9954. 'And you shall anoint them' means a representative sign of the Lord in respect of the good of love. This is clear from the meaning of 'anointing' as consecrating to serve as a representative sign, dealt with in 9474. The reason why to serve as a representative sign of the Lord in respect of the good of love is meant, or what amounts to the same thing, to serve as a representative sign of the good of love that comes from the Lord, is that 'oil', which was used to carry out anointing, means the good of love, 886, 4582, 4638, 9780. It is of interest to know what is implied in all this, since anointing has remained in practice from ancient times down to the present day (monarchs are anointed), and anointing is held to be holy today in just the same way as it was in former times. It was among the ancients - in whose times every act of worship involved the use of representative signs, that is to say, of such things as served to represent realities of a more internal nature, which are those of faith and love derived from the Lord and offered back to Him, thus which are Divine - that the practice of anointing came in; it came in because 'the oil' that was used to carry out the anointing was a sign of the good of love. For the ancients knew that the good of love was the essential reality which gives life to everything constituting the Church and worship. That good is the Essential Being (Esse) of life; for the Divine flows in by way of the good of love with a person and composes his life - heavenly life when truths are received within good. From this it is evident what anointing represented, and that because of its representation objects which had been anointed were called holy and also held to be holy. Such objects served the Church to represent Divine and heavenly realities, and in the highest sense the Lord Himself, who is Good itself, thus to represent the good of love which comes from Him, and also the truth of faith, to the extent that this has life from the good of love. This now explains why in ancient times they anointed stones set up as pillars, and also weapons of war, such as shields; later on the altar and all its vessels, as well as the tent of meeting and everything in it; and in addition those who were to serve in the priestly office, and their garments, also prophets, and at length kings, who were therefore called Jehovah's Anointed. It also became a common practice to anoint oneself and others to bear witness to gladness of mind and goodwill.

[2] 1. They anointed stones set up as pillars

This is clear in the Book of Genesis,

In the morning Jacob rose up early, and took the stone which he had placed as his headrest, and placed it as a pillar and poured oil on the top of it. Genesis 28:18.

The reason why stones were anointed in this manner was that truths were meant by 'stones', and truths devoid of good do not have the life of heaven, that is, life from the Divine, within them. When therefore stones had been anointed with oil they represented truths oiled with good, and in the highest sense Divine Truth emanating from the Lord's Divine Good, and so represented the Lord Himself, who was consequently called The Stone of Israel, 6426.

Truths are meant by 'stones', see 643, 1298, 3720, 3769, 3771, 3773, 3789, 3798, 6426, 8941, 9476.

They are in like manner meant by 'pillars', 3727, 4580, 9388, 9389.

'Anointing pillars' means causing truths to be oiled with good, thus to be the truths of good, and so to exist as good, 3728, 4090, 4582.

The fact that stones set up as pillars were held to be holy is clear in the same chapter of Genesis, where it says,

Jacob called the name of that place Bethel, and said, If I come back in peace to my father's house, this stone which I have placed as a pillar will be God's house. Genesis 28:19, 21-22.

Bethel is [a name meaning] God's house, and God's house is the Church, also heaven, and in the highest sense it is the Lord Himself, 3720.

[3] 2. They anointed weapons of war, such as shields

This is clear in Isaiah,

Rise up, O princes, anoint the shield. Isaiah 21:5.

And in the second Book of Samuel,

The shield of heroes was defiled, the shield of Saul was not anointed with oil. 2 Samuel 1:21.

The reason why weapons of war were anointed was that they were a sign of truths engaged in conflict against falsities, truths oiled with good being what prevail over them, but not truths devoid of good. When weapons of war had been anointed therefore they represented truths emanating from good that comes from the Lord, thus truths which the Lord Himself, when present with people, employs to fight on their behalf against falsities arising from evil, that is, against the hells. Regarding 'weapons of war', that they mean truths engaged in conflict against falsities, see 1788, 2686. For in the Word 'war' means spiritual conflict, 1664, 2686, 8273, 8295, and 'enemies' the hells, in general evils and falsities, 2851, 8289, 9314.

[4] 3. They anointed the altar and all its vessels, also the tent of meeting and everything in it

This is clear in Moses,

Jehovah said to Moses, You shall anoint the altar and sanctify it. Exodus 29:36.

In the same author,

You shall make the holy anointing oil, ¹ with which you shall anoint the tent of meeting, and the ark of the Testimony, and the table and all its vessels, and the lampstand and all its vessels, and the altar of incense, and the altar of burnt offering and all its vessels, and the laver and its base. Thus you shall sanctify them, that they may be most holy. Everyone who touches them will make himself holy. Exodus 30:25-29.

In the same author,

You shall take the oil of anointing, and anoint the dwelling-place and all that is in it, and sanctify it and all its vessels, that it may be holy. You shall also anoint the altar of burnt offering and all its vessels, and make the altar holy, that the altar may be most holy; and you shall anoint the laver and its base, and sanctify it. Exodus 40:9-11.

In the same author,

Moses anointed the dwelling-place and everything that was in it. After this he sprinkled some of the oil over the altar and all its vessels, and the laver and its shaft, to sanctify them. Leviticus 8:10-12; Numbers 7:1.

[5] The reason why the altar had to be anointed, also the dwelling-place and everything there, was that they might represent the Divine and holy things of heaven and of the Church, consequently the holy things of worship. They could not have represented these things unless they had been consecrated to do so by something such as served to represent the good of love. For the Divine comes in through the good of love, and through this good is present in heaven and in the Church, and therefore also in worship. Without that good the Divine cannot come in or be present, only what composes the human self, and with that self hell, and with hell evil and falsity; for the human self is nothing else. From this it is evident why anointing was effected by the use of oil; for 'oil' in the representative sense is the good of love, see 886, 4582, 4638, 9780; the altar was the chief representative of the Lord, and consequently of worship springing from the good of love, 2777, 2811, 4489, 4541, 8935, 8940, 9388, 9389, 9714; and the dwelling-place with the ark in it was the chief representative of heaven in which the Lord was present, 9457, 9481, 9485, 9594, 9596, 9632, 9784. As regards the human self or proprium, that it consists of nothing but evil and falsity, thus nothing but hell, 210, 215, 694, 874-876, 987, 1047, 3812 (end), 5660, 8480, 8941, 8944; and in the measure that what composes the human self is removed, the Lord can be present, 1023, 1044, 4007 (end).

[6] 4. They anointed those who were to serve in the priestly office, and their garments

This is clear in Moses,

Take the oil of anointing, and you shall pour it over Aaron's head, and you shall anoint him. Exodus 29:7; 30:30.

In the same author,

Clothe Aaron with the holy garments, ² and you shall anoint him and make him holy, that he may serve Me in the priestly office. And you shall anoint his sons, as you anointed the father; and it shall be, that their anointing may make them an everlasting priesthood throughout their generations. ³ Exodus 40:13-15.

In the same author,

Moses poured some of the oil over Aaron's head, and anointed him, to make him holy. Then he took some of the oil of anointing and some of the blood which was on the altar, and sprinkled it over Aaron, over his garments, over his sons, and over the garments of his sons with him, and sanctified Aaron, his garments, his sons also, and the garments of his sons with him. Leviticus 8:12, 30.

[7] The reason why Aaron had to be anointed, and his sons had to be anointed, also their actual garments, was that they might represent the Lord in respect of Divine Good, and in respect of Divine Truth emanating from that Good, Aaron representing the Lord in respect of that Divine Good and his sons in respect of the emanating Divine Truth, and in general that the priesthood might represent the Lord in respect of all the work of salvation. They had to be anointed in their garments, Exodus 29:29, because Aaron's garments represented the Lord's spiritual kingdom lying adjacent to His celestial kingdom. The celestial kingdom is where the good of love to the Lord derived from the Lord reigns, so that the flow of the Divine into the spiritual kingdom is accomplished by way of the good of love. This was why being consecrated to serve as a representative sign was accomplished by the use of oil, which in the spiritual sense is the good of love.

Aaron represented the Lord in respect of Divine Good, see 9806.

His sons represented the Lord in respect of Divine Truth emanating from Divine Good, 9807.

The priestly office in general represented the Lord in respect of all the work of salvation, 9809.

Aaron's garments represented the Lord's spiritual kingdom lying adjacent to His celestial kingdom, 9814.

His sons' garments represented the things that emanate from there, 9946, 9950.

The good of love to the Lord reigns in the celestial kingdom, see the places referred to in 9277.

[8] Since being consecrated to serve as a representative sign was accomplished by means of anointing, and since Aaron and his sons represented the Lord and what comes from Him, the holy things of the children of Israel - that is, the gifts which they presented to Jehovah, called 'heave offerings' - were given to Aaron and his sons; and they are spoken of as 'the anointing' and also as 'for the anointing', ⁴ meaning the representation or for the representation of the Lord, and what comes from Him, as is clear from the following in Moses,

The breast of the wave offering, and the flank of the heave offering I have received from the children of Israel, from the sacrifices of peace offerings; I have given them to Aaron and his sons. This is the anointing of Aaron and the anointing of his sons from the fire offerings to Jehovah, which I decreed to give them, on the day they were anointed, ⁵ from among the children of Israel. Leviticus 7:34-36.

And elsewhere in the same author,

Jehovah spoke to Aaron, Behold, I have given you charge of My heave offerings, even all the holy things of the children of Israel; I have given them to you for the anointing, and to your sons, as a statute forever. Every offering of theirs, even every minchah of theirs, even every sacrifice of sin offering and guilt offering, every wave offering of the children of Israel, all the best ⁶ of pure oil, and all the best ⁶ of the new wine and the grain, their firstfruits which they will give to Jehovah I have given to you. Also every devoted thing in Israel, everything opening the womb, thus every heave offering of holy things [shall be yours]. You shall not have an inheritance in their land, nor shall any portion be yours in their midst. I am your portion and your inheritance in the midst of the children of Israel. Numbers 18:8-20.

From these quotations it is evident that 'the anointing' means the representation, for it was through being anointed that they were consecrated to serve as a representative sign, a sign which meant that everything in heaven and the Church is made holy through the good of love which comes from the Lord, and that the good of love is the Lord as He is present with them. This explains why it says that Jehovah is his ⁷ 'portion and inheritance'.

[9] 5. They also anointed prophets

This is clear in the first Book of Kings,

Jehovah said to Elijah, Anoint Hazael as king over the Syrians, and anoint Jehu as king over Israel, and anoint Elisha as prophet in place of you. 1 Kings 19:15-16.

And in Isaiah,

The Spirit of the Lord Jehovih is upon Me, therefore Jehovah has anointed Me to bring good tidings to the poor. He has sent Me to bind up the broken in heart, to preach liberty to the captives. Isaiah 61:1.

The reason why prophets were anointed was that prophets represented the Lord in respect of teachings that present Divine Truth, thus in respect of the Word since this consists of teachings that present Divine Truth. Regarding prophets, that they represented the Word, see 3652, 7269, Elijah and Elisha in particular, 2762, 5247 (end), 9372. And - as the Lord Himself teaches in Luke 4:18-21 - the Lord in respect of His Divine Human is the One who is being represented, and so is the One who 'He whom Jehovah has anointed' is used to mean.

[10] 6. Afterwards they anointed kings, and these were called Jehovah's Anointed

This is clear from a large number of places in the Word, such as 1 Samuel 10:1; 15:1, 17; 16:3, 6, 12; 24:6, 10; 26:9, 11, 16, 23; 2 Samuel 1:16; 2:4, 7; 5:3; 19:21; 1 Kings 1:34, 45; 19:15-16; 2 Kings 9:3; 11:12; 23:30; Lamentations 4:20; Habakkuk 3:13; Psalms 2:2, 6; 20:6; 28:8; 45:7; 84:9; 89:20, 38, 51; 132:17; and elsewhere. The reason why they anointed kings was in order that they might represent the Lord in respect of judgement based on Divine Truth. Consequently truths that are God's are meant in the Word by 'kings', see 1672, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068, 6148.

[11] Kings were called Jehovah's Anointed, and therefore it was utterly forbidden to do them harm, because 'Jehovah's Anointed' is used to mean the Lord's Divine Human, though in the sense of the letter the title is applied to a king who had been anointed with oil. While He was in the world the Lord was Divine Truth itself as to His Humanity, and Divine Good itself as to that Essential Being (Esse) constituting the life within Him, the equivalent of which in people is called the soul from the father; for He was conceived from Jehovah. In the Word Jehovah is the Divine Good of Divine Love, and that Good is the Essential Being (Esse) of every human life. Consequently the Lord alone was 'Jehovah's Anointed' in all that He was and in all that He did (ipsa essentia et ipso actu); for Divine Good was within Him, and Divine Truth emanating from that Good was within His Humanity while He was in the world, see the places referred to in 9194, 9315(end). Earthly kings were not Jehovah's Anointed, but served to represent the Lord, who alone was Jehovah's Anointed; and this was why, because they had been anointed, it was utterly forbidden to do harm to earthly kings. But the anointing of earthly kings was accomplished by the use of oil, whereas the anointing of the Lord in respect of His Divine Human was accomplished by means of the actual Divine Good of Divine Love which oil represented. This is why He was called Messiah and Christ, Messiah meaning the Anointed in Hebrew, and Christ meaning the like in Greek, John 1:41; 4:25.

[12] From all this it becomes clear that where the term 'Jehovah's Anointed' is used in the Word the Lord is meant, as in Isaiah,

The Spirit of the Lord Jehovih is upon Me, therefore Jehovah has anointed Me to bring good tidings to the poor. He has sent Me to bind up the broken in heart, to preach liberty to the captives. Isaiah 61:1.

The truth that the Lord in respect of His Divine Human is the One whom Jehovah had anointed is clear in Luke, where the Lord declares it explicitly in the following words,

The book of the prophet Isaiah was handed to Jesus, and He unrolled the book, and found the place where it was written, The Spirit of the Lord is upon Me, because He has anointed Me. He has sent Me to bring good tidings to the poor, to heal the crushed at heart, ⁸ to preach good tidings of forgiveness to the bound, and of sight to the blind, to release the wounded with forgiveness, to preach the acceptable year of the Lord. After this He rolled up the book, gave it to the minister, and sat down. The eyes however of all who were in the synagogue were fixed on Him. He began to say to them, Today this scripture has been fulfilled in your ears. Luke 4:17-21.

[13] In Daniel,

Know therefore and perceive that from the going forth of the Word to restore and to build Jerusalem until the Messiah, the Prince, there will be seven weeks. Daniel 9:25.

'Building Jerusalem' means establishing the Church, 'Jerusalem' being the Church, 3654. 'The Messiah, the Prince', or the Anointed One, is the Lord in respect of the Divine Human. In the same prophet,

Seventy weeks have been decreed to seal up vision and prophet, and to anoint the Holy of Holies. Daniel 9:24.

'Sealing up vision and prophet' means drawing to a close those things that have been declared in the Word regarding the Lord and fulfilling them. 'Anointing the Holy of Holies' refers to the Lord's Divine Human in which the Divine Good of Divine Love, or Jehovah, was present.

[14] 'Jehovah's Anointed' is again used to mean the Lord in the following places: In David,

The kings of the earth have set themselves, and the masters of the earth have taken counsel together, against Jehovah and against His Anointed. I have anointed My king over Zion, the mountain of My holiness. Psalms 2:2, 6.

'The kings of the earth' are falsities, and 'the masters' evils, that come from the hells, against which the Lord fought while He was in the world, and which He overcame and subdued. 'Jehovah's Anointed' is the Lord in respect of His Divine Human, for from this Human He fought them. 'Zion, the mountain of holiness' over which, it says, the Anointed will be king, is the celestial kingdom, which is governed by the good of love. This kingdom is the inmost part of heaven and the inmost of the Church.

[15] In the same author,

I have found My servant David; with the oil of holiness I have anointed him. Psalms 89:20.

By 'David' here the Lord is meant, as also elsewhere, see 1888. 'The oil of holiness' with which Jehovah anointed Him is the Divine Good of Divine Love, 886, 4582, 4638. The fact that the Lord is the One who is meant in this verse by 'David' is evident from other verses before and after it, for among much else they say,

You spoke in a vision regarding Your Holy One, I will set His hand in the sea, and His right hand in the rivers. He will cry to Me, You are My Father. I will also make Him the Firstborn, supreme over the kings of the earth. I will establish His seed forever, and His throne as the days of the heavens. Psalms 89:19, 25-29.

[16] The like occurs elsewhere in the same author,

In Zion I will make the horn of David to spring forth, I will make ready a lamp for My Anointed; His enemies I will clothe with shame, and upon Himself His crown will flourish. Psalms 132:17-18.

Here also the Lord is meant by 'David', as is evident from previous verses in the Psalm which say,

Behold, we heard of Him in Ephrathah, we found Him in the fields of the wood. We will enter His dwelling-places, we will bow down at His footstool. Your priests will be clothed with righteousness, and Your holy ones will shout for joy. For Your servant David's sake do not turn away the face of Your Anointed. Psalms 132:6-10.

From these verses it becomes clear that the Lord in respect of His Divine Human is meant by 'David, Jehovah's Anointed'.

[17] In Jeremiah,

They pursued us over the mountains, they lay in wait for us in the wilderness. The Breath ⁸ of our nostrils, Jehovah's Anointed, was caught in their pits, of whom we had said, In His shadow we shall live among the nations. Lamentations 4:19-20.

Here also 'Jehovah's Anointed' is used to mean the Lord, for the subject is the assault made on Divine Truth by falsities and evils, meant by their pursuing over the mountains and lying in wait in the wilderness. 'The Breath of nostrils' is real heavenly life which comes from the Lord, 9818.

[18] From all this it may now be recognized why it was utterly forbidden to do harm to Jehovah's Anointed, as is again evident from the Word, for example in the first Book of Samuel,

David said, Jehovah forbid me that I should do this thing to my master, Jehovah's Anointed, and raise ¹⁰ my hand against him, since he is Jehovah's Anointed. 1 Samuel 24:6, 10.

And in another place,

David said to Abishai, Do not destroy him, for who can raise ¹¹ a hand against Jehovah's Anointed and be innocent? 1 Samuel 26:9.

In the second Book of Samuel,

David said to him who said he had killed Saul, Your blood is on your own head, because you have said, I have killed Jehovah's Anointed. 2 Samuel 1:16.

And in another place,

Abishai said, Shall not Shimei be killed on account of this, that he cursed Jehovah's Anointed? 2 Samuel 19:21.

Shimei was therefore put to death by Solomon's command, see 1 Kings 2:36-end.

[19] 7. It became a common practice to anoint oneself and others, to bear witness to gladness of mind and goodwill

This is clear in the following places: In Daniel,

I, Daniel, was mourning for three weeks. I did not eat pleasant bread, and flesh and wine did not come to my mouth, and I did not anoint myself at all, until the three whole weeks were completed. Daniel 10:2-3.

In Matthew,

When you fast, anoint your head and wash your face, so that you do not appear to people to be fasting, but to your Father in secret. Matthew 6:17-18.

'Fasting' means being in mourning. In Amos,

... who drink from bowls of wine, and anoint themselves with the best of oils, but feel no grief over the ruin of Joseph. Amos 6:6.

In Ezekiel,

I washed you with water, and washed away the blood from upon you, ¹² and anointed you with oil. Ezekiel 16:9.

This refers to Jerusalem, by which the Church is meant. In Micah,

You will tread olives but not anoint yourself with oil. Micah 6:15.

In Moses,

You will have olive trees within all your borders, but you will not anoint yourself with oil, because your olive will be shaken off. Deuteronomy 28:40.

In Isaiah,

To give them beauty ¹³ for ashes, the oil of joy for mourning. Isaiah 61:3.

In David,

Your God has anointed you with the oil of gladness more than your companions. Psalms 45:7.

In the same author,

You spread a table before me in the presence of my enemies; You make my head fat with oil. Psalms 23:5.

In the same author,

You will exalt my horn like that of a unicorn; I will grow old with green oil. ¹⁴ Psalms 92:10.

In the same author,

Wine gladdens the human heart, to cheer the face with oil. Psalms 104:15.

In Mark,

The disciples went out and anointed many sick people with oil, and healed them. Mark 6:13.

In Luke,

Jesus said to Simon, I entered your house, and you did not anoint My head with oil; but this woman has anointed My feet with ointment. Luke 7:44, 46.

[20] From all this it is evident that it became the practice to anoint themselves and others with oil. They did so not with 'the holy oil' with which priests, kings, the altar, and the tabernacle were anointed, but with ordinary oil because this oil was a sign of the gladness and bliss that belong to the good of love. 'The holy oil' however was a sign of Divine Good, about which it says, It shall not be poured on human flesh, and as to the composition of it, you shall not make any other like it; it shall be holy to you. The man who prepares any other like it, or who puts any of it on a foreigner, shall be cut off from his people. Exodus 30:32-33, 38.

Poznámky pod čarou:

9296. 'And the feast of ingathering at the end of the year, when you have gathered in [the fruit of] your labours from the field' means the worship of a thankful mind on account of the implanting of good after that, and so on account of regeneration and complete deliverance from damnation. This is clear from the meaning of 'the feast' as worship of the Lord and thanksgiving, dealt with above in 9286, 9287, 9294, and so the worship of a thankful mind; from the meaning of 'ingathering', when speaking of the implanting of truth in good, as the implanting of good itself; from the meaning of 'the end of the year' as the end of labours; and from the meaning of 'when you have gathered in [the fruit of] your labours from the field' as the enjoyment and use of all that has been planted in good. For not only products of the field are meant by 'labours' but also those of the vineyard and the olive-grove, so that the fruits of the earth are meant, as is evident from the description of this feast in Moses,

You shall celebrate the feast of tabernacles seven days, when you gather in from your threshing-floor, and from your winepress. And Jehovah your God will bless you in all your produce, and in all the labour of your hands. Deuteronomy 16:13, 15.

And elsewhere,

On the fifteenth day of the seventh month, when you have gathered in the fruit of the earth, you shall keep the feast of Jehovah seven days. Leviticus 23:39.

[2] Since this feast means worshipping the Lord with a thankful mind on account of the implanting of good, and so on account of complete deliverance from damnation, what the implanting of good is must first be explained here. It has been shown in various places already that a person has two powers of life - the understanding and the will - and that the understanding is dedicated to receiving truth and the will to receiving good. For there are two realities to which all things throughout creation, both in heaven and in the world, have connection, namely truth and good. From this it is also evident that these two realities compose a person's life, that the truth of faith and the good of charity compose his new life, and that unless they have both been implanted in the person he has no new life. In what way the truth of faith is sown and implanted in a person is well known in the Church, but in what way the good of charity is, is not as yet so well known. When a person is a young child he receives good from the Lord, that good being the good of innocence as it exists with young children. This good composes the first beginnings of a new will with a person, and it develops in the next period of life in the measure that he leads an innocent life among those of his own age, behaves properly in life and does what he is told by parents and teachers. It develops more fully however with those who subsequently allow themselves to be regenerated. This the Lord foresees, and according to the state of their subsequent life He makes provision for it. For in every present moment the Lord foresees what is bad and provides what is good; He does so from the moment the person is conceived even into eternity. At a later stage, when the person has grown up and starts to think from self, then to the extent that he is carried away by the delights of self-love and love of the world that new will, that is, first beginnings of a new will, is closed, and to the extent that he is not carried away by those delights it is opened and also perfected.

[3] But in what way it is perfected through the implanting of truth must be stated next. That new will, which is formed from the good of innocence, is the dwelling-place by means of which the Lord comes in and resides with a person, rousing the person to will what is good, and from willing good to doing it. This influx is effective with a person to the extent that he refrains from evils. It gives him the ability to know, see into, reflect on, and have an understanding of truths and forms of good. The truths and forms of good occur on the level of both private and public life, and he receives that ability according to his delight in service. After this the Lord flows by way of that good into the truths the person knows from the teachings of the Church; He then summons from his memory the kinds of truths that may help him serve usefully in life, implanting those truths in the good and perfecting it. So it is that the good present with a person depends entirely on his service in life. If that service is rendered for his neighbour's benefit, that is, for the good of fellow-citizen, country, Church, heaven, and for the Lord, then that good is the good of charity. But if his service in life is rendered solely for the sake of self and the world, then those first beginnings of a new will are closed. Below them a will is formed from the evils of self-love and love of the world, and arising from this an understanding from falsities. This will is closed above and open below, that is, it is closed in heaven's direction and open in the world's. All this shows in what way truths are planted in good and give it form. It also shows that when a person is governed by good he is in heaven with the Lord; for as stated above, the new will, where the good of charity resides, is the Lord's dwelling-place and is therefore heaven with a person. And the new understanding extending from it is so to speak a tabernacle or booth through which people pass in and out.

[4] These kinds of things in general and in particular were represented by this feast, which was a feast of ingathering of the fruits of the earth, and was called the feast of tabernacles. The establishment of this feast, spoken of in Moses as follows, shows that this is so,

On the fifteenth day of the seventh month, when you have gathered in the fruit of the earth, you shall keep the feast of Jehovah seven days; on the first day there shall be a sabbath, and on the eighth day a sabbath. And you shall take for yourselves on the first day the fruit of a fine tree, ¹ fronds of palm trees, and the bough of a thick tree, and willows of the powerful stream; and you shall be glad before Jehovah your God seven days. You shall dwell in tabernacles seven days. All native Israelites shall dwell in tabernacles, that your generations may know that I caused the children of Israel to dwell in tabernacles when I brought them out of the land of Egypt. Leviticus 23:39-44.

And elsewhere,

You shall celebrate the feast of tabernacles seven days, when you gather in from your threshing-floor, and from your press. You shall be glad in your feast, you and your son and your daughter and your male slave and your female slave and the Levite and the sojourner and the orphan and the widow who are within your gates. And you will be altogether glad. Deuteronomy 16:13-15.

[5] The state when good has been implanted by the Lord through truth, thus the state when heaven resides with a person, was represented by this feast. This is evident from the internal sense of all that is mentioned in these passages, which is this: The fifteenth day of the seventh month means the end of the former state and the beginning of a new state. (That this is the meaning of the fifteenth, see 8400, and also of the seventh, 728, 6508, 8976, 9228.) The fruit of the earth, which had been gathered in by then, means the good of charity, 43, 55, 913, 983, 2846, 2847, 3146, 7690, 7692. Gathering in from the threshing-floor and from the press has a similar meaning. For grain, which is a product of the threshing-floor, is the good of truth, 5295, 5410; wine, which is a product of the press, is truth derived from good, 6377; and oil, which is also a product of the press, is good which is a source of truth, 886, 3728, 4582, 4638. A sabbath on the first day and a sabbath on the eighth day mean the joining of truth to good, and in a reciprocal manner the joining of good to truth, the sabbath meaning truth and good joined together, 8495, 8510, 8890, 8893, 9274. The reason why the eighth day too was called a sabbath is that eighth meant the beginning of a new state, 2044, 8400 (end).

[6] The fruit of a fine tree which they were to take on the first day meant festivity and joy because good had been implanted, which is why the words you shall be glad before Jehovah follow; fronds of palm trees meant internal truths of that good, 8369; the bough of a thick (or tangled) tree meant relatively external truths of good, or known facts, 2831, 8133; and willows of the powerful stream meant rather more external truths, which belong to impressions received by the bodily senses. The tabernacles in which they were to dwell seven days means the holiness of love received from the Lord and offered in return to the Lord, 414, 1102, 2145, 2152, 3312, 3391, 4391, 4599, also the holiness of union, 8666. Native Israelites means those governed by the good of charity, and therefore also means - in the abstract sense - that good, 3654, 4598, 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833, 6426, 7957. The rejoicing of all at that time meant the joy such as that felt by those who are governed by good received from the Lord, thus such as that felt by those in heaven. For one who is governed by the good of charity received from the Lord is in heaven with the Lord. These are the things on account of which that feast was established.

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