9416. And I will give thee the tables of stone. That this signifies the book of the law, or the Word in the whole complex, is evident from the signification of “the tables,” as being that whereon were written the things which are of doctrine and of life, here the things which are of heavenly doctrine and of a life in accordance therewith. That these tables signify the book of the law, that is, the Word in the whole complex, is because the things which were inscribed on them contained in general all things that belong to heavenly life and doctrine. Wherefore also those things which were inscribed on them are called “the ten words” (Exodus 34:28; Deuteronomy 10:4); for by “ten” in the internal sense are signified all; and by “words” are signified the truths of doctrine, and the goods of life. (That “ten” denotes all, see n. 3107, 4638, 8468, 8540; that “words” denote the truths and goods of life and doctrine, n. 1288, 4692, 5272.) For this reason these tables signify the Word in the whole complex; in like manner as the law, which in a close sense signifies what was inscribed on these tables; in a less close sense the Word written by Moses; in a wide sense the historic Word; and in the widest sense the Word in its whole complex; as may be seen above (n. 6752). Moreover, the things inscribed on these tables were the first of the revelation of Divine truth, and were proclaimed by the Lord before all the people of Israel with a living voice. The things which are first signify all the rest in their order; and their being proclaimed by the Lord with a living voice signifies immediate Divine inspiration in the rest also. The reason why these tables were of stone was that “stone” signifies truth (n. 643, 1298, 3720, 6426), properly truth in ultimates (n. 8609); truth Divine in ultimates is the Word in the letter, such as it is on this earth (n. 9360).

[2] The reason why there was not one table, but two, was that there might be represented the conjunction of the Lord through the Word with the church, and through the church with the human race. Therefore they are also called “the tables of the covenant” (Deuteronomy 9:9, 11, 15); and the words inscribed are called “the words of the covenant” (Exodus 34:27-28), and also “the covenant” (Deuteronomy 4:13, 23); and the ark itself, in which the tables were placed, was called “the ark of the covenant” (Numbers 10:33; 14:44; Deuteronomy 10:8; 31:9, 25-26; Josh. 3:3, 6, 8, 1, 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); for a “covenant” denotes conjunction (n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778, 9396). Wherefore these tables were divided the one from the other; but were joined together by attachment; and the writing was continued from one table on to the other, as though it was upon one table; but not according to the common opinion, some commandments upon one table, and some upon the other. For by one being divided into two, and by the two being thus joined together, or placed beside each other, is signified the conjunction of the Lord with man. For this reason covenants were entered into in a similar way; as with Abraham by a she-calf, a she-goat, and a ram divided in the middle, and by one part being placed opposite the other (Genesis 15:9-12); in this chapter also by the blood being put in basins, and half of it being sprinkled on the altar, and half upon the people (verses 6, 8); and in general by all the sacrifices, a part of which was burnt upon the altar, and a part was given to the people to eat. The like was also represented by the breaking of bread by the Lord (Matthew 14:19; 15:36; 26:26; Mark 6:41; 8:6; 14:22; Luke 9:16; 22:19; 24:30, 35). Hence also it is that by “two” in the Word is signified conjunction (n. 5194, 8423), here, that of the Lord and heaven, or of the Lord and the church, thus also of good and truth, which conjunction is called the heavenly marriage. From this it can be seen why there were two tables, and why they were written on the two sides, on the one side and on the other (Exodus 32:15-16).

[3] Moreover, “writing” and “engraving” on “tables” signify in the Word those things which must be impressed on the memory and on the life, and which are therefore to be lasting; as in Isaiah:

Write it before them on a table, and impress it on a book, that it may be for the latter day forever even to eternity (Isaiah 30:8).

The sin of Judah is written with a pen of iron, with a point of a diamond; it is graven upon the table of their heart, and upon the horns of your altars (Jeremiah 17:1).

Jehovah said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for the appointed time; though it tarry, wait for it; because coming it will come (Hab. 2:2-3).

3720. This is none other than the house of God. That this signifies the Lord’s kingdom in the ultimate of order, is evident from the signification of the “house of God.” Mention is made of the “house of God” in many passages of the Word, and in the external sense, or according to the letter, it signifies a consecrated building where there is holy worship; but in the internal sense it signifies the church; and in a more universal sense, heaven; and in the most universal sense, the Lord’s universal kingdom; in the supreme sense, however, it signifies the Lord Himself as to the Divine Human. In the Word we sometimes read of the “house of God,” sometimes of the “temple,” both having the same signification, but with this difference-that the “house of God” is mentioned where good is treated of; but the “temple” where truth is treated of. From this it is manifest that by the “house of God” is signified the Lord’s celestial church, and in a more universal sense the heaven of the celestial angels, and in the most universal sense the Lord’s celestial kingdom, and in the supreme sense the Lord as to Divine good; and that by the “temple” is signified the Lord’s spiritual church, and in a more universal sense the heaven of the spiritual angels, in the most universal sense the Lord’s spiritual kingdom, and in the supreme sense the Lord as to Divine truth (see n. 2048). The reason why the “house of God” signifies the celestial which is of good, and the “temple” the spiritual which is of truth, is that in the Word a “house” signifies good (n. 710, 2233, 2234, 2559, 3128, 3652), and also because among the most ancient people the houses were constructed of wood, for the reason that “wood” signifies good (n. 643, 1110, 2784, 2812); whereas “temple” signifies truth, because the temples were constructed of stones; and that “stones” signify truths, may be seen above (n. 643, 1296, 1298).

[2] That “wood” and “stone” have such a signification, is not only evident from the Word where they are mentioned, but also from the representatives in the other life; for they who place merit in good works, appear to themselves to cut wood; and they who place merit in truths, in that they have believed themselves to have been better acquainted with truth than others, and yet have lived evilly, appear to themselves to cut stones; which things have often been seen by me. From this I was assured what is the signification of wood and stone, namely that “wood” signifies good, and “stone” truth; and also from the experience that when a wooden house was seen, there was instantly presented an idea of good; but when a house of stone was seen, there was presented an idea of truth; concerning which I was instructed by angels. For this reason, when mention is made in the Word of the “house of God,” there is presented to the angels the idea of good, and good of such a quality as is treated of in that connection; and when mention is made of a “temple,” there is presented to them the idea of truth, and truth of such a quality as is treated of in that connection. From this again we can infer how deep and utterly hidden are the heavenly arcana in the Word.

[3] The reason why by the “house of God” is here signified the Lord’s kingdom in the ultimate of order, is that Jacob is treated of, by whom is represented the Lord’s Divine natural, as frequently shown above. The natural is in the ultimate of order, for in this all the interior things are terminated and are together; and because they are together, and thus things innumerable are viewed together as a one, there is relative obscurity there. This relative obscurity has been spoken of several times before.