5321. And he made him ride in the second chariot. That this signifies a significative that from Him comes all the doctrine of good and truth, is evident from the signification of a “chariot,” as being the doctrine of good and truth (of which presently); hence his “making him ride in a chariot” is a significative that this doctrine comes therefrom. These words refer to what was previously said by Pharaoh: “Thou shalt be over my house, and upon thy mouth shall all my people kiss; only in the throne will I be greater than thou” (verse 40). That the doctrine of good and truth coming from Him is signified, is because by Joseph is represented the Lord as to the Divine spiritual (see n. 3971, 4669), thus as to the Divine truth from the Lord’s Divine Human (n. 4723, 4727), from which Divine truth is the celestial of the spiritual. That everything of the doctrine of good and truth is from this source, is because the Lord is doctrine itself, for everything of doctrine proceeds from Him, and everything of doctrine treats of Him; for all doctrine treats of the good of love and of the truth of faith. These are from the Lord, and therefore the Lord is not only in them, but also is both. From this it is evident that the doctrine that treats of good and truth, treats of the Lord only; and that it proceeds from His Divine Human.

[2] From the Divine Itself nothing of doctrine can possibly proceed except through the Divine Human, that is, through the Word, which in the supreme sense is the Divine truth from the Lord’s Divine Human. Not even the angels in the inmost heaven can apprehend that which proceeds immediately from the Divine Itself, because it is infinite, and therefore transcends all apprehension, even that of angels. But that which proceeds from the Lord’s Divine Human they can apprehend, because it treats of God as a Divine Man, concerning whom some idea can be formed from the Human; and any idea whatever formed about the Human is accepted, provided it flows from the good of innocence, and is in the good of charity. This is what is meant by the Lord’s words in John:

No man hath seen God at any time; the only begotten Son, who is in the bosom of the Father, He hath set Him forth (John 1:18).

In the same:

Ye have neither heard the Father’s voice at any time, nor seen His shape (John 5:37).

And in Matthew:

No one knoweth the Father, save the Son, and he to whomsoever the Son willeth to reveal Him (Matthew 11:27).

[3] “Chariots” are very frequently mentioned in the Word, but hardly anyone knows that they signify doctrinal things of good and truth, and also the memory-knowledges belonging to doctrinal things. The reason is that when a “chariot” is mentioned nothing spiritual enters the idea, but only the natural historical, and it is the same with the horses in front of the chariot; and yet by “horses” in the Word are signified things of the understanding (see n. 2760-2762, 3217), and therefore by a “chariot” are signified doctrinal things and the memory-knowledges belonging thereto.

[4] That “chariots” denote the doctrinal things of the church, and also memory-knowledges, has been evident to me from the chariots so often seen in the other life. There is also a place to the right near the lower earth where chariots and horses appear, with stalls set in order, and where are seen walking and conversing men who in the world have been learned, and have regarded the life as the end of learning. Such things appear to them from the angels in the higher heavens; for when these are discoursing about things of the understanding, of doctrine, and of knowledge, such objects appear to the spirits there.

[5] That such things are signified by “chariots” and “horses” is very obvious from the fact that Elijah appeared to be carried into heaven by a chariot of fire and horses of fire, and that he and also Elisha were called “the chariot of Israel and the horsemen thereof,” as we read in the second book of Kings:

Behold a chariot of fire and horses of fire came between them; and Elijah went up in a whirlwind into heaven. And Elisha saw it, and he cried, My father, my father, the chariot of Israel and the horsemen thereof (2 Kings 2:11-12);

and regarding Elisha in the same book:

When Elisha was fallen sick of his sickness whereof he died, and Joash the king of Israel came down unto him, and wept before his faces, and said, My father, my father, the chariot of Israel and the horsemen thereof (2 Kings 13:14).

The reason why they were so called is that by both Elijah and Elisha was represented the Lord as to the Word (see pref ace t o chapter 18 of Genesis, and n. 2762, 5247e). The Word itself is chiefly the doctrine of good and truth, for from it is everything of doctrine. It was for the same reason that to the boy whose eyes Jehovah opened, the mountain appeared “full of horses and chariots of fire round about Elisha” (2 Kings 6:17).

[6] That a “chariot” signifies what is doctrinal, and a “horse” what is intellectual, is evident also from other passages in the Word, as in Ezekiel:

Ye shall be sated upon My table with horse and chariot, with mighty man and every man of war. So will I set My glory among the nations (Ezekiel 39:20; Revelation 19:18); where the coming of the Lord is treated of. That by “horse and chariot” here are not signified horse and chariot, is plain to everyone; for they were not to be sated upon the Lord’s table with these, but with such things as are signified by “horse and chariot,” which are the things of the understanding and of the doctrine of good and truth.

[7] Similar things are signified by “horses” and “chariots,” in the following passages.

In David:

The chariots of God are two myriads, thousands of peaceful ones; the Lord is in them; Sinai is in the sanctuary (Psalms 68:17).

Again:

Jehovah covereth Himself with light as with a garment, He stretcheth out the heavens like a curtain, He layeth the beams of His chambers in the waters, He maketh the clouds His chariots, He walketh upon the wings of the wind (Psalms 104:2-3).

In Isaiah:

The prophecy of the wilderness of the sea. Thus hath the Lord said unto me, Set a watchman to watch, he will declare; so he saw a chariot, a pair of horsemen, a chariot of an ass, a chariot of a camel, and he hearkened a hearkening, a great hearkening; for a lion cried upon the watchtower, Lord, I stand continually in the daytime, and upon my ward I am set all the nights; then in very deed lo a chariot of a man, a pair of horsemen; and he said, Babylon is fallen, is fallen (Isaiah 21:1, 6-9).

[8] In the same:

Then will they bring all your brethren in all nations an offering to Jehovah, upon horses, and upon chariot, and upon litters, and upon mules, and upon couriers, to the mountain of My holiness, Jerusalem (Isaiah 66:20).

Again:

Behold Jehovah will come in fire, and His chariots shall be like the whirlwind (Isaiah 66:15).

In Habakkuk:

Was Jehovah enraged with the rivers? Was Thine anger against the rivers? Was Thy wrath against the sea, that Thou didst ride upon Thy horses? Thy chariots are salvation (Hab. 3:8).

In Zechariah:

I lifted up mine eyes and saw, and behold four chariots coming out from between two mountains; and the mountains were mountains of brass. In the first chariot were red horses; in the second chariot, black horses; in the third chariot, white horses; and in the fourth chariot, grizzled horses (Zech. 6:1-3).

[9] Also in Jeremiah:

There shall enter in by the gates of this city kings and princes sitting upon the throne of David, riding in the chariot and on horses, they and their princes, the man of Judah, and the inhabitants of Jerusalem; and this city shall be inhabited forever (Jeremiah 17:25; 22:4).

The “city that shall be inhabited forever” is not Jerusalem, but the Lord’s church signified by “Jerusalem” (n. 402, 2117, 3654); the “kings who shall enter in by the gates of that city” are not kings, but the truths of the church (n. 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068); thus “princes” are not princes, but the primary things of truth (n. 1482, 2089, 5044); “they who sit upon the throne of David” are Divine truths that proceed from the the Lord, (n. 5313); “they who ride in chariot and on horses” are the derivative things of understanding and of doctrine. “Chariots” are frequently mentioned also in the histories of the Word; and because these histories are all representative, and the expressions signify things such as are in the Lord’s kingdom and in the church, “chariots” therein also have a similar signification.

[10] As most of the expressions in the Word have also an opposite sense, so have “chariots,” and in this sense they signify doctrinal things of evil and falsity, and also the memory-knowledges that confirm them, as in these passages:

Woe unto them that go down into Egypt for help, and depend upon horse, and trust upon chariot, because they are many, and upon horsemen because they are very strong; but they look not unto the holy one of Israel (Isaiah 31:1).

By the hand of thy servants hast thou blasphemed the Lord, and hast said, By the multitude of my chariot am I come to the height of the mountains, the sides of Lebanon; where I will cut off the loftiness of its cedars, the choice of its fir trees (Isaiah 37:24);

a prophetic reply to the haughty words of Rabshakeh, the king of Assyria’s general.

In Jeremiah:

Behold waters coming up from the north that shall become an overflowing stream and shall overflow the land and the fullness thereof, the city and them that dwell therein, and all the inhabitant of the land shall howl at the voice of the stamping of the hoofs of his strong horses, at the tumult of his chariot, at the rumbling of his wheels (Jeremiah 47:2-3).

[11] In Ezekiel:

By reason of the abundance of his horses their dust shall cover thee; thy walls shall shake by reason of the voice of the horseman and of the wheel and of the chariot, when he shall come into thy gates, beside the entrances of a city wherein is made a breach; by the hoofs of his horses shall he tread down all thy streets (Ezekiel 26:10-11).

In Haggai:

I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the nations; I will also overthrow the chariot and those that ride in it, and the horses and their riders shall come down (Haggai 2:22).

In Zechariah:

I will cut off the chariot from Ephraim, and the horse from Jerusalem, I will cut off the battle bow; and He shall speak peace unto the nations (Zech. 9:10).

In Jeremiah:

Egypt riseth up like a stream, and his waters toss themselves like the streams; for he said, I will go up, I will cover the earth, I will destroy the city and the inhabitants therein. Go up, ye horses; rage, ye chariots (Jeremiah 46:8-9).

[12] By the “horses and chariots” with which the Egyptians pursued the sons of Israel, and with which Pharaoh entered the sea Suph, where the wheels of the chariots were taken off, and by other things said of the horses and chariots, which make the larger part of that description (Exodus 14:6-7, 9, 17, 23, 25-26; 15:4, 19), are signified the things of understanding, of doctrine, and of false knowledge, together with the reasonings founded on them, that pervert and extinguish the truths of the church. The destruction and death of such things is there described.

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).