9396. And he took the book of the covenant. That this signifies the Word in the letter with which the Word in heaven has been conjoined, is evident from the signification of “the book,” as being the Word in the whole complex (of which in what follows); and from the signification of a “covenant,” as being conjunction (n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778). By “the book of the covenant” is here meant everything the Lord spoke from Mount Sinai, for it is said just above (verse 4) “and Moses wrote all the words of Jehovah.” Consequently by “the book of the covenant” in a narrow sense is meant the Word revealed to Moses on Mount Sinai, and in a wide sense the Word in the whole complex, because this is the Divine truth revealed by the Lord. And as the Lord thereby conjoins Himself with the man of the church, it is “the book of the covenant,” because “covenant” denotes conjunction.

[2] But at the present day it is not known what is the conjunction of the Lord with the man of the church through the Word, because heaven is now closed. For at the present day scarcely anyone speaks with angels and spirits, and thereby knows how they perceive the Word; when yet this was known to the ancient, and especially to the most ancient people, for it was a common thing with them to speak with spirits and angels. The reason was that in ancient times, and especially in the most ancient times, men were interior men, for they thought in the spirit almost abstractedly from the body; whereas modern men are exterior men, and think in the body almost abstractedly from the spirit. Hence it is that heaven has as it were gone away from man; for the communication of heaven is with the internal man when this can be abstracted from the body, but not with the external man immediately. Consequently the nature of the conjunction of the Lord with man through the Word is not now known.

[3] Those who think from the sensuous of the body, and not from the sensuous of the spirit, must needs conceive that the sense of the Word in heaven is such as it is in the world, that is, such as it is in the letter. If it be said that the sense of the Word in heaven is such as is the thought of the internal man, which is devoid of material ideas, that is, of worldly, bodily, and earthly ideas, this would now be a paradox; and especially if it should be said that the sense of the Word in heaven differs as much from its sense in the world (that is, in the letter), as a heavenly paradise differs from an earthly one, and as heavenly food and drink differ from earthly. How great the difference is, appears from the fact that the heavenly paradise is intelligence and wisdom; that heavenly food is all the good of love and charity; and heavenly drink all the truth of faith from this good. At the present day who would not marvel if he should hear that when mention is made in the Word of a “paradise,” a “garden,” a “vineyard,” in heaven there are perceived no paradise, garden, or vineyard; but instead of these such things as belong to intelligence and wisdom from the Lord; and that when mention is made of meat and drink, such as “bread,” “flesh,” “wine,” “water,” instead of these there are perceived in heaven such things as belong to the good of love and truth of faith from the Lord; and this not by unfoldings nor in a comparative manner, but in actuality from correspondences; because the heavenly things that pertain to wisdom, intelligence, the good of love, and the truth of faith, correspond in actuality to these earthly things. And into this correspondence was the internal man created relatively to the external man; thus heaven which is in the internal man relatively to the world which is in the external man. And such is the case in general. That in heaven the Word is understood and perceived according to correspondences, and that this sense is the internal sense, has been shown throughout in the preceding pages.

[4] He who apprehends what has just been said, can know, and in some measure perceive, that through the Word there is a conjunction of man with heaven, and through heaven with the Lord; and that without the Word there would be no conjunction. (See what has been shown on this subject in n. 2143, 7153, 7381, 8920, 9094, 9212, 9216, 9357, and in many other places.) From this it is now evident why Moses took the book of the covenant and read it before the people; and why he then sprinkled the blood on the people and said, “Behold the blood of the covenant.” This was done for the reason that in heaven the blood of the sacrifice denotes the Divine truth proceeding from the Lord, thus on our earth the Word (n. 9393). As by a “covenant” is signified conjunction, and as conjunction is effected through the Divine truth that proceeds from the Lord, that is, the Word, therefore all things that belong to the Divine truth from the Lord, or to the Word, are called a “covenant,” such as the tables on which the ten commandments were written, and also the judgments, statutes, and all other things contained in the books of Moses, and in general all things contained in the Word of both Old and New Testaments.

[5] That the tables on which the ten commandments were written were called a “covenant,” is evident from Moses:

Jehovah wrote upon the tables the words of the covenant, the ten words (Exodus 34:28).

I went up into the mountain to receive the tables of stone, even the tables of the covenant which Jehovah made with you; Jehovah gave me the two tables of stone, even the tables of the covenant. I came down from the mountain, when the mountain was burning with fire; and the two tables of the covenant were on my two hands (Deuteronomy 9:9, 11, 15).

Jehovah declared unto you His covenant, which He commanded you to do, even the ten words, which He wrote upon the tables of stone. Take heed unto yourselves, lest ye forget the covenant of Jehovah your God, which He made with you (Deuteronomy 4:13, 23).

As the two tables were deposited in the ark, which was in the middle, that is, in the inmost, of the tabernacle, therefore the ark was called “the ark of the covenant” (Numbers 10:33; 14:44; Deuteronomy 10:8; 31:9, 25-26; Josh. 3:3, 6, 8, 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)

[6] That the books of Moses were called “the book of the covenant,” is evident from the finding of them by Hilkiah the priest in the temple, of which we read in the second book of the Kings:

Hilkiah the high priest found the book of the law in the house of Jehovah; and they read in their ears all the words of the book of the covenant found in the house of Jehovah (2 Kings 22:7; 23:2).

[7] That the Word of the Old Testament was called a “covenant,” is evident from Isaiah:

To them that hold fast My covenant will I give in My house, and within My walls, a place and a name better than sons and daughters (Isaiah 56:4-5).

Hear ye the words of this covenant, which I commanded your fathers. Obey My voice, and do them, according to all which I command you (Jeremiah 11:2, 4).

All the ways of Jehovah are mercy and truth unto such as keep His covenant and His testimonies (Psalms 25:10).

The mercy of Jehovah is from eternity to eternity upon them that fear Him, and His righteousness to the sons of sons; to such as keep His covenant, and to those that remember His commandments (Psalms 103:17-18).

They kept not the covenant of God, and refused to walk in His law (Psalms 78:10); where the covenant of God is called “the law” of God. (That by “the law” in a wide sense is meant the whole Word; in a less wide sense the historic Word; in a narrow sense the Word written by Moses; and in the narrowest sense the ten commandments of the Decalogue, see n. 6752)

[8] That the Word of the New Testament also is a “covenant,” is evident in Jeremiah:

Behold the days come that I will make a new covenant with the house of Israel, and with the house of Judah. This is the covenant that I will make with the house of Israel after those days, I will put My law in the midst of them, and I will write it on their heart (Jeremiah 31:31, 33).

“The house of Israel” denotes the spiritual church; and “the house of Judah,” the celestial church. And in David:

I also will make him the firstborn, high among the kings of the earth, and My covenant shall stand fast with him. My covenant will I not make vile, nor change the declaration of My lips (Psalms 89:27-28, 34);

speaking of the Lord; “My covenant shall stand fast with him” denotes the union of the Divine Itself and the Divine Human; thus also the Word, for the Lord as to the Divine Human was the Word that was made flesh, that is, man (John 1:1-3, 14).

[9] That the Divine truth or the Word is a covenant or conjunction, is because it is the Divine from the Lord, thus the Lord Himself. And therefore when the Word is received by man, the Lord Himself is received. From this it is evident that through the Word there is conjunction of the Lord with man; and because there is conjunction of the Lord with man, there is also conjunction of heaven with man, for heaven is called heaven from the Divine truth that proceeds from the Lord, consequently from what is Divine; and therefore those who are in heaven are said to be “in the Lord.” That the Divine conjoins Itself with those who love the Lord, and keep His Word, may be seen in John 14:23.

[10] From all this it can be seen that by “the blood of the covenant” is meant the conjunction of the Lord through heaven with man by means of the Word. Also in Zechariah:

I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the war bow shall be cut off; and He shall speak peace unto the nations; His dominion shall be from sea to sea, and from the river even to the ends of the earth. As for thee also, through the blood of thy covenant, I will send forth thy bound ones out of the pit wherein is no water (Zech. 9:10-11).

[11] He who knows nothing of the internal sense cannot conceive here anything but what is contained in the sense of the letter; namely, that the chariot shall be cut off from Ephraim, the horse from Jerusalem, and the war bow, and finally that by “the blood of the covenant” is meant the blood of the Lord, by which those who are in sins should be set free; explaining in various ways who are meant by “the bound ones in the pit wherein is no water.” But he who is acquainted with the internal sense of the Word conceives that Divine truth is here treated of, and that after this has been laid waste, or vastated, that is, after it is no longer received in faith and heart by man, it will be restored through the truth Divine that proceeds from the Lord’s Divine Human; and thus that those who believe and do it will be conjoined with the Lord Himself. This can be more clearly seen from the internal sense of the several words of the passage; as from the signification of a “chariot” as being the doctrine of the church (n. 2760, 5321, 5945, 8215); of “Ephraim” as being the enlightened understanding of the church (n. 5354, 6222, 6238); from the signification of a “horse” as being the understanding of the Word (n. 2760-2762, 3217, 5321, 6125, 6534, 8029, 8146, 8148); and of “Jerusalem” as being the spiritual church (n. 2117, 3654, 9166); from the signification of a “bow” as being the doctrine of truth (n. 2686, 2709); and of “war” as being a combat about truths (n. 1664, 2686, 8295).

[12] From this it is evident that by “cutting off the chariot from Ephraim, and the horse from Jerusalem, and the war bow,” is signified the vastation of truth Divine in the church in respect to all the understanding of it; and that by “the bound ones in the pit wherein was no water being sent forth through the blood of the covenant,” is signified restoration through the Divine truth that proceeds from the Divine Human of the Lord. (That “blood” denotes Divine truth, and that a “covenant” denotes conjunction, has been shown above; also that “the bound ones in the pit” denote those of the spiritual church who were saved by the Lord’s coming into the world, n. 6854.) It is said “a pit wherein is no water,” because by “water” is signified truth (n. 2702, 3058, 3424, 4976, 5668, 7307, 8137, 8138, 8568, 9323).

5319. And clothed him in garments of fine linen. That this signifies an external significative of the celestial of the spiritual, and that “garments of fine linen” denote truths from the Divine, is manifest from the signification of “garments” as being truths (see n. 1073, 2576, 4545, 4763, 5248). That “garments of fine linen” are truths from the Divine, is because a garment made of fine linen was of purest white and lustrous; and truth from the Divine is represented by garments of such whiteness and luster. The reason is, that the shining whiteness and luster of heaven is from the light that is from the Lord, and this light is the Divine truth itself (n. 1053, 1521-1533, 1619-1632, 2776, 3195, 3222, 3339, 3485, 3636, 3643, 3862, 4415, 4419, 4526, 5219); and therefore when the Lord was transfigured before Peter, James, and John, His garments appeared “as the light” (Matthew 17:2); “shining, exceeding white as snow, so as no fuller on earth can whiten them” (Mark 9:3); and “glistening” (Luke 9:29). It was the Divine truth itself that is from the Lord’s Divine Human that was thus represented. Yet it is exterior truths that are represented by the white radiance of garments in the heavens, and interior truths by the brightness and resplendence of the face. Hence it is that to be “clothed in garments of fine linen” is here an external significative of the truth proceeding from the celestial of the spiritual; for it was in this that the Divine of the Lord then was.

[2] By “fine linen” and “garments of fine linen” in other parts of the Word also is signified truth from the Divine, as in Ezekiel:

I clothed thee with broidered work, and shod thee with badger, and I girded thee with fine linen, and covered thee with silk; thus wast thou decked with gold and silver, and thy garments were of fine linen and silk and broidered work (Ezekiel 16:10, 13);

speaking of Jerusalem, by which in these verses is meant the Ancient Church. The truths of that church are described by “garments of broidered work, fine linen, and silk,” and by being “decked with gold and silver.” By “broidered work” are signified truths that are a matter of memory-knowledge; by “fine linen,” natural truths; and by “silk,” spiritual truths.

[3] Again:

Of fine linen in broidered work from Egypt was thy sail, that it might be to thee for an ensign; blue and crimson from the Isles of Elishah was thy covering (Ezekiel 27:7);

speaking of Tyre, by which also is meant the Ancient Church, but as to knowledges of good and truth; and by “fine linen in broidered work from Egypt of which was her sail,” is signified truth from memory-knowledges, as a sign or external significative of that church.

[4] In Revelation:

The merchants of the earth shall weep and mourn over Babylon, for no man buyeth their merchandise any more; merchandise of gold, and silver, and precious stone, and pearl, and fine linen, and crimson, and silk, and every vessel of ivory, and every vessel of most precious wood, and of brass, and iron, and marble (Revelation 18:11-12);

in this passage all and each of the expressions signify such things as are of the church, thus such as are of truth and good; but here in the opposite sense, because spoken of Babylon. Everyone can see that such things would never have been enumerated in the Word which came down from heaven, unless there was something heavenly in each one; for why should mention be made of worldly wares in treating of Babylon, by which is signified the profane church?

[5] Again in the same:

Woe, woe, the great city, she that was clothed in fine linen, and crimson, and scarlet, and gilded with gold, and precious stone, and pearls (Revelation 18:16).

That every detail here signifies some heavenly Divine thing is obvious in the same book, where it is said of fine linen that it is the “righteousness of the saints”:

The time of the wedding of the Lamb is come, and His wife hath made herself ready. Then to her was granted that she should be clothed in fine linen, clean and bright; for the fine linen is the righteousness of the saints (Revelation 19:7-8)

that “fine linen is the righteousness of the saints” is because all who are in truth from the Divine put on the Lord’s righteousness; for their garments are white and shining from the light that is from the Lord, and therefore truth itself is represented in heaven by what is shining white (n. 3301, 3993, 4007). It is for this reason also that they who are taken up into heaven out of a state of vastation appear clad in shining white, because they then put off that which is of their own righteousness, and put on that which is of the Lord’s righteousness.

[6] In order that truth from the Divine might be represented in the Jewish Church, it was commanded that there should be fine linen in the garments of Aaron, and also in the curtains about the ark, as we read in Moses:

For Aaron thou shalt weave the tunic in checker work of fine linen, and thou shalt make a miter of fine linen (Exodus 28:39).

They made the tunics of fine linen the work of the weaver for Aaron, and for his sons (Exodus 39:27).

Thou shalt make the habitation with ten curtains; of fine twined linen, and blue, and crimson, and scarlet double-dyed (Exodus 26:1; 36:8).

Thou shalt make the court of the habitation, there shall be hangings for the court of fine twined linen (Exodus 27:9, 18; 38:9).

The veil for the gate of the court was the work of the embroiderer, of blue, and crimson, and scarlet double-dyed, and fine twined linen (Exodus 37:18).

Fine linen was to be used because all things in the ark and about it, and also all things upon Aaron’s garments, were representative of spiritual and celestial things. This shows how little the Word is understood when it is not known what things like these represent, and that it is scarcely understood at all when it is believed that there is no other holiness in the Word than that which appears in the letter.

[7] That angels who are in truth from the Divine appear clothed as in fine linen, that is, in what is white and shining, appears from Revelation in connection with the “white horse”:

He that sat upon the white horse was clothed in a vesture dipped in blood; and His name is called the Word. His armies in heaven followed Him upon white horses, clothed in fine linen, white and clean (Revelation 19:13-14).

From all this it is very evident that fine linen is an outward thing significative of truth from the Divine; for He that sat upon the white horse is the Lord as to the Word, as is there openly said, and the “Word” is truth itself from the Divine. That the “white horse” is the internal sense of the Word may be seen above (n. 2760-2762); hence “white horses” are truths from the Divine, for all things of the internal sense of the Word are truths from the Divine, and therefore His armies were seen upon white horses, and were clothed in fine linen white and clean.