10540. Therefore now bring down thine ornament from upon thee. That this signifies the quality of their external, that it was devoid of what is Divine, is evident from the signification of “ornament,” when the subject treated of is the church, as being holy truth, that is, what is Divine in the externals (of which above, n. 10536); and from the signification of “bringing it down from upon them,” as being to strip it off, thus to be devoid of it. That what is Divine in the externals, that is, holy truth, is signified by “ornament,” is evident from the following passages.

In Ezekiel:

I clothed thee with broidered work, and I shod thee with badger, ¹ and I girded thee with fine linen, and I covered thee with silk; and I adorned thee with ornament, and I put bracelets upon thy hands, and a chain upon thy throat. And I put a nose-jewel upon thy nose, and earrings in thine ears, and a crown of comeliness upon thine head. Thus wast thou adorned with gold and silver; and thy garments were of fine linen, silk and broidered work; whence thou hast become exceeding beautiful and thou wast prospered unto a kingdom; wherefore thy name went forth among the nations concerning thy beauty; for this was perfect in Mine ornament, which I had put upon thee (Ezekiel 16:10-14).

[2] This is said of Jerusalem, by which is signified the church which was set up by the Lord after the flood, and which was succeeded by the Israelitish and Jewish Church. The quality of this latter church is also described in the same chapter. But the quality of that Ancient Church is described in the above passage, and its holy truths by the ornaments there mentioned. Everyone can see that such things as are of the church are signified by the several particulars, and that something special is signified by each thing. Otherwise to what purpose would be such a description of Jerusalem?

[3] But what of the church each particular signifies can be seen from the internal sense only, for this sense teaches what thing in the spiritual world corresponds to each particular; from which it can be seen that “broidered work” denotes memory-truth (see n. 9688); “fine linen,” intellectual truth which is from the Divine (n. 5319, 9469, 9596, 9744); “bracelets,” truths in respect to power (n. 3103, 3105); “a chain,” truth from good in respect to influx, and the consequent conjunction of things interior and exterior (n. 5320); “a nose-jewel,” truth in respect to perception; and “earrings,” truths in respect to obedience (n. 4551, 10402); “a crown of comeliness,” spiritual good, which is the good of truth, a “crown” denoting good (n. 9930), and “comeliness,” what is spiritual (see n. 9815); “gold and silver,” good and truth in general (see n. 113, 1551, 1552, 5658, 6914, 6917, 9874); “fine flour, honey, and oil” denote truths and goods external and internal; “fine flour,” truth from good (n. 9995); “honey,” external good (n. 10530), and “oil,” internal good (n. 886, 4582, 4638, 9474, 9780, 10254, 10261); “beauty” denotes the form of truth from good (n. 3080, 3821, 4985, 5199). (That “Jerusalem,” of which these things are said, denotes the church, see n. 402, 2117, 3654.) From this it is evident what is meant by “ornament,” namely, holy truth in the whole complex.

[4] Like things are signified by the “ornaments of the daughters of Zion,” which are enumerated in Isaiah:

In that day the Lord will take away the ornament of the anklets, and of the little nets, and of the little moons, and of the ointment-boxes, and of the little chains, and of the gold-plates; and the tiaras, and the leg-bands, and the bindings, and the soul-houses, and the enchantments, and the rings, and the nose-ornaments, the changes of garments, and the mantles, and the veils, and the hair-pins, the mirrors, and the muslins, and the head-dresses, and the cambrics. And it shall come to pass that instead of spice there shall be rottenness; and instead of a girdle a rent; and instead of braided work baldness; and instead of a gown a girding of sackcloth; and burning instead of beauty. Thy men shall fall by the sword, and thy strength in the war (Isaiah 3:18-25).

Those who do not think beyond the sense of the letter know no otherwise than that all those things with which the daughters of Zion are said to have been adorned, are to be understood according to the letter; and that the men of that kingdom would perish on account of their adornment and their consequent haughtiness and pride; for it is said that “their men shall fall by the sword, and their strength in the war.” But those who raise their minds somewhat above the letter are able to know that such things are not meant.

[5] From various passages in the Word these know that by “the daughters of Zion” are not meant the daughters of Zion, but such things as belong to the church; as also by “the daughters of Jerusalem,” “the daughters of Israel,” “the daughters of Judah,” and many others. (That by these are signified the church and the things that belong to the church, see n. 6729, 9055.) As therefore the church, and the things that belong to the church, are signified by “the daughters of Zion,” it follows that by their ornaments as here enumerated are signified the truths and goods of the church, and that each ornament signifies some specific truth and good; for in the Word nothing is said without a meaning, not even one syllable.

[6] And as that church was to be bereft of its truths and goods, which are signified by these ornaments, therefore it is said that “instead of spice there shall be rottenness, instead of a girdle a rent, instead of braided work baldness, instead of a gown a girding of sackcloth, and a burning instead of beauty;” and also that “the men shall fall by the sword, and their strength in the war;” for by “spice” is signified Divine truth in respect to its perceptivity (n. 10199, 10291); by “rottenness,” the privation of it; by “a girdle,” the bond holding together truths and goods in their connection (n. 9341, 9828, 9837); “a rent instead thereof” denotes their dissolution and dispersion; by “braided work” is signified memory-truth (n. 2831); by “baldness,” the deprivation of the intelligence of truth and of the wisdom of good (n. 9960); by “a burning,” their consumption through the evils of the love of self (n. 1297, 2446, 7852, 9055, 9141); by “beauty,” the form of truth from good in the church, thus its perfection (n. 3080, 3821, 4985, 5199); and by “a sword whereby men shall fall,” falsity destroying truth and good (n. 2799, 4499, 6353, 7102, 8294); by no “strength in the war” is signified not any resistance against evil and falsity; for “war” denotes spiritual combat and temptation (n. 1659, 1664, 2686, 8273, 8295, 10455). From all this it is now evident that by “ornament” in general is signified the Divine truth of the church.

[7] The like is signified by “ornament” in the second book of Samuel:

Ye daughters of Israel, weep over Saul, who clothed you in double-dyed with pleasant things, who put an ornament of gold upon your garment (2 Samuel 1:24).

These words occur in the lamentation of David over Saul, which he wrote to teach the sons of Judah the bow (2 Samuel 1:18), where by “bow” is signified the doctrine of truth fighting against the falsities of evil (n. 2686, 2709, 6422); consequently by the “daughters of Israel” are signified the affections of truth that belong to the church (n. 2362, 3963, 6729, 6775, 6788, 8994); to be “clothed with double-dyed with pleasant things,” denotes with the interior truths of the church which are from good (n. 4922, 9468); to “put an ornament of gold upon the garment” denotes to make truths beautiful from good. (That “gold” denotes good, see at the places cited in n. 9874; and that “garment” denotes truth in general, n. 10536.) That the lamentation of David over Saul treats of the doctrine of truth fighting against the falsity of evil, which doctrine is signified by a “bow,” was because by a king, or by the royalty which belonged to Saul, is signified Divine truth in respect to protection and to judgment (n. 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148).

[8] The like is signified by “ornament” in David:

Give unto Jehovah the glory belonging to His name; bow yourselves before Jehovah in the ornament of holiness (Psalms 29:2).

“In the ornament of holiness” denotes in the genuine truths of the church. In like manner in Isaiah:

Thy sons shall make haste. Lift up thine eyes round about, and see all gathered together. As I live, said Jehovah, thou shalt be clothed with all as with an ornament, and be girded round with them as a bride (Isaiah 49:17-18);

also speaking of Zion, by which is signified the celestial church; by the “sons who shall make haste” are signified the truths of that church (that “sons” signify truths, see n. 489, 491, 2623, 2803, 2813, 3373, 3704, 4257, 9807). From this it is that it is said that she shall “be clothed with them as an ornament, and shall be girded round with them as a bride,” which can be said of the truths of the church, but not of the sons of Zion.

[9] As almost all things in the Word have also an opposite sense, so likewise have those which belong to ornament, by which are signified truths falsified, as in Jeremiah:

When thou art laid waste, what wilt thou do? Though thou clothest thyself with double-dyed, though thou deckest thee with an ornament of gold, though thou forcest open thine eyes with antimony, in vain shalt thou make thyself beautiful (Jeremiah 4:30).

I will visit upon her the days of the baals, to which she burned incense, and put on her earring and her ornament, and went after her lovers, and forgot Me (Hos. 2:13); and in other places.

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4581. And he poured out a drink-offering thereon. That this signifies the Divine good of truth, is evident from the signification of a “drink-offering,” as being the Divine good of truth, of which below; but first I will state what the good of truth is. The good of truth is that which has elsewhere been called the good of faith, and is love toward the neighbor, or charity. There are two universal kinds of good, one of which is called the good of faith, and the other the good of love. The good of faith is what is signified by a “drink-offering,” and the good of love by “oil.” They who are brought by the Lord to good by an internal way are in the good of love, but they who are brought by an external way are in the good of faith. The men of the celestial church, and likewise the angels of the inmost or third heaven, are in the good of love; but the men of the spiritual church, and likewise the angels of the middle or second heaven, are in the good of faith. For this reason the former good is called celestial good, but the latter spiritual good. The difference is the same as that between willing well from good will, and willing well from good understanding. The latter therefore, namely, spiritual good, or the good of faith, or the good of truth, is what is signified by a “drink-offering;” but the former, namely, celestial good, or the good of love, is what is understood in the internal sense by “oil.”

[2] That such things were signified by the “oil” and the “drink-offering” cannot indeed be seen except from the internal sense, and yet it must be apparent to everyone that holy things were represented, for otherwise what else would be the pouring out of a drink-offering and of oil upon a pillar of stone than a ridiculous and idolatrous performance? And so in the making of a king, unless holy things were signified and involved in the putting of a crown on his head, anointing him with oil from a horn upon his forehead and upon his wrists, putting a scepter into his hand besides a sword and keys, investing him with a crimson robe and then seating him upon a throne of silver; and afterwards in his riding on a horse in royal trappings and being served at table by those of highest rank, not to mention other formalities, unless all these ceremonies represented holy things, and were venerable through their correspondence with the things of heaven and thence of the church, they would be like babies’ plays on a larger scale, or like plays on the stage.

[3] Nevertheless all these rituals derived their origin from the most ancient times, when rituals were holy from their representing holy things, and from correspondence with the holy things in heaven and thence in the church. Moreover, at the present day they are regarded as venerable, not because it is known what they represent, or to what they correspond, but by an interpretation as of emblems that are in use. But if it were known what each of these things represents, and to what holy thing it corresponds—the crown, the oil, the horn, the scepter, the sword, the keys, riding upon a white horse, and eating while nobles are serving-men would think of them with much more reverence. But this they do not know, and wonderful to say, do not desire to know, to such a degree have the representatives and significatives which are in such things and everywhere in the Word been at the present day destroyed in the minds of men.

[4] That a “drink-offering” signifies the good of truth, or spiritual good, may be seen from the sacrifices in which it was employed. Sacrifices were made from the herd or from the flock, and were representative of the internal worship of the the Lord, (n. 922, 923, 1823, 2180, 2805, 2807, 2830, 3519). To these were added the meat-offering and the drink-offering. The meat-offering, which consisted of fine flour mingled with oil, signified celestial good, or what is the same, the good of love, “oil” signifying love to the Lord, and “fine flour” charity toward the neighbor. But the drink-offering, which consisted of wine, signified spiritual good, or what is the same, the good of faith. Both together therefore (namely, the meat-offering and the drink-offering) signified the same things as the bread and wine in the Holy Supper.

[5] That these were added to the burnt-offerings and sacrifices is evident in Moses:

Thou shalt offer two lambs of the first year day by day continually; the one lamb thou shalt offer in the morning, and the other lamb shalt thou offer between the evenings; and a tenth of fine flour mingled with beaten oil, a fourth of a hin, and drink offering of the fourth of a hin of wine for the first lamb; and so also for the second lamb (Exodus 29:38-41).

In the day when ye wave the sheaf of the firstfruits of the harvest, ye shall offer a lamb without blemish of the first year, for a burnt-offering unto Jehovah, the meat-offering whereof shall be two tenths of fine flour mingled with oil, and the drink offering whereof shall be of wine, the fourth of a hin (Leviticus 23:12-13, 18).

On the day when the days of his Naziriteship are fulfilled, he shall offer his gift unto Jehovah (sacrifices), and a basket of unleavened things of fine flour, cakes mingled with oil, with unleavened wafers anointed with oil, with their meat-offering and their drink-offerings (Numbers 6:13-15, 17).

Upon the burnt-offering they shall offer a meat-offering of a tenth of fine flour mingled with the fourth of a hin of oil; and wine for the drink offering, the fourth of a hin, in one manner for the burnt-offering of a ram, and in another manner for that of an ox (Numbers 15:3-5, 11).

With the burnt-offering of the daily sacrifice thou shalt offer a drink-offering, the fourth of a hin for a lamb; in the holy place shalt thou pour out a drink-offering of wine unto Jehovah (Numbers 28:6-7).

Moreover concerning the meat-offerings and drink-offerings in the sacrifices of various kinds, see Numbers 28:7-31 29:1-40.

[6] That the meat-offering and the drink-offering had this signification may be seen from the fact that love and faith effect everything of worship; and it may be seen above that the bread (which here is of fine flour mingled with oil) and the wine in the Holy Supper signify love and faith, thus everything of worship (n. 1798, 2165, 2177, 2187, 2343, 2359, 3464, 3735, 3813, 4211, 4217).

[7] But when the people fell away from the genuine representative of the worship of the Lord, and turned away to other gods and poured out drink-offerings to them, then by the drink-offerings were signified things which are opposite to charity and faith, namely, the evils and falsities of the love of the world, as in Isaiah:

Ye did become heated with gods under every green tree, thou hast also poured out to them a drink-offering, thou hast offered a meat-offering (Isaiah 57:5-6);

“to become heated with gods” denotes the concupiscences of falsity (that “gods” denote falsities, n. 4402, 4544); “under every green tree” denotes from the belief of all falsities (n. 2722, 4552); “to pour out to them a drink-offering and offer a meat-offering” denotes the worship of them. Again:

Ye that forsake Jehovah, that forget the mountain of My holiness, that prepare a table for Gad, and fill a drink-offering to Meni (Isaiah 65:11).

In Jeremiah:

The sons gather wood, and the fathers kindle a fire, and the women knead dough, to make cakes to the queen of the heavens, and to pour out a drink-offering to other gods (Jeremiah 7:18).

[8] Again:

Doing we will do every word that is gone forth out of our mouth, to burn incense to the queen of the heavens, and to pour out drink-offerings to her as we and our fathers have done, and our princes in the cities of Judah, and in the streets of Jerusalem (Jeremiah 44:17-19);

“the queen of the heavens” denotes all falsities, for in the genuine sense the “armies of the heavens” are truths, but in the opposite sense falsities, and in like manner the “king and queen;” thus the “queen” denotes all of them, and “to pour drink-offerings to her” is to worship.

[9] Again:

The Chaldeans shall burn the city, and the houses upon whose roofs they have offered incense to Baal, and have poured out drink-offerings to other gods (Jeremiah 32:29);

“the Chaldeans” denote those who are in worship in which there is falsity; “to burn the city” denotes to destroy and vastate those who are in doctrinal things of what is false; “to offer incense to Baal upon the roofs of the houses” denotes the worship of what is evil; “to pour out drink-offerings to other gods” denotes the worship of what is false.

[10] In Hosea:

They shall not dwell in Jehovah’s land, and Ephraim shall return into Egypt, and they shall eat what is unclean in Assyria; they shall not pour out wine to Jehovah (Hos. 9:3-4);

“not to dwell in Jehovah’s land” denotes not to be in the good of love; “Ephraim shall return into Egypt” denotes that the intellectual of the church will become mere knowledge and sensuous; “they shall eat what is unclean in Assyria” denotes impure and profane things from reasoning; “they shall not pour out wine to Jehovah” denotes no worship from truth.

[11] In Moses:

It shall be said, Where are their gods, the rock in which they trusted, that did eat the fat of the sacrifices, and drank the wine of their drink-offering? Let them arise and help them (Deuteronomy 33:37-38 [NCBSW: 32:37-38]);

“gods,” as above, denote falsities; “that did eat the fat of the sacrifices” denotes that they destroyed the good of worship; “that drank the wine of their drink-offering” denotes that they destroyed the truth of worship. Drink-offerings are also predicated of blood, in David:

They shall multiply their griefs, they have hastened to another, lest I pour out their drink-offerings of blood, and lest I take up their names upon my lips (Psalms 16:4);

and by these words are signified the profanations of truth; for in this sense “blood” denotes violence offered to charity (n. 374, 1005), and profanation (n. 1003).