 4601, 6348, 6959, 6963, 6971, 8394, 8882, 9298.) [28] And again: Jesus said unto the disciples, Go ye, and baptize in the name of the Father, and of the Son, and of the Holy Spirit (Matt. 28:19); "the Father" here denotes the Divine Itself; "the Son" denotes this Divine Itself in a human form; and "the Holy Spirit" denotes the Divine which proceeds. Thus there is one Divine, and yet a Trinity. That the Lord is the Divine Itself under a human form, He Himself teaches in John: From henceforth ye have known the Father, and have seen Him; he that seeth Me seeth the Father; I am in the Father, and the Father in Me (John 14:7, 9-10).

And they shall make Aaron's garments. That this signifies through whom is the spiritual kingdom, is evident from the signification of "Aaron's garments," as being a representative of the spiritual kingdom of the Lord joined to His celestial kingdom (of which above, n. 9814). That the wise in heart, filled with the spirit of wisdom, were to make the garments, was because by them are meant those who are in the celestial kingdom; and the spiritual kingdom is that which is from the celestial, and thus covers it, as a garment covers the body (as can also be seen from what was said above, n. 9818).

To sanctify him. That this signifies thereby a representative of the Divine truth in this kingdom, is evident from the signification of "to be sanctified," as being to be imbued with Divine truth from the Lord; for the Divine truth that proceeds from the Lord is what is called "holy" in the Word, for the reason that the Lord alone is holy, thus whatever proceeds from Him (see n. 9680). From this it is that the holiness which proceeds from Him is called "the Holy Spirit" (as shown just above, n. 9818, and on which subject see also what was adduced in the passages cited in n. 9229). [2] From this it is plain how it is to be understood that angels, prophets, and apostles are called "holy" ("holy angels" in Matt. 25:31; Mark 8:38; Luke 9:26; "holy prophets" in Rev. 16:6; 18:20; and "holy apostles" in Rev. 18:20), that is, not that they were holy from themselves, but from the Lord; "holy angels" because these are receptions of the Divine truth which is from the Lord, and therefore by them in the Word are signified truths Divine, and in general something of the Lord (n. 1925, 2821, 4085, 4295); "holy prophets" because by these is signified the Word which is Divine truth, and specifically doctrines derived from the Word (n. 2534, 3652, 7269); and "holy apostles" because by these is signified all the truth of faith and all the good of love in the complex (n. 3488, 3858, 6397). [3] That the Divine truth which proceeds from the Lord is holiness itself, thus the Lord, from whom is this holiness, is evident from many passages in the Word, of which may now be adduced only the words of the Lord in John: Father, sanctify them in Thy truth; Thy Word is truth. For their sakes I sanctify Myself, that they also may be sanctified in the truth (John 17:17, 19); from this it is evident that it is the Lord who sanctifies man, spirit, and angel, because He alone is holy (Rev. 15:4), and that they are holy only insofar as they receive of the Lord, that is, insofar as they receive from Him of faith and love to Him.

To his ministering in the priest's office to Me. That this signifies a representative of the Lord, is evident from what was shown above (n. 9809).

And these are the garments which they shall make. That this signifies Divine truths in the spiritual kingdom in their order, is evident from the signification of "Aaron's garments," as being the spiritual kingdom joined to the celestial kingdom (see above, n. 9814). That these garments denote Divine truths in this kingdom, is because "garments" signify truths (n. 5954, 9212, 9216), and because this kingdom is called the spiritual kingdom from the Divine truths which are there. For there are two kingdoms into which heaven is distinguished, the celestial kingdom and the spiritual kingdom; in the celestial kingdom good reigns, and in the spiritual kingdom truth, both from the Lord; and because the garments of Aaron represented the latter kingdom, and these garments were an ephod, a robe, and a tunic, therefore by these are signified Divine truths in this kingdom in their order.

A breastplate. That this signifies Divine truth shining forth from Divine good, is evident from the signification of "the breastplate," as being Divine truth shining forth from Divine good, here in ultimates progressively from the inmost things in the heavens. For the ephod, on which was this breastplate, represented the ultimates of the spiritual kingdom, and consequently the ultimates of heaven. "The breast plate" had this signification because it was fastened upon the breast where the heart is, and was filled with precious stones, and the heart corresponds to celestial good, which is the good of love to the Lord from the Lord, and the twelve precious stones correspond to Divine truths thence derived. Hence by "the breastplate" in the supreme sense is signified Divine truth shining forth from the Divine good of the Lord. (That the heart corresponds to celestial good, that is, to the good of love to the Lord from the Lord, see n. 170, 172, 176, 3635, 3883-3896, 7542, 9050, 9300, 9495; and that the twelve precious stones correspond to Divine truths which are from the Divine good, will be seen in what follows in this chapter, where this breastplate is fully described, and is called "the breastplate of judgment," and "the Urim and Thummim," from the twelve precious stones with which it was filled.) That it was fastened upon the breast where is the heart, is evident from the description given of it below, where this is plainly stated in these words, "Aaron shall carry the names of the sons of Israel in the breastplate of judgment upon his heart" (verse 29); and again, "They shall be upon Aaron's heart, when he goeth in before Jehovah; and Aaron shall carry the judgment of the sons of Israel upon his heart before Jehovah continually" (verse 30). That "judgment" also denotes the Divine truth which proceeds from the Divine good of the Lord, will be seen in what follows.

And an ephod. That this signifies Divine truth in this kingdom in the external form in which interior things cease, is evident from the signification of "the ephod," as being Divine truth in an external form. The reason why this is signified by "the ephod" is that by Aaron's garments of holiness were represented Divine truths in the spiritual kingdom in their order (see above, n. 9522); and the ephod was the outermost of three garments; Aaron's garments for the priest's office being the ephod, the robe, and the checkered tunic. That which is outermost not only contains the interior things, but the interior things also cease in it. This is the case in the human body, and consequently also in the heavens, to which the things of the human body correspond. The case is similar with truths and goods, for these make the heavens. [2] As the ephod represented the outermost of the Lord's spiritual kingdom, it was more holy than the rest of the garments, and on it was the breastplate, in which were the Urim and Thummim, through which answers were given by the Divine. That what is most external is more holy than the internal things, is because the external holds all the interior things in their order, and in their form and connection, insomuch that if the external were removed, the internal things would be dispersed; for internal things not only cease in the external, but they are also together in it. That this is so can be known to those who know how it is with things successive and things simultaneous; namely, that successive things, which proceed and follow one another in their order, are nevertheless presented together in the ultimate things. Take for example, end, cause, and effect; the end is the first in order, the cause is the second, and the effect is the ultimate. So also do they advance in succession. Nevertheless the cause is presented simultaneously in the effect, which is the ultimate; and the end is so presented in the cause. Consequently the effect is the completion, in which the interior or prior things are collected together and are lodged. [3] The case is similar in man, with will, thought, and action. To will comes first, to think second, and to do is the ultimate, and this is also the effect in which the prior or interior things come forth in simultaneous order. For insofar as the act contains within itself that which the man is thinking, and that which he is willing, so far the interior things are held together in their form and in their connection. It is from this that it is said in the Word, that man will be judged according to his deeds, or according to his works, which means that he will be judged according to his thought and will, for these are in his deeds as the soul is in his body. As then the interior things are presented simultaneously in the ultimate, it follows that, as already said, if the order is perfect, the ultimate is accounted more holy than the interior things, for therein is complete the holiness of the interior things. [4] As the interior things are together in the ultimate ones (as for instance, as just said, man's thought and will are together in his deeds or works; or in regard to spiritual things, his faith and love are so), therefore John was beloved by the Lord more than the rest of the disciples, and lay on His breast (John 13:23; 21:20, 22), for the reason that this disciple represented the works of charity. (See the prefaces to Genesis 18 and 22, and also n. 3934.) From this it is also evident why the external or ultimate which is in perfect order, is more holy than the internal things regarded singly; for when the Lord is in the ultimate, He is simultaneously in all things, and when He is in this, the interior things are held together in their order, connection, and form; and under super-vision and guidance at His good pleasure. This is the secret which is meant in n. 9360, which see. [5] This then is the reason why the ephod, being a representative of the ultimate in the Lord's spiritual kingdom, was accounted more holy than the rest of the garments of the priesthood. Wherefore the ephod was the chief priestly vestment, and was made of threads of gold in the midst of blue, of crimson, of scarlet double-dyed, and of fine twined linen (Exod. 39:3); but the rest of the priests had ephods of linen (1 Sam. 2:18; 22:18). On this account also the ephod stood for all the vestments of a priest, and he was said "to wear the ephod," whereby was signified that he was a priest (1 Sam. 2:28; 14:3). On this account also the breastplate was fastened to the ephod, and answers were given by means of the Urim and Thummim thereon, for the reason that this vestment was a representative of the ultimate in the Lord's spiritual kingdom; and Divine answers are presented in ultimates, for they pass through all the interior things in succession, and are there dictated, because there they cease. That answers were given when the priests were clothed with the ephod, is evident from 1 Samuel 23:6-13; 30:7, 8; and also in Hosea: The sons of Israel tarried many days without king, and without prince, and without sacrifice, and without pillar, and without ephod, and teraphim (Hos. 3:4); where "teraphim" signify Divine answers, for answers were formerly given by means of these (Zech. 10:2). Moreover, in the original tongue the word "ephod" comes from "to enclose all the interior things," as is evident from the meaning of the word in Exodus 29:5; Leviticus 8:7.

And a robe. That this signifies Divine truth there in the internal form, is evident from the signification of "the robe," as being the middle of the spiritual kingdom, thus the truth itself which is there; for by Aaron's garments was represented the Lord's spiritual kingdom (n. 9814), thus the truths which are there, in their order (see n. 9822); and as this kingdom has been distinguished into three degrees, the inmost, the middle, and the external, therefore by "the robe" was signified that which is in the middle of this kingdom. The reason why this kingdom has been distinguished into three degrees, is that the inmost there communicates with the celestial, and the external with the natural, and therefore the middle partakes equally of both. Moreover, in order that anything may be perfect, it must be distinguished into three degrees. This is the case with heaven, and with the goods and the truths in it. That there are three heavens is known; consequently there are three degrees of goods and truths there. Each heaven also is distinguished into three degrees; for its inmost must communicate immediately with what is higher, and its external with what is lower, and so, through these, its middle must communicate with both, whence comes its perfection. The case is the same with the interiors of man, which in general have been distinguished into three degrees, namely, into the celestial, the spiritual, and the natural; in like manner each of these into its own three degrees; for a man who is in the good of faith and of love to the Lord is a heaven in the least form corresponding to the greatest (n. 9279). Such also is the case in all things of nature. (That the natural of man has been distinguished into three degrees, see n. 4570, and in general all his interior and exterior things, n. 4154.) The reason of its being so is that everywhere there must be end, cause, and effect; the end must be the inmost, the cause the middle, and the effect the ultimate, in order that the thing may be perfect. It is from this that in the Word "three" signifies what is complete from beginning to end (n. 2788, 4495, 7715, 9198, 9488, 9489). From all this it can be known why Aaron's garments of holiness were an ephod, a robe, and a tunic; and that the ephod represented the external, the robe the middle, and the tunic the inmost, of the spiritual kingdom. [2] As the robe represented the middle in the spiritual kingdom, and the middle partakes of both the others, it is taken representatively for that kingdom itself, as in the first book of Samuel: Samuel turned about to go away, but Saul laid hold upon the skirt of his robe, and it was rent; wherefore Samuel said, Jehovah shall rend the kingdom of Israel from upon thee this day, and shall give it to thy companion who is better than thou (1 Sam. 15:27, 28); from these words it is evident that "the rending of the skirt of Samuel's robe" signified the rending of the kingdom of Israel from Saul, for "the kingdom of Israel" signifies the Lord's spiritual kingdom (n. 4286, 4598, 6424, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223, 8805). In like manner in the same: David cut off the skirt of Saul's robe privily; and when he showed it to Saul, Saul said, Now I know that reigning thou shalt reign, and the kingdom of Israel shall continue in thine hand (1 Sam. 24:4, 5, 11, 20). When Jonathan made a covenant with David, he stripped himself of his robe, and gave it to David, even to his sword, to his bow, and to his girdle (1 Sam. 18:3, 4); by which was represented that Jonathan, who was the heir, abdicated the kingdom of Israel and transferred it to David. [3] As a robe represented the spiritual kingdom, so likewise it represented the truths of this kingdom in general. The truths of this kingdom are what are called spiritual truths, which are in the intellectual part of man. These are signified by "robes" in Ezekiel: All the princes of the sea shall come down from upon their thrones, and shall cast away their robes, and put off the garments of their embroidery (Ezek. 26:16); this is said of Tyre, by which are signified the knowledges of good and truth (n. 1201); the vastation of these in the church is here described; "the robes which they shall cast away" denote the truths of faith which are in the intellectual part; but "the garments of embroidery" denote the memory-knowledges which are in the natural (n. 9688). The reason why these truths are signified, is that the truth which belongs to the understanding reigns in the Lord's spiritual kingdom; but in the celestial kingdom the good which belongs to the will. In Matthew: The scribes and Pharisees do all their works to be seen of men, and enlarge the borders of their robes (Matt. 23:5); where "enlarging the borders of the robes" denotes to speak truths grandiloquently, merely to be heard and seen by men. That such things are signified by "the robe," will be seen still better from the description of it below in this chapter (verses 31-35).

And a tunic of checker work. That this signifies Divine truth there inmostly proceeding immediately from the Divine celestial, is evident from the signification of "a tunic," as being natural truth; but when said concerning Aaron, whose garments represented the truths of the Lord's spiritual kingdom (see n. 9814, 9822), "the tunic" denotes the inmost Divine truth in this kingdom, thus that which proceeds most nearly from the Divine celestial, which is the Lord's Divine good in the inmost heaven (that such things are signified by "tunics," see n. 4677). For there are three heavens-the inmost which is called celestial, the middle which is called spiritual, and the ultimate which approaches what is natural. In the inmost heaven reigns the good of love to the Lord, in the middle heaven the good of charity toward the neighbor, and in the ultimate heaven the good of faith. These heavens are most distinct one from another, insomuch that he who is in one heaven cannot possibly pass into another; and yet they are one heaven, being joined together by means of intermediate angelic societies; and in this way one heaven proceeds from another. As therefore the garments of Aaron represent the spiritual heaven, and thus the truths of this heaven in their order, it is evident that by the inmost garment, which is called "a tunic of checker work," is represented the inmost truth there which proceeds immediately from the Divine celestial. It is said to be "of checker work," because it was woven, as is evident from what follows in the book of Exodus: They made tunics of fine linen, the work of the weaver, for Aaron, and for his sons (Exod. 39:27); that the tunics were of fine linen was in order that truth from a celestial origin might be represented. (That such truth is signified by "fine linen," see n. 9469.)

And a miter. That this signifies intelligence and wisdom, is evident from the signification of "a miter," as being intelligence and wisdom. A "miter" has this signification because it is a covering for the head, and by "the head" are signified the interior things of man that belong to intelligence and wisdom (see n. 9656). All articles of clothing derive their signification from the part of the body which they cover; as for instance that which covers the breast, like the breastplate; that which covers the loins, like the breeches; that which covers the feet, like the stockings; that which covers the soles of the feet, like the shoes; and so likewise that which covers the head, like the miter, the tiara, the cap. [2] That such is the case is evident from the representatives in the other life. When wisdom and intelligence are taken away from spirits, as is the case when angelic societies are removed from them, the covering of the head appears to be taken away from them; and as soon as this is done they become stupid, and have no perception of truth and good; but afterward, as intelligence and wisdom return, the head is again covered. But in that life the coverings of the head do not so much signify the wisdom which is of good, as the intelligence which is of truth. The miter which belonged to Aaron, however, signifies wisdom also, because it was of fine linen, and the crown of holiness was placed upon it, which was a plate of pure gold, on which was engraven "Holiness to Jehovah" (of which below in this chapter, verses 36-38; and also in Exod. 29:6; 39:28). But "the miter of linen," and the other garments of linen, which also were for Aaron, signified the intelligence that is of truth; but not the wisdom that is of good (concerning these garments and this miter, see Lev. 16:4; Ezek. 44:18). For "linen" signifies truth in man's natural (n. 7601); thus a "miter of linen" denotes natural intelligence. [3] They who do not know how the case is with representatives and correspondences, can with difficulty be led to believe that such things are signified. But let them consider that in heaven spiritual things are perceived in the place of natural things; thus that in place of the miter, and in general in place of garments, such things are perceived as belong to intelligence and wisdom, and also to faith and love; in general such things as belong to truth and good; for all these are spiritual things, because heaven is a spiritual world. Let them consider also that the garments of Aaron were described and commanded by Jehovah on Mount Sinai, and that therefore within every detail there is the Divine celestial, and this is unfolded solely by means of knowledges about correspondences and representatives.

And a belt. That this signifies a general bond in order that all things may look to one end, is evident from the signification of a "belt," or "girdle," as being a general bond; for it gathers up, encloses, holds in connection, and secures all the interior things, which without it would be set loose, and would be scattered. That "the belt" denotes a general bond to the intent that all things may look to one end, is because in the spiritual world the end reigns, insomuch that all things there may be called "ends;" for the Lord's kingdom, which is a spiritual world, is a kingdom of uses, and uses there are ends; thus it is a kingdom of ends. But the ends there follow one another and are also associated together in a varied order; the ends which follow one another being called "intermediate ends," but the ends which are associated together being called "consociate ends." All these ends have been so mutually conjoined and subordinated that they look to one end, which is the universal end of them all. This end is the Lord; and in heaven with those who are receptive, it is love and faith in Him. Love is there the end of all their wills, and faith is the end of all their thoughts, these being of the understanding. [2] When each and all things look to one end, they are then kept in an unbroken connection, and make a one; for they are under the view, the government, and the providence of One who bends all to Himself in accordance with the laws of subordination and consociation, and thus conjoins them with Himself; and also at the same time bends them to their companions in a reciprocal manner, and in this way conjoins them with each other. From this it is that the faces of all in heaven are kept turned to the Lord, who is the Sun there, and is thus the center to which all look; and this, wonderful to say, in whatever direction the angels may turn (see n. 3638). And as the Lord is in the good of mutual love, and in the good of charity toward the neighbor-for He loves all, and through love conjoins all-therefore the angels are also turned to the Lord by regarding their companions from this love. [3] For this reason those things which are in ultimates, and which gather up and enclose, in order that each and all things may be kept together in such a connection, were represented by belts or girdles; which in the spiritual world are nothing else than goods and truths in the ultimates, or in the extremes, and which enclose the interior things. By the girdles around the loins were represented celestial goods, and by the girdles around the thighs, and also around the breast, were represented spiritual goods and truths in the ultimates or extremes. [4] Such things are signified by "the girdles of the loins" in the following passage: Jehovah said unto the prophet, Buy thee a linen girdle, and put it upon thy loins; but thou shalt not draw it through water. So I bought a girdle, and put it upon my loins. Then the word of Jehovah was made unto me, saying, Take the girdle, and go to Euphrates, and hide it in a hole of the rock. At the end of many days I went to Euphrates, and took again the girdle, and behold it was corrupt, it was profitable for nothing. Then said Jehovah, This evil people, who refuse to hear My words, and are gone after other gods, shall be even as this girdle, which is profitable for nothing (Jer. 13:1-10). In the spiritual sense by "the linen girdle" is here meant the good of the church, which encloses and holds together in connection the truths in it. Because the good of the church was at that time non-existent, and the truths were consequently dispersed, it is said that it should "not be drawn through water;" for "water" denotes the truth which purifies and thus restores. "The hole of the rock in which the girdle was hid" denotes truth falsified; "the Euphrates" denotes the extension and boundary of the celestial things of good in their ultimate. He who does not know the nature of the Word, may suppose that this is only a comparison of the people and their corruption with the girdle and its corruption; but in the Word all comparisons and metaphorical sayings are real correspondences (n. 3579, 8989). Unless everything in this passage had a correspondence, it would never have been commanded that the girdle should not be drawn through water, that it should be put upon the loins, and that the prophet should go to the Euphrates, and should hide it there in a hole of the rock. It is said that the girdle should be "put upon the loins," because from correspondence "the loins" signify the good of celestial love (n. 3021, 4280, 5050-5062); thus the placing of the girdle upon the loins denotes conjunction with the Lord through the good of love by the mediation of the Word. [5] That a "girdle" denotes good bounding and conjoining is plain also in Isaiah: There shall go forth a rod out of the stem of Jesse; righteousness shall be the girdle of His loins, and truth the girdle of His thighs (Isa. 11:1, 5); this is said of the Lord; "the righteousness that shall be the girdle of the loins" denotes the good of His love which protects heaven and the church. It is said of the sons of Israel that when they ate the passover, "their loins were to be girded" (Exod. 12:11); which signifies that thus all things were in order, and prepared to receive good from the Lord, and were ready for action (n. 7863). It is from this that those who are ready are said to be "girded," as is said also of the seven angels in Revelation: There went forth from the temple the seven angels that had the seven plagues, clothed in linen white and shining, and girt about the breast with golden girdles (Rev. 15:6). [6] It is said of Elijah: He was a hairy man, and girt with a girdle of leather about his loins (2 Kings 1:8); and in like manner of John: John had clothing of camel's hair, and a leathern girdle about his loins (Matt. 3:4). Elijah and John were so clothed and girded because they both represented the Word; and therefore their garments denote the Word in the external sense which is natural; for "the hair" denotes the natural (n. 3301, 5247, 5569-5573). "Camels" denote general memory-knowledges in the natural (n. 3048, 3071, 3143, 3145); "leather" and "skin" signify what is external (n. 3540); thus a "leathern girdle" signifies that which gathers up, encloses, and holds together in connection, the interior things. (That Elijah represented the Word, see the preface to Genesis 18, and n. 2762, 5247; and in like manner John the Baptist, n. 9372.) [7] As truths and goods are set loose and are dispersed by evil deeds, it is said of Joab after he had slain Abner with deceit, that "he put the bloods of war in his girdle that was on his loins" (1 Kings 2:5), by which is signified that he had dispersed and destroyed these things; and therefore when truths have been dispersed and destroyed, it is said that "instead of a girdle there shall be a rent, and instead of a work of entwining, baldness" (Isa. 3:24); speaking of the daughters of Zion, by whom are signified the goods that belong to the celestial church; "a rent instead of a girdle" denotes the dispersion of celestial good. [8] It is also said of Oholibah, which is Jerusalem, in Ezekiel: When she saw men portrayed upon the wall, the images of the Chaldeans portrayed with vermilion, girded with girdles on their loins, she doted upon them (Ezek. 23:14-16); by which are signified truths profaned; for "the Chaldeans" denote those who profess truths outwardly, but inwardly deny them, and thus profane them; "men portrayed upon the wall" denote appearances of truth in outward things; and in like manner "images portrayed with vermilion;" "the girdles with which they were girt on the loins" denote the goods which they feign in order that their truths may be believed. [9] From all this it can now be seen what was signified in the representative church by the "girdles," which gather together the garments into one. But that such things were signified can with difficulty be brought to the belief of the natural man, for the reason that he can with difficulty cast away the natural idea about girdles, and about garments in general; and in its place take to himself the spiritual idea, which is that of good holding truths together in connection; for the natural thing, which appears before the sight, keeps the mind fixed on itself, and is not removed unless the intellectual sight can be raised even into the light of heaven, and the man thus be able to think almost abstractedly from natural things. When this is done, there enter the spiritual things of the truth of faith and the good of love, which are imperceptible to the merely natural man.

And they shall make garments of holiness for Aaron thy brother, and for his sons. That this signifies thereby a representative of the spiritual kingdom joined to the celestial kingdom, is evident from what was shown above (n. 9814).

That he may minister to Me in the priest's office, signifies a representative of the Lord (as above, n. 9809, 9810).

Verses 5-8. And they shall take the gold, and the blue, and the crimson, and the scarlet double-dyed, and the fine linen. And they shall make the ephod of gold, of blue and crimson, of scarlet double-dyed and fine twined linen, with the work of a thinker. 9831-1 It shall have two shoulders joined at the two extremities thereof; and it shall be joined together. And the girdle of his ephod, which is upon it, according to the work thereof shall be from it; of gold, of blue and crimson, and of scarlet double-dyed and fine twined linen. "And they shall take the gold," signifies good reigning universally; "and the blue, and the crimson, and the scarlet double-dyed, and the fine linen," signifies the good of charity and of faith; "and they shall make the ephod of gold, of blue and crimson, of scarlet double-dyed and fine twined linen," signifies the external of the spiritual kingdom from this good; "with the work of a thinker," signifies from the understanding; "it shall have two shoulders joined at the two extremities thereof, and it shall be joined together," signifies the preservation by a complete unition of good and truth on all sides and forever, with all exertion and power; "and the girdle of his ephod, which is upon it," signifies an external binding-together; "according to the work thereof, shall be from it," signifies what is like and continuous from the external of the spiritual kingdom; "of gold, of blue and crimson, and of scarlet double-dyed and fine twined linen," signifies thus from the good of faith and of charity, in external things.

And they shall take the gold. That this signifies good reigning universally, is evident from the signification of "gold," as being the good of love (see n. 113, 1551, 1552, 5658, 6914, 6917, 9490, 9510); that this reigns universally, is signified by the gold being interwoven everywhere in the ephod, as is evident from what follows in this book: They spread out plates of gold, and he cut them into threads, to work them in the midst of the blue, and in the midst of the crimson, and in the midst of the scarlet double-dyed, and in the midst of the fine twined linen (Exod. 39:3). That which reigns universally is that which rules, thus is in each and all things (n. 5949, 6159, 7648, 8067, 8853-8858, 8865). The reason why gold was interwoven everywhere, was that by the garments of Aaron was represented the spiritual heaven (n. 9814), and good reigns in this heaven, as it does in the other heavens also. In the inmost heaven reigns the good of love to the Lord; in the middle heaven, the good of charity toward the neighbor; and in the ultimate heaven, the good of faith. But the truth which is of faith leads men in unto good, and afterward is produced from good. From this it is evident that a man is not in heaven until he is in good. If he is only in the truths which are called matters of faith, he merely stands before the door; and if from these truths he looks to good, he enters into the vestibule; but if from these truths he does not look to good, he does not see heaven, not even from afar. It is said that a man is not in heaven until he is in good, because while a man is in the world he ought to have heaven in himself, in order that he may enter into it after death. For heaven is in man, and is in mercy given to those who, while they live in the world, suffer themselves to be brought through the truths of faith into charity toward the neighbor and into love to the Lord; that is, into good. (That a man is not in heaven until he is in the state of being led by the Lord by means of good, see n. 8516, 8539, 8722, 8772, 9139.) By "good" is meant the good of life, and the good of life is to do what is good from willing it, and to will good is from love; for that which a man loves he wills.

And the blue, and the crimson, and the scarlet double-dyed, and the fine linen. That this signifies the good of charity and of faith, is evident from the signification of "blue," as being the celestial love of truth (see n. 9466); from the signification of "crimson," as being the celestial love of good (n. 9467); from the signification of "scarlet double-dyed," as being spiritual good (n. 4922, 9468); and from the signification of "fine linen," as being truth from a celestial origin (n. 5319, 9469). Thus taken together these words signify the good of love and of faith; but here the good of charity and of faith, because they are predicated of the spiritual kingdom (n. 9814). This signification of "blue, crimson, scarlet double-dyed, and fine linen," as being the things of love or charity, and of faith, arises from the colors themselves. For the colors which appear in heaven originate from the light of heaven, which light is the Divine truth that proceeds from the Lord, from which is all intelligence and wisdom. Hence the variegations of this light, which before the external sight in heaven appear as colors, are variegations of intelligence and wisdom from the truths and goods of faith, of charity, and of love (n. 1042, 1053, 1624, 3993, 4530, 4677, 4741, 4742, 4922, 9466). (That insofar as the colors in heaven partake of red they signify good, and insofar as they partake of white they signify truth, see n. 9467.)

And they shall make the ephod of gold, of blue and crimson, of scarlet double-dyed and fine twined linen. That this signifies the external of the spiritual kingdom from this good, is evident from the signification of "the ephod," as being the external of the spiritual kingdom (n. 9824); from the signification of "gold," as being good, here good universally reigning (of which above, n. 9832); and from the signification of "blue, crimson, scarlet double-dyed, and fine twined linen," as being the good of charity and of faith (of which just above, n. 9833); wherefore the external of the spiritual kingdom is derived from this good.

With the work of a thinker. 9835-1 That this signifies from the understanding, is evident from the signification of "a thinker," as being the understanding (n. 9598, 9688); and therefore "the work of a thinker" denotes that which is from this. That "a thinker" denotes the understanding, is because thought belongs to the understanding, just as the affection of love belongs to the will. In the internal sense "a thinker" signified the like as "thought;" for in the internal sense the person is not attended to, but only the thing itself, and a thinker implies a person (on this subject, see n. 5225, 5287, 5434, 8343, 8985, 9007). What is meant by being derived from the understanding must be briefly stated. The subject here treated of is the Lord's spiritual kingdom, and in respect to all the truths and goods which are therein, this kingdom belongs to the intellectual part; while the truths and goods in the Lord's celestial kingdom belong to the will part. For there are two things to which all things in the universe bear relation, namely, good and truth; for which reason there are in man two faculties, the will and the understanding; the will being for the sake of good, and the understanding for the sake of truth; for the will receives good, and the understanding truth. [2] The case is similar in the heavens, where there are two kingdoms, the celestial and the spiritual; the celestial kingdom is for the sake of the reception of good, and the spiritual kingdom is for the sake of the reception of truth. And because the universal heaven corresponds to all things that are in man, therefore before the Lord heaven is like one man, who accordingly also has two faculties, a will and an understanding; his will being in the celestial kingdom, and his understanding in the spiritual kingdom. Now because the spiritual kingdom was represented by the garments of Aaron, and the intellectual part of heaven is in this kingdom, therefore by "the work of a thinker" is signified the intellectual part. (That from its correspondence with each and all things in man, the universal heaven is like one man, and is called the Grand Man, may be seen in the passages already cited in n. 9276e; and that with those who are in the Lord's spiritual kingdom goods and truths have been inscribed on their intellectual part; but with those who are in the celestial kingdom on their will part, may also be seen in the passages already cited in n. 9277, 9596.)

It shall have two shoulders joined at the two extremities thereof; and it shall be joined together. That this signifies the preservation, by a complete unition, of good and truth on all sides and forever, with all exertion and power, is evident from the signification of "the shoulders," as being all force and power (see n. 1085, 4931-4937); but by "putting on the shoulders," and by "carrying" upon them (as is said in what follows of the two onyx stones on which were graven the names of the sons of Israel), is meant the preservation of good and truth forever (for by "the names of the sons of Israel" are signified all goods and truths in the complex, on which subject see below); from the signification of "being joined together," and "being conjoined," as being a complete unition; and from the signification of "the two extremities," that is, at the right and at the left, as being on all sides (n. 8613). [2] The case herein is this. By the ephod (as shown above) was represented the external of the Lord's spiritual kingdom, and therefore by its shoulder pieces, on which were placed the two onyx stones with the names of the sons of Israel, was represented the perpetual preservation of good and truth; and by the joining together of the ephod on the shoulders, and also before the breast and behind the back, there was represented a complete unition. From this it can be seen what is signified by what is said below about the shoulderpieces and the engravings upon them; namely, the preservation of good and truth forever with all exertion and power; thus the preservation of the heavens. These stones with the names of the sons of Israel were placed on the shoulderpieces of the ephod, by which was represented the external of the spiritual kingdom, for the reason that all preservation depends on the state of the ultimates, for all the interior things cease there, and form a plane there in which they may subsist. Ultimates are like the soles and the feet, on which the whole body stands, and are also like the hands and the arms, by means of which the body exerts its powers, and into which the body transfers its forces. It is also from this that the hands and the arms, as well as the soles and the feet, correspond to the ultimates of heaven. That power and strength reside in ultimates was represented in the Ancient Church by the hair with the Nazirites, in which resided their strength, as is plain from Samson (Judges 14-16), and also their sanctity (n. 3301). (That the hair, which with them was the Naziriteship, corresponds to the ultimates of good and truth, or to good and truth in ultimates, see n. 3301, 5247, 6437.) [3] That power resides in ultimates, and also the conservation of the interiors in their state, can be understood by those who know how the case is in nature with things successive and thence simultaneous; namely, that successive things at last form in ultimates what is simultaneous, in which these successive things are in a like order side by side. Wherefore simultaneous things, which are ultimate, serve successive things, which are prior, as corresponding supports on which they may lean, and thus by means of which they may be preserved. [4] That "shoulders" signify all force and power in resisting, in breaking, and in acting, is evident in these passages: Ye push with side and with shoulder, and thrust all the feeble sheep with your horns, till ye have scattered them abroad (Ezek. 34:21). Egypt is a staff of reed to the house of Israel. When they took hold of thee by the hand, thou didst break, and didst pierce through all their shoulder (Ezek. 29:6, 7); "to pierce through all the shoulder" denotes to deprive of all power to comprehend truths; "Egypt" denotes the perverted memory-knowledge which deprives. [5] In Zechariah: They refused to hearken, and turned a stubborn shoulder (Zech. 7:11); "to turn a stubborn shoulder" denotes to resist. In David: They thought a wicked device, they did not prevail, for thou shalt offer to them the shoulder (Ps. 21:11, 12); "to offer to them the shoulder" also denotes to resist; thus it denotes power. That "the shoulder" denotes power, is plain from the representatives in the other life, where they who resist seem to oppose the shoulder. [6] That "to put upon the shoulders and carry" denotes to preserve in a state of good and truth forever with all exertion and power, is evident in Isaiah: The nations shall bring thy sons in their bosom, and they shall carry thy daughters upon the shoulder (Isa. 49:22); the subject here treated of is the New Church; by "the sons" are signified truths, and by "the daughters," goods; "to carry upon the shoulder" denotes to preserve them. The preservation of good in its state was also represented by the sons of Israel, when they went forth out of Egypt, carrying the dough on the shoulder (Exod. 12:34); and by the sons of Kohath carrying the works of what is holy upon the shoulder (Num. 7:9). From this it is that the Lord, who spoke by correspondences, said of the lost sheep when it was found, that "he laid it on his shoulder rejoicing" (Luke 15:5); "the sheep that was lost and was found" denotes the good with the man who repents. [7] As this was signified by "carrying on the shoulder," therefore also it is said of the gold and silver which they love and preserve, that "they carry them on their shoulder" (Isa. 46:7). (That "to carry" denotes also to hold together in its state, see n. 9500.) From all this it is evident what was signified by the names of the sons of Israel engraved on two onyx stones being placed upon the shoulder pieces of the ephod, and by its being said that Aaron should bear or carry them upon his two shoulders for a remembrance (verse 12). That "carrying upon the shoulder," when said of subjection, signifies servitude, may be seen in Gen. 49:15; Ps. 81:6; Isa. 9:4; 10:27; Matt. 23:4; Zeph. 3:9; but that when said of command, it signifies supreme power, Isa. 9:6; 22:22.

And the girdle of his ephod, which is upon it. That this signifies an external binding-together, is evident from the signification of "the girdle," as being a general bond by which the interior things are held in connection (see above, n. 9828), thus it signifies a binding-together. That it denotes an external binding-together, is because by "the ephod" is signified the external of the spiritual kingdom (n. 9824).

According to the work thereof shall be from it. That this signifies what is like and continuous from the external of the spiritual kingdom, is evident from the signification of "according to the work," as being what is like, for that which is according to the work of another thing is like it; and from the signification of "being from it," as being what is continuous, for that which is from another thing is not only like it, but is also continuous with it. That what is continuous with the external of the spiritual kingdom is signified, is because what is continuous with the ephod is meant, and by "the ephod" is signified the external of the spiritual kingdom (see n. 9824).

Of gold, of blue and crimson, and of scarlet double-dyed and fine twined linen. That this signifies thus from the good of faith and of charity in external things, is evident from the signification of all these things taken together, as being the good of faith and of charity (see n. 9687, 9833). That it denotes in external things, is because by the bond which was to be woven of gold, of blue, of crimson, of scarlet, and of fine twined linen, is signified an external bond or binding-together (n. 9837).

Verses 9-14. And thou shalt take two onyx stones, and engrave on them the names of the sons of Israel; six of their names on the one stone, and the names of the six that remain on the other stone, according to their generations. With the work of a worker in stone, with the engravings of a signet, shalt thou engrave the two stones, according to the names of the sons of Israel; encompassed with settings of gold shalt thou make them. And thou shalt put the two stones upon the shoulders of the ephod, to be stones of remembrance for the sons of Israel; and Aaron shall bear their names before Jehovah upon his two shoulders for a remembrance. And thou shalt make settings of gold, and two chains of pure gold; from their borders shalt thou make them, with cord-work; and thou shalt put the chains of cords on the settings. "And thou shalt take two onyx stones," signifies the interior memory which is from the truths of faith that are from love; "and engrave on them the names of the sons of Israel," signifies on which have been impressed the truths and goods of the spiritual kingdom in respect to all their quality; "six of their names on the one stone," signifies the whole quality of truths from good; "and the names of the six that remain on the other stone," signifies all the quality of truths through which is good; "according to their generations," signifies each in that order in which the one is generated and proceeds from the other; "with the work of a worker in stone, with the engravings of a signet, shalt thou engrave the two stones, according to the names of the sons of Israel," signifies the heavenly form of all truths in their order in the memory from the good of love, thus intellectual things therein with the regenerate according to their arrangement in order by the will; "encompassed with settings of gold shalt thou make them," signifies coming-forth and subsistence from good; "and thou shalt put the two stones upon the shoulders of the ephod," signifies the preservation of good and truth with all exertion and power; "to be stones of remembrance for the sons of Israel," signifies from mercy forever for the spiritual kingdom; "and Aaron shall bear their names before Jehovah upon his two shoulders for a remembrance," signifies a representative of the Divine preservation of good and truth forever, from mercy; "and thou shalt make settings of gold," signifies a continual coming-forth and subsistence from good; "and two chains of pure gold," signifies a coherence with the good of the whole kingdom; "from their borders shalt thou make them," signifies from the extremes through which there is influx; "with cord-work," signifies the method of the conjunction; "and thou shalt put the chains of cords upon the settings," signifies conjunction with the good from which are truths, and in this way the preservation of the spiritual kingdom, with all exertion and power.

And thou shalt take two onyx stones. That this signifies the interior memory which is from the truths of faith that are from love, is evident from the signification of "stones," as being truths (see n. 114, 643, 1298, 3720, 6426, 8609), and of "onyx stones," as being truths of faith from love (n. 9476). That these denote the memory, is because there was engraved on them the names of the sons of Israel, and by "engraving on stones" is signified the memory of things that are to permanently remain; as in the engraving or writing of the Law on the tables of stone, by which are signified things impressed on the memory and life, thus which are to remain permanently (see n. 9416). That "engraving" or "writing on stones" has this signification, is because truths have been impressed on man's memory, and also things which have the appearance of truth, insomuch that it is even composed of these things; and "stones" signify truths; and when there is engraving on them, they signify the memory where the truths are; like "the engraving upon the hands" in Isaiah: Though these may forget, yet will I not forget thee. Behold I have graven thee upon the hands (Isa. 49:15, 16). It is from this that the onyx stones are called "stones of remembrance for the sons of Israel" (Exod. 28:12). [2] That "the onyx stones," from the engraving on them, signify the interior memory, is because the things that were engraved, which were the names of the sons of Israel, signify spiritual truths (of which below); "the onyx stones" signify such truths; moreover, the interior memory of man must consist of such. (That man has two memories, an exterior and an interior one, and that the exterior memory is natural, thus composed of such things as come forth in the world; but the interior memory is spiritual, thus composed of such things as are in heaven, see n. 2469-2494, 5212, 8067.) [3] That stones on which there is engraving denote the memory on which truths are inscribed, has its origin from the representatives in heaven. When men go forth who after their decease come into the other life, and bring with them the truths of faith in the natural or exterior memory only, and not in the spiritual or interior memory, they seem to themselves to wander about among rocks and in forests. But when men go forth who bring with them the truths of faith in the spiritual memory also, they seem to themselves to walk among cultivated hills, and also in gardens. The reason is that the truths of faith of the exterior or natural memory (which are memory-knowledges) have no life unless they are at the same time in the interior or spiritual memory; for the things which are in this latter memory have been made of life, because the interior or spiritual memory is man's book of life (n. 2474); and the things which are of life are represented in heaven by gardens, oliveyards, vineyards, and by flower-beds and shrubberies; and the things of charity, by hills where such things are (n. 6435); but those things which are not of life are represented by rocky places and thickets which are bare and rough. [4] It shall be briefly told what are truths of faith from love. Truths of faith from love are truths which love dictates, thus which derive their being from love. These truths are living, because the things which are from love are living. Consequently the truths of faith from love are those which treat of love to the Lord and charity toward the neighbor, for these are the truths which love dictates. The whole Word is the doctrine of such truths; for in its spiritual sense the Word treats solely of things which belong to the Lord and the neighbor, thus which belong to love to the Lord and toward the neighbor. It is from this that the Word is living. This is meant by the statement that "on these two commandments hang the Law and the Prophets" (Matt. 22:34-40); "the Law and the Prophets" denote the Word in its whole complex. But truths of faith from love are not bare knowledges of such things with man in the memory, and from this in the understanding; but they are affections of life with him; for the things which a man loves and therefore does, are of his life. There are also truths of faith which do not, like the former, treat of love; but which merely confirm these truths more nearly, or more remotely. These truths of faith are called secondary truths. For the truths of faith are like families and their generations in succession from one father. The father of these truths is the good of love from the Lord and consequently to Him, thus it is the Lord; for whether we say the Lord, or love from Him and consequently to Him, it is the same thing; because love is spiritual conjunction, and causes Him to be where the love is; for love causes him who is loved to be present in itself.

And engrave on them the names of the sons of Israel. That this signifies on which are impressed the truths and goods of the spiritual kingdom in respect to all their quality, is evident from the signification of "engraving on stones," as being to impress on the memory (of which just above, n. 9841); from the signification of "names," as being quality (n. 144, 145, 1754, 1896, 2009, 6674); and from the representation of the sons of Israel, as being all the truths and goods of the spiritual kingdom. By "the sons of Israel" are here meant the twelve tribes, because the names of these were engraved on these stones; and by "the twelve tribes" are signified all truths and goods in the complex (n. 3858, 3926, 3939, 4060, 6335, 6337); and as the church or heaven is from these, therefore by "the sons of Israel" is signified the Lord's spiritual church and kingdom (n. 4286, 6637, 7836, 7891, 7996, 7997, 9340). From this it is evident that by "engraving on them the names of the sons of Israel" is signified to impress on the memory the whole quality of the truths and goods of the spiritual kingdom; that is, the truths and goods of this kingdom in respect to all their quality.

Six of their names on the one stone. That this signifies all the quality of truths from good, is evident from the signification of the number "six," as being all (see n. 3960, 7973, 8148), here all truths from good (of which in what follows); from the signification of "names," as being quality (as above, n. 9842); and from the signification of "on a stone," as being an impressing on the memory (of which also above, n. 9841). That all truths from good are meant, is because there were two stones on which were engraved the names of the sons of Israel, and the one stone was on the right shoulder, and the other on the left shoulder; and those things with man which are on his right, correspond to the good from which are truths, that is, to truths from good; while those things which are on his left, correspond to the truths through which is good (n. 9604, 9736). Thus the names of the sons of Israel engraved on the stone which was on the right shoulder, signified truths from good; and those on the left shoulder, signified truths through which is good.

And the names of the six that remain, on the other stone. That this signifies all the quality of the truths through which is good, is evident from what was said just above (n. 9843).

According to their generations. That this signifies each in that order in which the one is generated and proceeds from the other, is evident from the signification of "generations" as being the things which are of faith and charity; that is, those which belong to truth and good in the spiritual world (see n. 613, 2020, 2584, 6239, 9042, 9079); whence "according to the generations," denotes according to the order in which the one is generated and proceeds from the other; namely, good from truth, and truth from good. For the man who is being generated anew by the Lord has two states; the first is a state of truth, and the second is a state of good. So long as the man is in the first state, he is led by means of truths to good; but when he is in the second state, he is led by means of good. This latter state is the state of heaven with the man, for he is not in heaven until he is in good (see what was shown above, n. 9832). From all this it is evident what is signified by "according to the generations of the sons of Israel." It is said "in that order in which the one is generated and proceeds from the other," because just as good is generated by means of truths, so afterward it proceeds; and in like manner just as truths are generated from good, so afterward they proceed. For they are generated successively, and proceed afterward in that order in which they have successively been born. But these things are said for those who know how series of things are produced successively.

With the work of a worker in stone, with the engravings of a signet, shalt thou engrave the two stones, according to the names of the sons of Israel. That this signifies the heavenly form of all truths in their order in the memory from the good of love, thus intellectual things therein with the regenerate, according to their arrangement in order by the will, is evident from the signification of "a worker in stone," as being the good of love, thus the will of one who is regenerate, for this is from the good of love, because the will of one who is regenerate receives the good of love, and his understanding receives the truths of faith; from the signification of "the engravings of a signet," as being the heavenly form of all truths, such as it is in the understanding of a regenerated person, because the truths of faith have been disposed therein into a heavenly form. It is from this that a regenerated man is a heaven in a little image (see the places cited in n. 9279); and that the understanding of a regenerated man corresponds to the spiritual kingdom in heaven, and his will to the celestial kingdom (n. 9835). From this it is plain what is the heavenly form of truths with a man. From the signification of "to engrave stones," as being to impress on the memory (n. 9842), here to impress such a form on the truths which are therein. And from the signification of "the names of the sons of Israel," as being truths and goods in respect to all their quality in their order (of which above, n. 9842-9845). [2] That by "a worker in stone" is signified the good of love, or the will of one who is regenerate, is because the good of love works in a man while he is being regenerated, and disposes the truths with him into order; and afterward, when he has been regenerated, it keeps them in their order. For truths are created according to the whole likeness of good, and according to its every command, thus according to everything of love; for good is of love. That this is so, is evident from the fact that a man acknowledges as truths the things that he loves, and that in this way he apprehends and acknowledges truths according to his love. It is from this that truths constitute the form of good. From this it can be known how the Lord leads man by means of the truths of faith, that is, by means of faith; namely, that He leads him by means of the good of love that is in him; and further, how the Lord also directs a man mediately through heaven; for a regenerated man is a heaven in a little image (as said above); wherefore, as the Lord directs heaven, He also together with it directs such a man.

Encompassed with settings of gold shalt thou make them. That this signifies a coming-forth and subsistence from good, is evident from the signification of "gold," as being the good of love (see n. 113, 1551, 1552, 5658, 6914, 6917, 9490); hence "to be encompassed with settings of gold," denotes to be continued from good, and to derive its coming-forth or rise from it; and because it denotes to derive its coming-forth, it also denotes to derive its subsistence; for a thing subsists from the same source as that from which it comes forth; because subsistence is a perpetual coming-forth. The case with good and truth is similar as with the gold with which a jewel is encompassed; for good is like ground, and truths are like the seeds therein, because truths are born in good, and nowhere else, and they also flourish in accordance with the quality of the good.

And thou shalt put the two stones upon the shoulders of the ephod. That this signifies the preservation of good and truth with all exertion and power, is evident from what was shown above (n. 9836).

To be stones of remembrance for the sons of Israel. That this signifies from mercy forever for the spiritual kingdom, is evident from the signification of "the stones of remembrance upon the shoulders of the ephod," as being the preservation of good and truth from mercy forever (that "the stones upon the shoulders" denote the preservation of good and truth, is evident from what was shown above, n. 9836; and that "remembrance," when said of the Lord, denotes mercy, will be evident from what follows); and from the signification of "the sons of Israel," as being the Lord's spiritual kingdom (see n. 9842). It is said of Jehovah in the Word, that is, of the Lord that He "remembers," and that He "does not remember," and by this is signified that it is then done from mercy, whether it is preservation or deliverance. In like manner it is said that He "sees," "hears," and "knows," and that He "does not see," "hear," and "know;" by which expressions also is signified having compassion, or not having compassion. That it is so said is from the likeness and appearance with man; for when a man turns away from the Lord, as is the case when he does evil, then, because the Lord is at his back, it appears to him as if the Lord does not see him, does not hear him, and does not know him, and also does not remember him; when yet this is with the man, and therefore from the appearance it is so said in the Word. Very different is it when a man turns toward the Lord, as is the case when he acts well. (See the places cited in n. 9306.) Everyone can know that calling to mind, or remembering, cannot be predicated of the Lord, because things past and future are in Him eternal, that is, are present from eternity to eternity. [2] That "remembering," when said of the Lord, denotes to have compassion, and thus from mercy to preserve or deliver, is evident from the following passages: Jehovah hath made known His salvation; His righteousness hath He revealed before the eyes of the nations. He hath remembered His mercy and His truth toward the house of Israel (Ps. 98:2, 3). Jehovah hath remembered us in our humility, for His mercy is forever (Ps. 136:23). Remember not the sins of my youth, and my transgressions; according to Thy mercy remember Thou me, for Thy goodness' sake, O Jehovah (Ps. 25:7). He remembered for them His covenant, and repented in the multitude of His mercies (Ps. 106:45). He hath made His wonderful works to be remembered; Jehovah is gracious and merciful. He hath given food unto them that fear Him; He hath remembered His covenant forever (Ps. 111:4, 5). Remember not former iniquities; let Thy compassions anticipate us (Ps. 79:8). God hath accepted his servant Israel, that He might remember His mercy; to do mercy with our fathers, and to remember His holy covenant (Luke 1:54, 72). What is man that Thou dost remember him? (Ps. 8:4). Remember me, O Jehovah, in the good pleasure of Thy people (Ps. 106:4). Jehovah hath remembered us; He blesseth (Ps. 115:12). If looking Thou wilt look on the misery of Thine handmaid, and wilt remember me, and not forget Thine handmaid (1 Sam. 1:11); being the prayer of Hannah the mother of Samuel; and when she bare him, it is said that "Jehovah remembered her" (verse 19), that is, looked upon her misery, and performed mercy. In like manner in many other passages, as Lev. 26:41-42, 45; Num. 10:9; Isa. 43:25; 49:1; 64:9; Jer. 31:34.

And Aaron shall bear their names before Jehovah upon his two shoulders for a remembrance. That this signifies a representative of the Divine preservation of good and truth forever, from mercy, is evident from the signification of "bearing," or "carrying, upon the two shoulders," as being the Divine preservation of good and truth (see n. 9836); from the signification of "the names of the sons of Israel," as being goods and truths in all their quality (n. 9842); and from the signification of "remembrance," when said of the Lord, as being mercy (of which just above, n. 9849). That it denotes a representative of such things is evident.

Footnotes

9803-1 skilled craftsman

9831-1 skilled craftsman

9835-1 skilled craftsman