422. Verse 2. And I saw another angel ascending from the rising of the sun, signifies the Divine love going forth from the Lord. This is evident from the signification of "angel," as being something Divine proceeding from the Lord; for "angel" in the Word means, in the nearest sense, an entire angelic society, but in a general sense "angel" signifies everyone who receives Divine truth in doctrine and life; while in the highest sense "angel" signifies something Divine proceeding from the Lord, and in particular Divine truth (respecting these significations of an angel see above, n. 90, 130, 200, 302, 307); here, therefore, "the angel ascending from the rising of the sun" signifies the Divine proceeding from the Lord's love; "the rising of the sun" or the "east" signifying the Lord's Divine love, and "to ascend therefrom" signifying to go forth and proceed; so here "the angel ascending from the rising of the sun" signifies the Divine love going forth from the Lord. The things that follow are also of the Divine love, namely, that the good be not harmed. "The rising of the sun" signifies the Lord's Divine love, because the Lord is the sun in the angelic heaven, and the Lord appears as a sun from His Divine love; where the Lord appears as a sun, there in heaven is the east, and as the sun is constantly there it is also constantly in its rising.

[2] In the spiritual world there are four quarters, namely, east, west, south, and north; and these quarters are all determined by the sun, which is the Lord; where this sun is, there is the east, opposite to it is the west, to the right the south, and to the left the north. In the eastern quarter angels who are in love to the Lord dwell, because they are under the nearest auspices of the Lord, for the Lord most nearly and directly flows into them from Divine love, and this is why "the rising of the sun" and the "east" signify in the Word the Lord's Divine love. (That the Lord appears in the angelic heaven as a sun, and that it is the Lord's Divine love that thus appears, see in the work on Heaven and Hell 116-125; consequently that the "sun" signifies in the Word the Divine love, see above, n. 401; that all the quarters in the spiritual world are determined from the east, where the Lord is as a sun, see in the work on Heaven and Hell 141; therefore that those who are in the good of love to the Lord dwell in the eastern quarter, n. 148-149.)

[3] The quarters, namely, the east, west, south, and north, are frequently mentioned in the Word, and he who knows nothing about the spiritual sense of the Word believes that this means the quarters of our solar world, and thus supposes that no arcana of heaven and the church are involved therein; and yet the quarters mentioned in the Word mean the quarters in the spiritual world; which are altogether different from the quarters in our world; for there all angels and spirits have their dwelling places in the quarters according to the quality of their good and truth; those who are in the good of love to the Lord dwelling there in the east and the west, and those who are in truths from that good dwelling in the south and north. They dwell in this manner because the Lord there is the sun, and from Him as the sun are all heat and light, or all good and truth. The heat there, which is spiritual heat or the good of love, inflows directly from the east into the west, and decreases according to reception by the angels, consequently according to the distances, for in the spiritual world all distance from the Lord is in the measure of the reception of good and truth from Him. This is why those who are in interior and thence in clear good of love dwell there in the east, and those who are in exterior and thence obscure good of love dwell in the west. The light, too, which is spiritual light, or Divine truth, flows directly from the east into the west; it also flows into either side, but with the difference, that the Divine truth that flows from the east into the west is in its essence the good of love, while that which flows into either side is in its essence truth from that good; consequently those who dwell in the south and in the north, which are the quarters at the sides, are in the light of truth; those in the south in the clear light of truth, and those in the north in an obscure light of truth; the light of truth is intelligence and wisdom. (But respecting these quarters more may be seen in the work on Heaven and Hell 141-153.) These, therefore, are the quarters meant in the Word where quarters are mentioned, and they also signify such Divine things as exist in those quarters; namely, the "east" the good of love in clearness, the "west" the good of love in obscurity, the "south" truth from that good in clearness, and the "north" truth from that good in obscurity.

[4] Furthermore, there are quarters in the spiritual world which differ from those just mentioned, and are removed from them about thirty degrees; these are under the auspices of the Lord as a moon; for the Lord appears as a sun to those who are in love to Him, but as a moon to those who are in charity towards the neighbor and in faith therefrom (respecting this appearance, see also in the work on Heaven and Hell 118, 119, 122). In the eastern and western quarters there dwell those who are in the good of charity towards the neighbor; and in the southern and northern quarters those who are in truths from that good, which are called the truths of faith. These quarters are also sometimes meant in the Word, where these truths and this good are treated of.

[5] From this it can be seen that one who knows nothing about the quarters of heaven, which have here been mentioned, cannot know the spiritual things of the Word in the passages where the quarters are mentioned, as in the following. In Isaiah:

I will bring in thy seed from the sunrise and bring thee together from the west; I will say to the north, Give up, and to the south, Hold not back; bring in My sons from far, and My daughters from the end of the earth (Isaiah 43:5, 6).

This treats of Jacob and Israel, and one who does not know that these quarters mean the spiritual things mentioned above, may believe the meaning to be that the sons of Israel and Jacob are to be gathered from every side; but "Jacob" and "Israel" mean the church, which consists of those who are in the good of love and in truths from that good, and their "seed" means all who are of that church. "I will bring in thy seed from the sunrise, and will bring thee together from the west," means that those who are in the good of love are to be brought in and gathered together; and "I will say to the north, Give up, and to the south, Hold not back," means that those who are in truths from that good are to be brought in and gathered together. That all who are in these truths and goods, even to those who are in ultimates shall be brought together, is signified by "bring My sons from far, and My daughters from the end of the earth;" "sons" meaning those who are in truths, and "daughters" those who are in goods; "from far," and "from the end of the earth," signifying those who are in the ultimate truths and goods of the church. These quarters have a like signification in the following passages. In David:

Jehovah will gather the redeemed out of the lands, from the sunrise and from the west, from the north and from the sea (Psalms 107:3).

In Moses:

Jehovah said to Jacob in a dream, Thy seed shall be as the dust of the earth, and shall spread itself towards the west and towards the east, and towards the north and towards the south (Genesis 28:14).

In Luke:

They shall come from the sunrise and from the west, and from the north and from the south, and shall recline in the kingdom of God (Luke 13:29).

[6] In many passages the words "from east to west," and not at the same time "from north and south," are mentioned, by which all who are in the good of love to the Lord and in the good of charity towards the neighbor are meant. Moreover, these quarters involve the two others, because all who are in good are also in truths, for good and truth everywhere act as one; these, therefore, are meant where "from east to west" is mentioned. In Matthew:

Many shall come from the east and even from the west, and shall recline at meat with Abraham, and Isaac, and Jacob, in the kingdom of the heavens (Matthew 8:11).

In the passage above cited from Luke (13:29), it is said of those reclining at meat in the kingdom of the heavens that "they shall come from the east and the west, from the north and from the south;" here it is said only "from the east and from the west," because by these two quarters are meant the other two at the same time as has been said. The same is true of the following passages. In Malachi:

From the rising of the sun unto its going down My name is great among the nations (Malachi 1:11).

In David:

From the rising of the sun unto its going down the name of Jehovah is to be praised ¹ (Psalms 113:3).

In Isaiah:

From the going down of the sun they shall fear the name of Jehovah, and His glory from the rising of the sun (Isaiah 59:19).

In the same:

That they may know from the rising of the sun and from its going down that there is none beside Me (Isaiah 45:6).

In David:

God, Jehovah God, speaketh, and shall call the earth from the rising of the sun unto its going down (Psalms 50:1).

In Zechariah:

Behold, I save My people from the land of the sunrise and from the land of the going down of the sun (Zechariah 8:7).

In these passages, "from the rising" and "from the going down" signify all who are in the goods and truths of heaven and of the church. Like things are signified by the quarters:

With reference to which the temple was measured (Ezekiel 42).

And with reference to which the land was to be given for an inheritance (Ezekiel 47:13, et seq .).

And should be distributed among the twelve tribes of Israel (Ezekiel 48).

Also with reference to which the sons of Israel were to measure the camp (Numbers 2).

And with reference to which they should go forward (Numbers 10).

And with reference to which the gates of the new city would be placed (Ezekiel 40; Revelation 21:13; and the same elsewhere).

[7] The temple was to be measured with reference to the quarters (in Ezekiel), and the land was distributed with reference to the quarters (in Ezekiel and also in Joshua), likewise the sons of Israel encamped in reference to the quarters and went forward in the same order, for the reason that all things in the spiritual world are arranged in reference to the quarters, both in general and also in particular. In general, all angels and spirits have their dwelling places in accordance with the states of good and truth with them in corresponding quarters, as was said above; the same is true in particular; for in all assemblies, those who are present are allotted places in quarters that correspond to the states of their life; in like manner they are seated in their temples there, and in like manner also dwell in their houses: in a word, each and every thing there is arranged in accordance with the quarters of heaven; for the form of heaven is the same in every particular as it is in general. This makes evident what is signified by the arrangements in reference to quarters in the Word, also by the quarters in reference to which the tabernacle was built, and in reference to which the temple also was built by Solomon; besides other things.

[8] So much in respect to quarters in general. That the "east" signifies the Lord in respect to Divine love, and thus the Lord with those who receive the good of love to Him, can be seen from the following passages. In Ezekiel:

He brought me to the gate of the temple that looketh toward the east; and behold, the glory of the God of Israel came from the way of the east; and His voice was like the voice of many waters; and the earth was enlightened by His glory. And the glory of Jehovah came into the house by the way of the gate whose face is toward the east. Then the spirit took me up, and brought me into the inner court; and behold, the glory of Jehovah filled the house (Ezekiel 43:1, 2, 4, 5).

This treats of the building of a new temple, which signifies a new church to be established by the Lord; and because introduction is effected through the good of love to the Lord and through the truth from that good, there was seen "a gate that looked towards the east, and the God of Israel coming from the way of the east;" "gate" signifying introduction and entrance; "the God of Israel" meaning the Lord; the "east" the good of love from Him to Him, and "glory" the truth from that good; for the Lord enters into heaven and so into the church from His Divine love, which in the heavens appears as a sun (as was said above); from this is all Divine good there as well as all Divine truth. That there was seen "the glory of Jehovah entering into the house by the way of the gate whose face is towards the east," and that "the glory of Jehovah filled the house," have a like signification; "house" or "temple" signifying heaven and the church. "Glory" in the Word signifies Divine truth proceeding from the Lord; "the glory of the God of Israel" Divine truth illustrating those who are in the Lord's spiritual kingdom, and "the glory of Jehovah" Divine truth illustrating those who are in the Lord's celestial kingdom. Divine truth is called "glory" because it is the light of heaven, and from that light come all the splendor, magnificence, and glory there, for in the heavens whatever appears before the eyes is from that light; it is therefore added, "the earth was enlightened by His glory," "the earth" meaning the church. The influx of this light towards the lower parts on every side is signified by "His voice was like the voice of many waters; "voice" signifying influx, and "waters" truths.

[9] In the same:

Afterwards He brought me back by the way of the gate of the outer sanctuary that looketh towards the east; and it was shut. But Jehovah the God of Israel shall enter in by it (Ezekiel 44:1, 2).

In the same:

The gate of the inner court that looketh toward the east shall be shut the six days of work; but on the day of the Sabbath it shall be opened (Ezekiel 46:1).

Here, too, "the gate that looketh towards the east" signifies the introduction by the Lord into heaven and into the church through the good of love proceeding from Him; this therefore is meant by "the east;" and that this is done by the Lord is signified by "Jehovah the God of Israel shall enter by that gate;" that introduction is effected by worship of the Lord from that good is signified by "the gate shall be opened on the day of the Sabbath;" and that when there is no worship from that good introduction is not effected is signified by "that gate shall be shut the six days of work."

[10] In the same:

And the cherubim lifted up their wings, and he stood at the entrance of the gate of the house of Jehovah on the east; and the glory of the God of Israel was over them above (Ezekiel 10:19).

"The cherubim" signify the Lord in respect to Divine Providence, and in respect to protection that there be no approach except through the good of love (See above, n. 152, 277); and as the Lord is signified by "the cherubim," and from the Lord as a sun, where the east is, all good of love and all truth from that good proceed, so "the cherubim were seen to stand at the entrance of the gate of the house of Jehovah on the east, and the glory of the God of Israel over them above;" "the house of Jehovah," "the east," and "the glory of the God of Israel," having a similar signification here as above.

[11] In Isaiah:

Who hath stirred up one from the sunrise, whom He hath called in righteousness to His train, He hath given the nations before him and made him to rule over kings? (Isaiah 41:2).

This treats of the Lord, who is said to have been "stirred up from the sunrise" because He was conceived from the Divine Itself, which in its essence is Divine love; it is from this that the Lord is the sun of the angelic heaven; "to call in righteousness" signifies to restore heaven and the church; for "the righteousness of the Lord" signifies in the Word that from His own power He saved the human race, and this was done by reducing all things in the heavens and hells to order. (See above, n. 293 what the rest signifies was explained above, n. 357.)

[12] In the second book of Samuel:

The spirit of Jehovah spake in me, the God of Israel said, the Rock of Israel spake to me, As the light of the morning when the sun riseth, a morning without clouds; from the brightness after rain cometh grass out of the earth (2 Samuel 23:2-4).

"The God of Israel" and "the Rock of Israel" mean the Lord, and because He is the sun of the angelic heaven, and because all Divine truth which illustrates angels and men, and gives intelligence and works reformation, proceeds from Him as a sun and flows in, so it is said "as the light in the morning when the sun riseth, a morning without clouds; from the brightness after rain cometh grass out of the earth;" "the light in the morning when the sun riseth" signifying Divine truth from the Lord as a sun; "a morning without clouds" signifying the purity of that truth; "rain" its influx, and "grass out of the earth" the consequent intelligence and reformation; for these are signified by "grass" because grass springs out of the earth by the action of the sun of the world after rain, and intelligence is from the Lord as a sun through the influx of Divine truth.

[13] In Isaiah:

Jehovah shall arise upon thee, and His glory shall be seen upon thee. And the nations shall walk to thy light, and kings to the brightness of thy rising (Isaiah 60:2, 3).

This is said of the Lord; and the Divine in Him is meant by "Jehovah shall arise upon thee, and His glory shall be seen upon thee;" the Divine good of the Divine love is meant by "Jehovah shall arise upon thee," and Divine truth from that good by "His glory shall be seen upon thee;" "nations" signify those who are in good, and "kings" those who are in truths from good; of the former it is said "they shall walk to thy light," which signifies a life according to Divine truth; and of the latter, "they shall walk to the brightness of thy rising," which signifies a life of intelligence from Divine good; "to walk" signifying to live; "light" Divine truth, and "the brightness of rising" Divine truth from Divine good, whence is intelligence.

[14] In Ezekiel:

Then the cherubim lifted up their wings, and the glory of the God of Israel was over them above. And the glory of Jehovah went up over the midst of the city, and stood over the mountain on the east of the city (Ezekiel 11:22, 23).

"The cherubim" signify the Lord in respect to Divine Providence and protection, and "the glory of the God of Israel" signifies Divine truth proceeding from the Lord (as above). And because Divine truth, which is light, proceeds from the Lord as a sun in the angelic heaven, "the glory of Jehovah was seen to go up over the midst of the city, and to stand over the mountain on the east of the city," for Jerusalem is the city that is meant, and it signifies the church in respect to doctrine; and because the doctrine of the church is from Divine truth, the glory of Jehovah was seen "to go up over the midst of the city," and because all Divine truth proceeds from the Lord as a sun, and there the east is, the glory was seen "to stand over the mountain on the east of the city;" the mountain on the east of the city was the Mount of Olives. That "the Mount of Olives" signifies the Lord's Divine love, and on that account the Lord was accustomed to tarry on that mountain, may be seen above n. 405; and that the Mount of Olives was before Jerusalem on the east may be seen in Zechariah (Zechariah 14:4).

[15] In Ezekiel:

He brought me back to the entrance of the house; where behold, waters going out from under the threshold of the house towards the east, the front of the house being east, and the waters coming down from under, from the right side of the house, at the south of the altar. And he brought me out by the way of the gate northward, and led me round by the outer way to the outer gate, by the way that looketh eastward; and behold, waters running from the right side. He said to me, These waters go forth toward the eastern boundary, and go down into the plain, and come towards the sea, being sent forth into the sea that the waters may be healed; whence it cometh to pass that every living soul that creeps, whithersoever the brooks come, liveth; whence there is exceeding much fish. And by the brook upon the bank thereof, on this side and on that side, cometh up every tree for food, whose leaf falleth not, nor does its fruit come to an end (Ezekiel 47:1, 2, 8, 9, 12).

This describes a new church to be established by the Lord in the heavens and on the earth, when everything Divine shall proceed from the Lord's Divine Human; for before the Lord's coming the Divine proceeded from His Divine that He calls "the Father," but after the church had become vastated, this did not reach to the ultimates. Here "house" signifies the church, its "gate" entrance and introduction, the "east" the Lord where His Divine love appears as a sun, and "the waters going out" Divine truth proceeding from that sun. The "plain" and the "sea" signify the ultimates of the church, that is, where those are who are in ultimate truths and goods, to whom the Divine did not reach before, because they are natural and sensual, and but little spiritual. That "the waters of the sea were healed by the flowing in of the brook from the east" signifies that after the Lord's coming even these had life from the Divine; "exceeding much fish" signifies the abundance of cognitions and knowledges, which in such also acquire spiritual life; the fructification of good and the multiplication of truth are signified by "on the bank of the brook every tree for food cometh up, whose leaf falleth not off, and its fruit does not come to an end." From this it can be seen what the particulars here signify in series, and that "the east," from which they all are, signifies the Lord and His Divine love.

[16] The like is signified in Zechariah:

And it shall come to pass in that day that living waters shall go out from Jerusalem; part of them to the eastern sea (Zechariah 14:8).

This, too, treats of the Lord. "In that day" signifies His coming, and the "eastern sea" signifies the last limit toward the east in the spiritual world, at which there was no reception of Divine truth before the Lord's coming, but where there was reception when Divine truth proceeded from His Divine Human. That the ultimates in the spiritual world are like seas may be seen above n. 342; and that there are dry places and wastes there may be seen in Joel (Joel 2:20).

[17] Because in heaven, where the angels are, the Lord appears as a sun, and is there the east:

So Aaron, when he made expiation for himself and his house, sprinkled of the blood of the bullock before the mercy-seat eastward (Leviticus 16:14, 15);

So Moses and Aaron and his sons pitched their camp before the Tent of the meeting towards the east (Numbers 3:38);

Also the tribe of Judah (Numbers 2:3).

"Moses, Aaron and his sons," and "the tribe of Judah," represented the Lord in respect to Divine good and Divine truth proceeding from Divine love; for this reason their camp was towards the east. So, too, the ancients in their adorations turned their faces to the rising of the sun; and so built their temples that the front parts, where the adytum was, should look towards the east, which from the old custom is still done at the present day. Moreover, the whole angelic heaven is turned to the Lord as a sun, thus constantly to the east; furthermore, all the interiors of the angels in the heavens are turned in that direction, and for this reason the angels of heaven turn their faces to the Lord. (Respecting this turning see many things worthy of mention in the work Heaven and Hell 17, 123, 142-144, 272)

[18] Because the Lord is the east it is said in Matthew:

As the lightning cometh forth from the east, and is seen even unto the west, so shall the coming of the Son of man be (Matthew 24:27).

Since "the rising of the sun" signifies in reference to men the good of love, proceeding from the Lord as a sun, received by them, it is said in the book of Judges:

Let all Thine enemies perish, O Jehovah; but let them that love Him be as the rising of the sun in his might (Judges 5:31).

This is in the prophetic song of Deborah and Barak; and of those who love Jehovah, who are those that are in the good of love to the Lord, it is said, "Let them be as the rising of the sun in his might."

[19] In Moses:

Joseph shall have of the firstfruits of the mountains of the east, and of the precious things of the hills of an age (Deuteronomy 33:15).

"Joseph" in the representative sense signifies the Lord's spiritual kingdom, therefore it is said of him that he shall have "of the firstfruits of the mountains of the east, and of the precious things of the hills of an age;" "the firstfruits of the mountains of the east" signify the genuine goods of love to the Lord, and thence of charity towards the neighbor; "the mountains of the east" meaning the good of love to the Lord, and "firstfruits" genuine and primary goods; "the hills of an age" mean the goods of charity towards the neighbor; when these are genuine they are called "precious things." (The rest of the blessing of Joseph may be seen explained above, n. 405.)

[20] In ancient times there was a church in many kingdoms of Asia, as in the land of Canaan, in Syria and Assyria, in Arabia, Ethiopia, Egypt, Chaldea, in Tyre and Sidon, and elsewhere; but the church with them was a representative church, for in all the particulars of their worship, and in every one of their statutes, spiritual and celestial things, which are the internals of the church, were represented, and in the highest sense the Lord Himself was represented. These representatives in worship and statutes remained with many even to the Lord's coming, and thence there was a knowledge of His coming; as can be seen from the predictions of Balaam, who was from Syria, and who prophesied of the Lord in these words:

I see Him, but not now; I behold Him, but not nigh; there shall arise a Star out of Jacob, and a Scepter shall rise out of Israel (Numbers 24:17).

That this knowledge was afterwards preserved is evident from this, that certain wise men from the east, when the Lord was born saw a star from the east, which they followed, which is thus described in Matthew:

In the days of Herod the king wise men from the east came to Jerusalem, saying, where is He that is born King of the Jews? for we saw His star in the east, and have come to worship Him; and lo, the star which they saw in the east went before them till it came and stood over where the young child was (Matthew 2:1, 2, 9).

The star appeared to those from the east because the Lord is the east; and because they had knowledge respecting the Lord's coming from representatives that were with them, the star appeared and went before them, first to Jerusalem, which represented the church itself in respect to doctrine and in respect to the Word, and from there to the place where the infant Lord lay. Moreover, a "star" signifies the knowledges of good and truth, and in the highest sense the knowledge respecting the Lord. (That "stars" signify in the Word the knowledges of good and truth, see above, n. 72, 179, 402.) And because the Orientals had such knowledges they were called "sons of the east." That those from Arabia were so called is evident in Jeremiah (Jeremiah 49:28). Also "sons of the east" signify in the Word the knowledges of good and truth; "Kedar," that is, Arabia, has a similar signification. That Job was one of the sons of the east is evident from Job 1:3).

[21] As most things in the Word have also a contrary sense, so does "the east," and in that sense it signifies the love of self, because this love is the opposite of love to the Lord. In this sense the east is mentioned in Ezekiel 8:16, and in Isaiah (Isaiah 2:6). That "the east" signifies the Lord in respect to Divine love, and thus the good of love to Him, can be more fully seen from what was shown above respecting the sun (n. 401; and the morning, n. 176; for where the sun is in the angelic heaven there is the east; and as the morning is where the sun rises, and there the sun is always in its rising and never setting, so "morning" has a like signification.

Poznámky pod čarou:

9396. 'And he took the book of the covenant' means the Word in the letter to which the Word in heaven was joined. This is clear from the meaning of 'the book' as the Word in its entirety, dealt with below; and from the meaning of 'the covenant' as a joining together, dealt with in 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778. 'The book of the covenant' is used here to mean everything the Lord spoke from Mount Sinai, for verse 4 just above says, And Moses wrote all Jehovah's words. In a restricted sense therefore 'the book of the covenant' is used to mean the Word revealed to Moses on Mount Sinai, and in a broad sense to mean the Word in its entirety since this is the Divine Truth revealed by the Lord. And since it is through this Truth that the Lord joins Himself to a member of the Church, that Truth too is meant by 'the book of the covenant'; for 'a covenant' is a joining together.

[2] But the nature of the Lord's being joined to a member of the Church through the Word is unknown at the present day because heaven at the present day is closed. Scarcely anyone today talks to angels or spirits and therefore knows the way in which they understand the Word. But this was well known to the ancients, and especially to the most ancients; for talking to spirits and angels was common among them. The reason for this was that people in ancient and especially in most ancient times were more internal, for they thought in the spirit virtually separated from the body, whereas people today are more external and think in the body virtually separated from the spirit. So it is that heaven has seemingly forsaken mankind, for heaven's contact is with the internal man when this can be unshackled from the body, but not directly with the external man. This explains why the nature of the Lord's being joined to a person through the Word is unknown at the present day.

[3] Those whose thought is based on what the body perceives with the senses and not on what the spirit perceives with the senses cannot possibly do other than think that the meaning the Word has in heaven is like the meaning it has in the world, that is, in the letter. If it were said that the meaning the Word has in heaven is like the thought of the internal man, which is free from material ideas, that is, from worldly, bodily, and earthly ideas, this would be considered an absurdity at the present day, especially if it were said that the meaning the Word has in heaven is as different from the meaning it has in the world or in the letter as a heavenly paradise is from an earthly paradise, or as heavenly food and drink are from earthly food and drink. How great that difference is may be seen from the consideration that the heavenly paradise consists in intelligence and wisdom, heavenly food in every good of love and charity, and heavenly drink in every truth of faith rooted in that good. Is there anyone at the present day who would not be astounded to hear that when a paradise, garden, or vineyard is mentioned in the Word those in heaven do not perceive a paradise, garden, or vineyard but instead such things as are attributes of intelligence and wisdom coming from the Lord? Or that when food and drink are mentioned, for instance bread, flesh, wine, or water, those in heaven perceive instead such things as are aspects of the good of love and the truth of faith received from the Lord? Or that this perception of the Word comes about not as a result of interpretations of its statements nor by seeing them as comparisons, but that it is due to correspondences and is their actual and real perception of it? For the heavenly virtues of wisdom, intelligence, the good of love, and the truth of faith correspond in actual reality to those worldly objects. In the same way the internal man has been created to correspond to the external man, and so therefore has heaven, which resides in the internal man, to correspond to the world, which resides in the external man. The same is so with everything generally. The truth that the Word is understood and perceived in heaven according to correspondences, and that this level of meaning is the internal sense, has been shown everywhere in the explanations prior to this.

[4] Anyone who grasps what has just been stated is capable of knowing and in some manner perceiving that a person is joined by means of the Word to heaven and through heaven to the Lord, and that without the Word no such joining together would be possible. See what has been shown many times about these matters, in 2143, 7153, 7381, 8920, 9094 (end), 9212 (end), 9216 (end), 9357, and elsewhere. From all this it is now clear why Moses took the book of the covenant and read it in front of the people, and then sprinkled the blood over the people and said, Behold, the blood of the covenant. And the reason why all this was done was that in heaven 'the blood of a sacrifice' is Divine Truth emanating from the Lord, which on our planet is the Word, see 9393. Since 'the covenant' means a joining together, and since Divine Truth emanating from the Lord, that is, the Word, is the means by which the joining together is accomplished, everything that belongs to Divine Truth from the Lord or belongs to the Word is called 'the covenant', such as the tablets on which the Ten Commandments were written, also the judgements, statutes, and all else that is contained in the Books of Moses, and in general that is contained both in the Old Testament Word and in the New.

[5] The Tablets on which the Ten Commandments were written [were called the Covenant].

This may be seen in Moses,

Jehovah wrote on the tablets the words of the covenant, the ten words. Exodus 34:28.

In the same author,

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

And in the same author,

Jehovah declared to you His covenant which He commanded you to perform, the ten words which He wrote on tablets of stone. Take care, lest you forget the covenant of Jehovah your God, which He made with you. Deuteronomy 4:13, 23.

Because the two tablets had been laid up in the ark, which was in the middle or inmost part of the tabernacle, the ark was called the ark of the covenant, Numbers 10:33; 14:44; Deuteronomy 10:8, 31:9, 25-26; Joshua 3:3, 6, 8, 11, 14, 17; 4:7, 9, 18; 6:6, 8; 8:33; Judges 20:27; 1 Samuel 4:3-5; 2 Samuel 15:24; 1 Kings 3:15; 6:19; 8:1, 6; Jeremiah 3:16.

[6] The Books of Moses were called the Book of the Covenant

This is clear from the ones found in the temple by Hilkiah the [high] priest, about which the following things are said in the second Book of Kings,

Hilkiah the high priest found the book of the law in the house of Jehovah.

And they read in their ears all the words of the book of the covenant found in the house of Jehovah. 2 Kings 22:8; 23:2.

[7] The Old Testament Word was called the Covenant

This may be seen in Isaiah,

To those holding fast to My covenant I will give in My house and within My walls a place and a name better than sons and daughters. Isaiah 56:4-5.

In Jeremiah,

Hear the words of this covenant. Cursed is the man who will not hear the words of this covenant which I commanded your fathers. Obey My voice, and do those things, according to all that I command you. Jeremiah 11:2-4.

In David,

All the ways of Jehovah are mercy and truth to those keeping His covenant and His testimonies. Psalms 25:10.

In the same author,

The mercy of Jehovah is from eternity to eternity on those who fear Him, and His righteousness to children's children, to those keeping His covenant, and to those remembering His commandments. Psalms 103:17-18.

And in the same author,

They did not keep God's covenant and refused to walk in His law. Psalms 78:10.

Here 'God's covenant' is called God's law. 'The law' is used in a broad sense to mean the whole Word, in a narrower sense to mean the historical section of the Word, in a restricted sense the Word that was written through Moses, and in a very restricted sense the Ten Commandments, see 6752.

[8] The New Testament Word too is the Covenant

This may be seen in Jeremiah,

Behold, the days are coming in which I will make with the house of Israel and with the house of Judah a new covenant. This is the covenant which I will make with the house of Israel after those days: I will put My law in the midst of them, and will write it on their heart. Jeremiah 31:31-33.

'The house of Israel' stands for the spiritual Church, and 'the house of Judah' for the celestial Church. And in David,

I will also make Him the Firstborn, supreme over the kings of the earth; and My covenant will stand fast with Him. I will not profane ¹ My covenant, and the utterance of My lips I will not alter. Psalms 89:27-28, 34.

This refers to the Lord. 'My covenant will stand fast with Him' stands for the union of the Divine Himself and the Divine Human, thus also for the Word since the Lord's Divine Human was the Word made flesh, that is, made man (homo), John 1:1-3, 14.

[9] The reason why Divine Truth or the Word is a covenant or joining together is that the Word is the Divine from the Lord, thus is the Lord Himself; and this being so, when the Word is received by a person the Lord Himself is received. From this it is evident that it is through the Word that the Lord is joined to a person; and since the Lord is joined to the person, so too is heaven joined to that person. For heaven is called heaven by virtue of the Divine Truth emanating from the Lord and therefore from the Divine. This explains why those in heaven are said to be 'in the Lord'. Regarding the truth that the Divine joins Himself to those who love the Lord and keep His Word, see John 14:23.

[10] From all this it becomes clear that 'the blood of the covenant' means the Lord joined through heaven to a person by means of the Word, as also in Zechariah,

I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow will be cut off; on the other hand He will speak peace to the nations; His dominion will be from sea to sea, and from the River to the ends of the earth. As for you also, through the blood of your covenant I will let out your bound ones from the pit in which there is no water. Zechariah 9:10-11.

[11] A person with no knowledge at all of the internal sense cannot see in these verses anything other than such things as are implied in their literal meaning, that is to say, that the chariot from Ephraim, horse from Jerusalem, and battle bow were going to be cut off, and in the final words that through 'the blood of the covenant' - meaning the Lord's blood - those buried in sins were going to be delivered, various ways being used to explain who exactly are meant by 'bound ones in the pit in which there is no water'. But a person who knows the internal sense of the Word sees that these verses refer to Divine Truth, and that after it has been laid waste, that is, is no longer received in belief and heart by anyone, it will be restored through God's truth emanating from the Lord's Divine Human, and that those who believe and do it will be joined by means of it to the Lord Himself. All this becomes clearer still from the inner meaning of individual words in these verses, for example from the meaning of 'chariot' as doctrine taught by the Church, 2760, 5321, 5945, 8215, and of 'Ephraim' as the Church's enlightened understanding, 5354, 6222, 6238; from the meaning of 'horse' as an understanding of the Word, 2760-2762, 3217, 5321, 6125, 6534, 8029, 8146, 8148, ² and of 'Jerusalem' as the spiritual Church, 2117, 3654, 9166; from the meaning of 'bow' as the doctrine of truth, 2686, 2709, and of 'battle' or 'war' as conflict involving truths, 1664, 2686, 8295.

[12] From these meanings it is evident that 'cutting off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow' means God's truth laid waste so far as any understanding of it in the Church is concerned, and that 'through the blood of the covenant those bound in the pit in which there is no water were going to be let out' means a restoration effected through Divine Truth emanating from the Lord's Divine Human. The meaning of 'blood' as Divine Truth and of 'the covenant' as a joining together has been shown above; and for the meaning of 'those bound in the pit' as members of the spiritual Church who were saved by the Lord's Coming into the world, see 6854. The description 'pit where there is no water' is used because 'water' means truth, 2702, 3058, 3424, 4976, 5668, 7307, 8137, 8138, 8568, 9323.

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