4303. 'Therefore the children of Israel do not eat the sinew of that which was displaced, which is on the hollow of the thigh' means that no truths containing falsities were assimilated. This is clear from the meaning of 'eating' as being joined to and made one's own, dealt with in 2187, 2343, 3168, 3513, 3596, 3832, and from the meaning of 'the sinew' as truth, for truths within good are like sinews within the flesh, and truths are also meant in the spiritual sense by 'sinews' and good by 'flesh', 3579, 3813. 'Sinews' and 'flesh' have a similar meaning in Ezekiel,

Thus said the Lord Jehovih to these bones, I will lay sinews upon you and cover you with flesh, and I will put spirit within you I looked, and behold, there were sinews upon them, and flesh came up. Ezekiel 37:6, 8.

Here the new creation of man, that is, the regeneration of him, is the subject. But once truths have been distorted they cease to be truths any longer; and the more they are distorted into the reverse of truths the nearer they get to falsities. This is why 'the sinew of that which was displaced' means falsity. For 'the hollow of the thigh' means the point where conjugial love is joined to natural good, and therefore the point where the influx of spiritual truth into natural good takes place, see 4277, 4280. From this it is evident that 'therefore the children of Israel do not eat the sinew of that which was displaced, which is on the hollow of the thigh' means that no truths containing falsities were assimilated. The reason why these things are said concerning the children of Israel is that 'Israel' means the Divine celestial-spiritual, 4286, while 'children' or 'sons' means truths, 489, 491, 2623. So the meaning is that the truths belonging to the Divine celestial-spiritual did not assimilate any falsities as part of themselves.

2190. 'And he said, Behold, in the tent' means that it existed within holiness. This is clear from the meaning of 'a tent' as holiness, dealt with in 414, 1102, 1566, 2145. Rational truth is said to have existed within holiness because it existed within good. All good is called holy because it is an attribute of love and charity, which are derived wholly from the Lord. But as are forms of good, so are forms of holiness. Goods are formed, that is, they are born and develop, through the truths of faith. The nature of them therefore depends on the nature and the amount of the truth of faith that has been implanted in charity, as stated immediately above in 2189. From this it becomes clear that forms of good or holiness differ with each individual. Although they seem to be alike in the outward form they take they are not alike in their inward forms. And this applies both to people who are outside the Church and to those inside it. Within the good of charity residing with a person more is present than man can possibly believe. Present within it are all things that constitute his faith, and consequently they are present in the holiness of his worship. The nature of the holiness of his worship is visible to the angels as if seen in broad daylight, even though that person knows nothing further than that some degree of holiness exists with him. Myriads upon myriads of his thoughts concerning the goods and truths of faith and of the affections deriving from these are present within the holiness existing within him. But the general character of the holiness of worship will in the Lord's Divine mercy be spoken of elsewhere.