10335. And I, behold I have given with him Aholiab, the son of Ahisamach, of the tribe of Dan. That this signifies those who are in the good and truth of faith, with whom the church is to be established, is evident from the representation of Aholiab, as being those who are in the good and truth of faith. That these are represented by Aholiab is because he was of the tribe of Dan, and by this tribe are signified those who are in the good and truth of faith (see n. 3923, 6396). The reason why these two, Bezalel of the tribe of Judah, and Aholiab of the tribe of Dan, were chosen to do the works by which were to be represented Divine celestial and spiritual things, was that by “Bezalel” are meant all who are in the good of love, and by “Aholiab” all who are in the good and truth of faith; thus by “Bezalel” are meant those who are in the inmost things, and by “Aholiab” those who are in the outermost things, of heaven and the church; and when the inmost and the outermost are mentioned, all are understood who are in the universal heaven and in the universal church (as may be seen above, n. 10329; and that when “first and last” are mentioned, all things are understood, n. 10044).

[2] Moreover, the tribe of Judah was actually the first of the tribes, and the tribe of Dan was the last of them. That the tribe of Judah was actually the first of the tribes is evident from the blessing of his sons by their father Israel, see Genesis 49, where Reuben, Simeon, and Levi, who were the firstborn, are cursed, and Judah is blessed. (See concerning Reuben, verses 3 and 4 that chapter; concerning Simeon and Levi, verses 5-7; and concerning Judah, verses 8-12.) (That Dan is the last of the tribes, see at n. 1710, 3929, 6396.) Moreover, in the inmost heaven are those who are in the good of love to the Lord, and in the outermost heaven are those who are in the truth of faith from good.

[3] It is said “in the truth of faith from good,” because the truth of faith is not the truth of faith with anyone unless it is from good, for truth is born from good; and therefore unless good is in truth, there is no soul in it, thus no life. Those who are in truths of faith from good are in the ultimates of heaven, but not those who are in truths of faith without good: these are not in heaven. As the truth of faith ministers to the good of love as what is last to what is first, therefore it is said of Aholiab that “Jehovah hath given him with Bezalel,” that is, to serve him; and it is said of Bezalel that “Jehovah hath filled him with the spirit of God in wisdom, and in intelligence, and in knowledge, and in all work” (verse 3).

8882. Thou shalt not take the name of Jehovah thy God in vain. ¹ That this signifies profanations and blasphemings of the truth and good of faith, is evident from the signification of “the name of God,” as being all in the complex by which the Lord is worshiped, thus all the truth and good of faith (see n. 2724, 3006, 6674); and from the signification of “taking in vain,” as being to profane and blaspheme. By “taking the name of God in vain” is properly signified to turn truth into evil, that is, to believe that it is truth, and nevertheless to live in evil; and it also denotes to turn good into falsity, that is, to live holily, and yet not to believe. Both are profanation (n. 4601), for believing is of the understanding, and living is of the will; and therefore in those who believe otherwise than they live, the thought and will are divided. But as the will continually flows into the understanding, for the understanding is the form of the will; that is, the will manifests itself there in light; therefore it is that when a man believes in one way and lives in another, truth and evil, or good and falsity, are conjoined; thus the things that are of heaven with man are conjoined with those which are of hell. This conjunction cannot be dissolved, and thereby the man be healed, except by a pulling asunder which carries away with it everything of spiritual life; and therefore these persons are sent into a hell the most grievous of all, where they are direfully tormented.

[2] This is what is meant by the words of the Lord in Matthew:

All sin and blasphemy shall be forgiven unto men; but the blasphemy of the spirit shall not be forgiven unto men. If anyone shall say a word against the Son of man, it shall be forgiven him; but he who shall speak against the Holy Spirit, it shall not be forgiven him, neither in this age, nor in that which is to come (Matthew 12:31-32).

Also by these words in Luke:

When the unclean spirit hath gone out of a man, he goeth through dry places, seeking rest; and finding none, he saith, I will return into my house whence I came out. And if on coming he findeth it swept and garnished, he goeth away and taketh seven other spirits worse than himself: and they enter in and dwell there; and the man’s last things become worse than the first (Luke 11:2426).

[3] By these words is described the profanation of truth from the Lord; by “the unclean spirit when he goeth out” is meant the acknowledgment and faith of truth; by “the house swept” is meant a life contrary to truths; by “his return with seven other spirits” is meant a state of profanation. These are the things which are signified by “taking the name of God in vain.” That such a state with man cannot be healed, thus cannot be forgiven, is signified also by the words which immediately follow, namely, “Jehovah will not hold him guiltless that taketh His name in vain,” by which is meant that it cannot be forgiven. (For further information about the nature of profanation, and who are guilty of it, see n. 593, 1003, 1008, 1010, 1059, 1327, 1328, 2051, 2426, 3398, 3399, 3402, 3489, 6348, 6595, 6959, 6963, 6971, 8394

[4] By “taking the name of God in vain” is also signified blasphemy, which takes place when those things which are of the Word, or of the doctrine of faith, thus which are holy, are held in derision, and are debased to unclean earthly things, and thus are defiled (see n. 4050, 5390). But by “taking the name of God in vain,” relatively to the Israelitish nation, which did not acknowledge any good and truth of faith (which are signified by “the name of God”), is meant the applying of the name of Jehovah, and also of the commandments and statutes which were commanded them, to the worship of idols, as they did in the wilderness to the worship of the golden calf, unto which they not only offered burnt offerings and sacrifices, and ate of the things sanctified thereby, but also called the day of its celebration “a feast to Jehovah,” as we read in Moses:

Aaron made of the gold a molten calf, and they said, These be thy gods, Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it, and made proclamation, and said, Tomorrow is a feast to Jehovah. And therefore they rose up in the morning of the next day, and offered burnt-offerings, and brought things eucharistic (Exodus 32:4-6).

[5] That those who thus took the name of Jehovah God in vain could not be forgiven, which is signified by their “not being held guiltless,” is evident from the words of Jehovah to Moses at that time concerning them, namely:

Him that hath sinned against Me, I will blot out of My book. Nevertheless go, lead this people in unto the place of which I have spoken unto thee; but in the day of My visitation I will visit their sin upon them (Exodus 32:33-34).

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